Integration of Transformational Leadership with

Biblical Leadership

Son, Jeong ‫ ״‬we*

The purpose of this paper is to analyze transformational leadership

and integrate it with biblical leadership. The first section of this paper
will focus on transformational leadership. In order to deal with
transformational leadership, transactional and laissez - faire leadership
need to be discussed because transformational, transactional, and
laissez - faire leadership are understood as the components which
comprise the full range of leadership style (Bass 1985). Transactional
and laissez _ faire leadership are regarded as the counterpart of
transfonnational leadership in terms of effectiveness and activeness.
The second section of this paper will present the integration of
transformational leadership with biblical leadership. This section will
illustrate the leadership qualities of biblical characters, which are
compatible with the characteristics of transformational leadership.

I. Transactional and Laissez ‫ ־־‬faire Leadership

Transformational, transactional, and laissez - faire leadership are

considered as three different leadership styles in the full range of
leadership. Transformational leadership is regarded as the most effective
leadership among them (Avilio and Bass 1994).

1. Transactional Leadership

Leadership studies from the 1970s began to focus on exchanges

between leaders and followers instead of focusing on traits or situations.

* Ph.D frMn the Southern Baptist Theological Seminary (Practical Theology).

-343-
344 Korea Journal of Christian Studies Vol. 29

Grean and Cashman illustrated the exchange theory when they explained
leadership as the result of mutual exchanges between the leader and
follower. The leader provides rewards, directions, and positive feelings
in return for support and high performance (Grean and Cashman 1975).
Burns indicated that transactional leaders approach followers for
exchanging one thing for another: for example, rewards for successful
goal achievement. Transactional leaders are not concerned with the
followers individual needs and personal development (Bums 1978, 4).
A reinforcement system is set for motivating followers. A reinforcer
is any consequence that strengthens the behavior it follows. Reinforced
behaviors increase in frequency or duration (Woolfolk 1995, 203).
Transactional leaders utilize reinforcement in order to provide motivation
to their followers. Commitment remains, however, short term and
self-interests are underscored (Bass 1998, 65). There are three
characteristics of transactional leadership: contingent reward, management
by exception - active, and management by exception - passive (Avolio
and Bass 2002，3).

a. Contingent Reward
This leadership style is practiced when the followers efforts are
exchanged for specific rewards. Leaders assign a task and promise
rewards in exchange for successfully carrying out assigned tasks. Even
though this transaction is not as effective as any of the transformational
leadership capabilities in motivating followers to higher levels of job
performance, it has been regarded as more or less effective leadership
because of the rewards given (Avolio and Bass 2002).

b. Management by Exception (Active/ Passive)

Active management by exception means the leader has an active
involvement in correcting errors, mistakes and monitoring low job
performance. This active management by exception protects against
making errors in advance. Passive management by exception indicates
that leaders wait for errors and then take actions for correction.
Therefore, active management is more effective than passive management
for achieving organizational goals (Bass 1998，7),
In fact, transactional leaders define the clear expected goal, and
provide a reward if the followers achieve that goal. Thus, transactional
leadership is effective in maintaining and achieving acceptable standard
goals and job performance. Transactional leadership, however, does
not explain why some leaders can share values and emphasize
 Integration of Transformational Leadership with Biblical Leadership 345

commitments without any kind of reward. In addition, transactional

leadership does not illustrate why some followers are willing to sacrifice
their own self interest for the good of the organization and the
community (Bass 1985，121-125),

2. Laissez ‫ ־״‬faire Leadership

This leadership style is almost an absence of leadership. This is

the condition at the other end of the continuum from the most effective
transformational leadership factors. This is the most ineffective leadership
style. Under this leadership, nothing is transacted and nothing is
transformed (Avolio and Bass 1994).

Π. Transformational Leadership

Bums initiated a movement to reconceptualize leadership as a

transformational process. He insisted that transformational leadership
is conducted when one or more persons engage with others in such
a way that leaders and followers raise one another to a higher level
of motivation and morality (Bums 1978, 20)· The emphasis on morality
implied social change or social reconstruction. Greenleaf introduced
the notion of social reconstruction into the leadership definition. He
said that leadership is a willful act where one person attempts to
construct the social world for others (Greenleaf 1984, 142). This
concept is too individualistic and singular. Buckley and Steffy approached
it more organizationally oriented. They insisted that leadership is being
redefined as leaders are challenged to work within multiple dimensions
of the organization in order to transform behavior, structure, and
consciousness (Buckley and Steffy 1986，233).
The concept of transformational leadership was developed by a
critical theorist in European countries. Foster, an English critical theorist,
argued that leadership must be socially critical, it does not reside in
an individual but in the relationship between individuals, and it is
oriented towards social vision and change, not simply, or only, the
organizational goal (Foster 1989, 46). He concluded that leadership is
fundamentally addressed to social change and human emancipation,
and its ultimate goal is the achievement and refinement of human
community (Foster 1989, 48). Bates, an Australian critical theorist,
stressed that leaders can be defined as those who articulate particular
346 Korea Journal of Christian Studies Vol. 29

values within the organization and those who negotiate those values
into the organizational illusion that shapes, sustains and justifies
behavior (Bates 1989, 137).
Bass emphasized performance beyond expectations in transformational
leadership. He defined the transformational leader as one who motivates
followers to do more than they originally expected (Bass 1985，20-
22). Cronin described the transformational leadership as the capacity
to make things happen that would otherwise not happen (Cronin 1980,
372). Cribbin defined leadership as the ability to gain consensus and
commitment to common objectives and beyond organizational requirement
(Cribbin 1981，12-13).
Bass emphasized the personal relationship between leaders and
followers in transformational leadership. Transformational leadership
pursues personal relationships between leaders and followers. This
personal relationship occurs by sharing personal concerns with leaders.
Personal values like morals, integrity, love, and justice are shared
between leaders and followers. Thus, the relationship between leaders
and followers is vital. This relationship gives evaluation and stimulation
to leaders and followers, makes them change, and transforms them to
accomplish the specific purpose of the organization (Bass 1998).
Avolio and Bass indicated the importance of the followers personal
growth and need when they carry out job performance. They argued
that transformational leadership does not use or exploit followers but
develops them and makes them productive and progressive. This
leadership style does not use followers in order to achieve the goals
of the organization, but rather it sees followers as the goal itself.
Therefore, this leadership style results in more satisfaction and
performance beyond expectation (Avolio and Bass 2002).

1. Four Characteristics of Transformational Leadership

The effectiveness of transformational leadership is explained by

four characteristics: idealized influence or charisma, inspirational
motivation, intellectual stimulation, and individualized consideration.

a. Idealized Influence
This characteristic describes a transformational leader as the strong
role model for followers. The idealized influence leader demonstrates
traits such as providing appropriate examples, possessing extraordinary
talents, taking risks, dedication to organizational goals with personal
 Integration of Transformational Leadership with Biblical Leadership 347

sacrifice, and taking care of followers needs. This leader is admired,

respected，trusted, and followers want to emulate the example of the
leader (Avolio and Bass 2002, 2)·
The charismatic component involves the leaders impression about
competence and success. Followers try to fulfill the leaders way of
competence in order to achieve a kind of success (Bass 1998，25).
For example, the charismatic leader emerged when there was a crisis
or risk situation in an organization. Then the charismatic leader proposes
a radical solution to deal with such a crisis and risk situation (Weber
1947).
The idealized influence leader demonstrates a high level of moral
and ethical standards, and consistently does the right thing even with
his/her personal sacrifice in the risk situation (Bass 1985，39-40).
Morality is the criterion whether the charismatic leader is an authentic
transformational or pseudotransformational leader. If a charismatic
leader uses his/her ability and influence just for his/her own purpose
in manipulating followers, this leader is a pseudotransformational
leader. If a charismatic leader facilitates his/her competency and success
for the purpose of community and society, this leader is an authentic
transformational leader (Bass 1998, 24-25). Therefore, this idealized
influence is one of the most effective components of transformational
leadership which makes followers willing to emulate their leader
without any kind of reward.

b. Inspirational Motivation
This component indicates leadership that motivates and inspires the
follower. This leadership articulates an organizational vision and goal
by carrying out inspirational motivation (Avolio and Bass 1994, 3).
This inspirational motivation leader provides a clear vision, an
optimistic future, and valuable meaning allowing followers to see the
organizational goal. He/she uses symbols and conveys emotional appeals
which awaken enthusiastic excitement, thus he/she introduces team
spirit (Bass 1985，62). This leader facilitates clear communication
skills that motivates and inspires followers in dealing with challenges
and achieving organizational goals (Avolio and Bass 2002, 2). Therefore,
inspirational motivation is an effective and emotional aspect of
transformational leadership which inspires and motivates followers to
achieve a high level of performance.
348 Korea Journal of Christian Studies Vol. 29

c. Intellectual Stimulation
This factor illustrates that the leader stimulates followers to be
innovative and creative by allowing them to ask questions on the old
way, previous values, and natural assumptions (Avolio and Bass 2002,
2-3). This approach makes followers address the problem from a
different view and develop new problem - solving methods when they
face difficult situations. This leader does not criticize the new ideas
of followers but facilitates the atmosphere of open acceptance (Bass
1998, 6).
The ability to think critically and to be innovative in problem-
solving is needed for leaders to be efficient in intellectual stimulation.
Critical thinking makes followers scrutinize their basic assumptions
and explores a different approach for problem solving (Brookfield
1987). Eventually, it is this critical thinking that makes people and
organizations transform. Thus this intellectual stimulation is compatible
with the cognitive aspect in transformational leadership.

d. Individual Consideration
This factor represents the transformational leaders ability to recognize
the followers potential and felt needs. The leader provides opportunities
of learning and gives support for the development of followers (Avolio
and Bass 2002, 3).
This leader discerns the individuals different needs and concerns
by one on one interaction. Transformational leaders regard followers
as whole persons rather than just employees. This leader delegates
tasks to the followers, and these tasks are examined by the leader.
This monitoring is not for criticizing but for supporting and providing
additional direction and information (Avolio and Bass 1994，34‫)־‬.
Therefore, this individual consideration fulfills the felt needs of followers,
and makes them produce more efficient results based on the energy
coming from psychological and physical satisfaction.

2. Effectiveness of Transformational Leadership

Avolio and Bass stated that the effective leader has the lowest
frequencies of laissez - faire leadership, low frequencies of managing -
by - exception passive leadership, normal frequencies of managing -
by ‫ ־־‬exception active leadership style, more frequencies of contingent
reward leadership, and the most frequencies of the four I s factor of
transformational leadership (Avolio and Bass 2002).
 Integration of Transformational Leadership with Biblical Leadership 349

Bass stated that transformational leadership is more effective than

transactional leadership. These results have been proven by many
research studies conducted in business, industry, government, military,
educational institutions, and non-profit organizations as measured by
the MLQ (Multifactor Leadership Questionnaire) developed by Avolio
and Bass (Avolio and Bass 1994，2002). Therefore, transformational
leadership‫ ׳‬allows followers to achieve high levels of job performance,
achieve more than they expected, and have great satisfaction about
their job (Bass 1998).

3· Morality of Transformational Leadership

Transformational leadership is moral leadership (Bums 1978; Bass

1985), Transformational leaders motivate followers to transform self-
interests into a higher mission, purpose, and vision for the organization
and society (Howell and Avolio 1993). Transformational leaders provide
followers with a sense of self-worth which helps them escape from
self-interest and brings a high commitment toward the interest of the
community, the organization, and the society (Bass 1998).
The highest morality of transformational leadership is more than
social collective morality, which means the morality comes from
collective society. The transformational leader is to meet and edify
the basic and necessary needs of followers; this need is based on
the universal ethical principles of justice such as equality of human
rights and respect for individual dignity and equality of human beings
(Bass 1985，182). The transformational leader also meets more general
and comprehensive value that express followers fundamental and
enduring needs (Bums, 1978, 42). This morality goes beyond the
social collective morality.
Furthermore, the transformational leader is a self‫ ־־‬actualizing
individual who can be a true role-model of high morality for effective
motivation and challenge for his/her followers (Bass 1985). Eventually,
the morality of transformational leadership pursues the highest level
of hierarchy of needs that is self - actualization as defined by Abraham
Maslow.
This moral commitment is the basic code which makes them
sacrifice themselves for organizational goals as well as community
goals (Bass 1998, 21). It is the moral authority of leaders that unites
leaders and followers in pursuit of high levels of job performance
(Sergiovanni 1990).
350 Korea Journal of Christian Studies Vol. 29

Transformational leadership is considered as pseudotransformational

leadership when the result of leadership is not morally uplifting even
though it proves to be effective, beneficial, and productive (Bass 1998,
14-15). Personalized transformational leaders rather than socialized
leaders are considered as pseudotransformational leaders, because these
personalized leaders are self-oriented, and explore, manipulate, and
threaten the followers for self-satisfaction (Avolio and Bass 2002,
8). Mahatma Gandhi, Martin Luther King, Jr” and Mother Teresa are
considered as authentic transformational leaders due to their work for
the benefit of others without manipulating and threatening followers,
while Hitler and Mussolini are considered pseudotransformational
leaders due to their immorality (Bass 1998，24).
Therefore, this morality is the basic contributing factor which
makes transformational leadership superior to transactional leadership.
This morality is the key ingredient of transformational leadership which
is compatible with biblical leadership.

ΙΠ. Integrating Transformational Leadership with Biblical Lea-

dership

This part deals vdth integrating the four characteristics of

transformational leadership with biblical leadership characteristics. Each
factor is discussed in the view of biblical leadership characteristics.

1. Idealized Influence

Exhibiting examples for idealized influence is the focal point in

biblical leadership. Jesus is the greatest role model for setting examples
for idealized influence. Wilkes discussed how Jesus exhibited living
examples in terms of servant leadership by which His disciples could
follow this modeling. His showing example was highlighted in the
event of washing His disciples feet (John 13:4-15). When His disciples
were arguing about Who is the greatest?, Jesus taught that greatness
was not illustrated by earning a higher position but by serving others
by giving up personal rights. Wilkes described this phenomena as
paradox. He argued that Paradox is part of life and should not be
feared by those who follow Jesus. Life is not, as some want it to be,
simply black and white, up and down, front and back (Wilkes 1994,
95).
 Integration of Transformational Leadership with Biblical Leadership 351

After all，Jesus exhibited the model of earning greatness by serving

others, demonstrated by kneeling down, taking towels, holding dirty
feet, and washing them. And then he asked His disciples to follow
Him as he showed examples. For I gave you an example that you
also should do as I did to you (John 13:15).
Paul is another biblical leader who was confident in showing an
example to his followers. He challenged his followers: I urge you to
imitate me (1 Cor 4:16); and Follow my example, as I follow the
example of Christ (1 Cor 11:1).
Sacrifice is also a focal point of leadership for establishing influence
on the followers. In the Bible, the greater the calling, the greater the
sacrifice is required. In order to be an influential leader, Noah had to
give up every place and every person with whom he had familiarity;
Abraham had to leave his home town not knowing where he was
going (Heb 11:8); Moses had to give up all he possessed in Pharaohs
palace, and deal with the desert life for forty years in order to prepare
to lead his people to the land of promise; Nehemiah gave up his
stable job in the palace of the king in order to rebuild the broken
Jerusalem walls; and Paul willingly gave up his privilege of Pharisee
of Pharisees for being the apostle to the Gentiles (Maxwell 2000,
299-300).
Integrity based on morality is another significant characteristic of
the transformational leader for influencing followers. Especially when
the leader has to deal with a crisis and make a decision, the leaders
integrity focuses on morality and consistency and is another important
factor for influencing followers. Joshua is a person in the Bible, who
expanded his influence through demonstrating right decisions even
when his leadership was not an established leader. When ten spies
gave a negative report about conquering the promised land, this became
a leadership crisis. Joshua and Caleb denied this pessimistic report,
and urged the legitimacy for conquering that land based on integrity,
consistency, and especially, faith in God (Num 13:26-14:10).
At this point, however, the difference between biblical integrity
and morality and secular integrity and morality is detected. Even
though these two kinds of integrity and morality have a common
ground in achieving influence on followers, the presupposition is
different. While biblical morality and integrity are based on faith in
God, and for the fulfillment of the will of God, secular morality and
integrity are based on self ‫ ־־‬actualization emphasizing human belief.
352 Korea Journal of Christian Studies Vol. 29

2. Inspirational Motivation

One of the representative characteristics of inspirational motivation

in transformational leadership is promoting a clear vision with insistence
on an optimistic future. Joshua was a great leader in terms of inspiring
a clear vision in representing an optimistic future by the analysis of
fact, not illusion. Joshua insisted that conquering Canaan was the
irresistible vision from God even though there were some hindrances
for achieving that goal when the other ten spies reported negatively
on conquering Canaan. He inspired his people with a clear vision
through symbolic and emotional behavior, analyzing the facts, and
representing an optimistic future (Num 14:6-9).
First of all，he tore his clothes (Num 14:6). This is a behavior of
inspiring his people by demonstrating emotional passion, which tried
to move and inspire people. In addition, he explained the worth of
conquering Canaan. He insisted that the land we passed through and
explored is exceedingly good (Num 14:7)，and this is a land flowing
with milk and honey (Num 14:8). This appeal is not coining from
illusion but direct observation by not only Joshua himself but also by
Caleb. Finally, he illustrated an optimistic future based on relying on
God. He argued that And do not be afraid of the people of the land
because we will swallow them up (NIV). Another English version
translated this verse as they are our bread for us (KJV). Joshua assured
them that the conquest will be as easy as eating bread prepared for
them. He continued saying Their protection is gone, but the Lord is
with us. Do not be afraid of them (Num 14:9). Consequently, even
though Joshua’s inspirational motivation was not accepted at that time,
he and Caleb were the only persons admitted by God to enter the
promised land.
In the prophetical books, the ultimate message of the prophets
was that Yahweh will save His people in this miserable situation in
the future. The role of the leader as prophet at that time was proclaiming
the optimistic hope for the future. This message, however, was coming
from the solid conviction of trusting God. Prophets did not speak
Yahweh’s words in a vacuum condition, but rather directed their
messages with the profound sense of divine vocation (Gangel 1991，
20). As a result, it is the message of hope from the prophets that
motivates and inspires the people of Israel to see the vision of Yahweh’s
salvation with returning to their homeland.
 Integration of Transformational Leadership with Biblical Leadership 353

In the New Testament, Paul was also a transformational leader

who used inspirational motivation. Especially in the letter to the
Galatian church，he emotionally inspired his people to ensure the legitimacy
of the Gospel. It is the letter of Galatians that shows Paul’s most
emotional and inspirational persuasion for the Liberty of the Gospel.
In fact, the Jews who opposed Paul were convinced that, in the Galatian
church, people had to observe the laws to achieve salvation, which
was a contradiction to the teaching of Paul who insisted that people
are saved only by the grace of Jesus and not by working or observing
laws. Paul motivated his people inspiringly: You foolish Galatians!
Who has bewitched you? Before your very eyes Jesus Christ was
clearly portrayed as crucified (Gal 3:1).

3. Intellectual Stimulation

The transformational leader challenges what society has regarded

heretofore in terms of creative thinking (Bums 1985，184). According
to Gangel one of the conditions Christian leaders have to facilitate is
the room to think and move, and to consider changing their own belief
systems, especially in the methodology of ministry (Gangel 1989). In
addition, the leader is to encourage followers to consider alternative
problem - solving skills when something goes in the wrong direction
with an atmosphere of no pressure for an immediate answer, and with
tolerance for ambiguity in tough problems (Gangel 1989，169).
Jesus is the greatest transformational leader who stimulated followers
intellectually in order to make them think about their presuppositions
and to develop different problem solving skills in situations of being
faced with crises or difficult environments.
Most of all, Jesus used parables in his teachings for stimulating
His peoples cognitive schemes. First, His parables were simple and
familiar to His followers because the materials of the parables are
common: farmers sowing seed (Mark 4:2-20)，people at the wedding
(Matt 22:1 _ 14)，workers in the vineyard (Matt 20:1 -16)，and shepherds
caring for sheep (Matt 18:12-14). This simplicity and familiarity
made followers visualize His story so that they could understand it
easily. These settings were sufficient to activate His followers cognition
for understanding His parables (Foster and Morgan 1984，76).
While using simplicity and familiarity, Jesus often involved an
unexpected surprise concept in His parables which were sharply
contrasted to the normal understanding of followers (Stein 1981，40).
354 Korea Journal of Christian Studies Vol. 29

Jesus did not teach His new concept of grace, morality, and leadership
without disrupting His followers existing old concepts about grace,
law, morality, and leadership. He included the parables of commendation
of the dishonest steward (Luke 16:1 — 8)，the unforgivable immoral
behavior of the prodigal son and the endless forgiveness of the prodigals
father (Luke 15:11 —32)，and the employer who pays one - hour workers
the same wages as the twelve - hour workers (Matt 20:1 -16) (Foster
and Morgan 1984，77). These parables were really radical concepts
making followers rethink their own presuppositions.
Jesus also used paradox. The paradox is a statement which seems
contradictory to common sense (Zuck 1995, 199). In fact, paradox is
a method for stimulating critical thinking. For example, Jesus taught
Whoever finds his life will lose it, but whoever looses his life for me
will find it (Luke 9:24). This context is connected with Jesus predictions
of how He would accomplish the work of salvation. That is through
suffering and death. Thus, losing His life will save everyone’s life.
The lesson that losing life will produce living life may be difficult to
understand by using traditional thinking. This teaching asks people to
think reversely. Thus, Jesus asked people to think about what is the
real life, how to achieve this life, and what they are going to do to
achieve the life.
Jesus often said that It is written that ··. but I say to you. He
stimulated His followers to think about their previous existing value
system - the spirit of law - in order to accept His new value system -
the spirit of the Gospel.

4. Individual Consideration

One of the most recurring metaphors of leadership in the Bible

is that of the shepherd. In the Old Testament, even though the leadership
style was mainly illustrated as authoritarian, some images of the
shepherd who cares and considers the personal and felt needs of people
occur, especially in the Book of Psalms (Gangel 1991，19). In the
New Testament, more images of caring leadership are illustrated than
in the Old Testament. In the parables of the wise manager in the
Gospels, stewardship is one of the dominant leadership concepts.
Stewardship is focused on the responsibility for an awareness of the
masters will, and this stewardship is in charge not of giving orders
to other servants, but taking care of their needs (Gangel 1991，25).
In the Epistles, the image of the leader is represented by a very close
 Integration of Transformational Leadership with Biblical Leadership 355

relationship and the combination of caring and ruling (1 Tim 3:4 ~

5). Especially in 1 Timothy 5:17, the leaders who rule well are those
who exercise a proper care of souls. This concept of combination is
rooted by the concept of the leader who is to be as one who serves
(Luke 22:26) (Gangel 1991，26-27).
Barnabas was one of the greatest transformational leaders in the
Bible, especially in terms of encouraging people. In fact, the meaning
of his name is Son of Encouragement (Acts 4:36). Even though Paul
was converted by the power of Jesus Christ, he was equipped by the
encouraging and carrying out of individual consideration from Barnabas
who eventually helped Paul prepare for his great ministry as the
Apostle to the Gentiles. First of all, Barnabas fulfilled the personal
felt need of Paul· Barnabas endorsed new leadership before old
leadership. When Paul experienced his radical conversion on the way
to Damascus and wanted to join with the apostles of Jerusalem, they
were suspicious of Paul’s intention and afraid of him because of his
previous notorious acts of persecuting Christians. At that time, it was
Barnabas who brought Paul to the apostles and told them how Paul
met Jesus Christ on the Damascus road and preached the Gospel in
the name of Jesus. As a result, Paul stayed with them (the apostles)
and moved about freely in Jerusalem, speaking boldly in the name of
Lord (Acts 9:28).
Furthermore, Barnabas promoted his followers leadership by
encouraging participation in new opportunities. When Barnabas was
assigned to help the Antioch church, he willingly gave Paul the
opportunity of participating in this ministry; thus he regarded Paul as
a partner not a follower. Barnabas not only recognized Paul’s need
for ministry, but he also articulated and brought effective performance
results with this consideration. As a result, Paul’s potential talents of
ministry began to be revealed and The disciples were called Christians
first at Antioch (Acts 11:26).
In addition to the interaction with Paul, Barnabas showed personal
consideration for others needs. As the primitive Christian community
leadership encouraged sharing possessions with other needy people,
Barnabas sold what he owned and brought the money to share with
other people in order to fulfill their felt needs (Acts 4:37). Moreover,
he considered some who were disqualified for the ministry, such as
John Mark, who left Barnabas and Paul in Pamphylia. He attempted
to give a second opportunity to Mark，but Paul disagreed with his
intention, so that was the outset of the quarreling between Paul and
356 Korea Journal of Christian Studies Vol. 29

Barnabas. In spite of separation from Paul, he insisted that Mark

participate. Paul eventually accepted Mark in his later years (2 Tim
4:11). Therefore, Barnabas was a transformational leader who brought
a tremendous job performance from his followers by taking care of
their needs, facilitating their talents and encouraging them for carrying
out higher levels of ministry. As a result, Paul, who was the greatest
apostle, a capable minister, and who achieved tremendous results
beyond all expectations, was bom.
There are clear differences, however, between transformational
leadership and biblical leadership. In terms of base, transformational
leadership is built upon morality; biblical leadership is founded on
trusting in God. In terms of priority, transformational leadership focuses
on a broader community; biblical leadership concentrates on God. The
goals of transformational leadership are self actualization, satisfaction,
success, and moral mutuality; the goal of biblical leadership is to
transform persons into a life for God.

IV. Conclusion

This paper illustrated an integration of transformational leadership

with biblical leadership. This integration means that transformational
leadership should be an instrument for analyzing Christian leadership.
For example, an effective church leadership could be studied in the
frame of transformational leadership. This church leadership, in addition,
could be classified as one of four different leadership styles based on
four characteristics of transformational leadership. The practices of
this leadership, moreover, could be explored based on transformational
leadership.
 Integration of Transformational Leadership with Biblical Leadership 357

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