To see the other types of publications on this topic, follow the link: Christian leaders, Leadership.
Journal articles on the topic 'Christian leaders, Leadership'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Christian leaders, Leadership.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hibbert, Richard, and Evelyn Hibbert. "Defining culturally appropriate leadership." Missiology: An International Review 47, no. 3 (2019): 240–51. http://dx.doi.org/10.1177/0091829619858595.
Full textAbstract:
The development of Christian leaders is a key need in much of the Global South. Research has shown that churches that have a contextualized pattern of leadership are more likely to grow and less likely to be perceived as foreign. This article describes a process that missionaries can use with local leaders to define a God-honoring, culturally appropriate pattern of Christian leadership. It does this by drawing on research on Millet Christians’ perceptions of what makes a good leader as well as literature on cross-cultural variability in leadership. Three practical steps that cross-cultural workers can take to work with local leaders to define a contextualized pattern of leadership are outlined.
2
Nullens, Patrick. "Towards a Spirituality of Public Leadership: Engaging Dietrich Bonhoeffer." International Journal of Public Theology 7, no. 1 (2013): 91–113. http://dx.doi.org/10.1163/15697320-12341268.
Full textAbstract:
Abstract This article is a reflective answer to the growing interest in the ‘spirituality’ of a leader found both among active leaders and in the field of Leadership Studies. The term ‘spirituality’ is so complex, however, it requires a more thorough theological reflection than (secular) Leadership Studies can offer, especially considering the more specific matter of how a Christian leader embodies his/her spirituality in his/her leadership. This article discusses four components of leadership: the leader’s sense of reality, the sense of a higher calling, the sense of belonging and the sense of morality. Further, the thought of Dietrich Bonhoeffer provides each of these components with not only a Christian but an explicitly Christocentric content.
3
Suhadi, Suhadi, and Yonatan Alex Arifianto. "Pemimpin Kristen Sebagai Agen Perubahan di Era Milenial." EDULEAD: Journal of Christian Education and Leadership 1, no. 2 (2020): 129–47. http://dx.doi.org/10.47530/edulead.v1i2.32.
Full textAbstract:
AbstractReal leadership begins with the person of a leader with a servant's heart, then is revealed to be outside serving others. It is Jesus who is a model role model for Christian leaders, so that Christian leaders are given the ability by God to bring about changes as God wants. Christian leaders are able to bring change for the better, more useful to God and others, because Christian leaders are agents of change in this Melenial era, who bring generations to understand new literacy and are not technology blind. This writing uses a literature research method with a descriptive qualitative approach, so that it can describe Christian leaders, by dividing the understanding of leaders specifically in Christian leadership. So that they can qualify Christian leaders and make leadership an agent of change in the ways and steps that Christian leaders take to become agents of change. Christian leadership can be a reference for advancing the millennial generation and being a role model through agents of change who can bring technology to become a necessity today Abstrak Kepemimpinan yang sesungguhnya dimulai dari diri pribadi seorang pemimpin dengan hati seorang hamba, kemudian dinyatakan keluar untuk melayani orang lain. Yesuslah yang menjadi model teladan bagi pemimpin Kristen, sehingga pemimpin Kristen diberikan kemampuan oleh Allah untuk membawa perubahan sesuai yang dikehendaki oleh Allah. Pemimpin Kristen mampu membawa perubahan kearah yang lebih baik, lebih berfaidah bagi Allah dan sesamanya, karena pemimpin Kristen adalah agen perubahan di era Melenial ini, yang membawa generasi mengerti literasi baru dan tidak buta teknologi. Kepemimpinan Kristen dapat menjadi acuan untuk memajukan semangat melalui agen perubahan yang dapat membawa teknologi menjadi sebuah kebutuhan ini yang menjadi tujuan penulis dengan menggunakan kajian pustaka dan literature yang mendukung diharapkan artikel ini menjadi acuan pemimpin Kristen.
4
Siahaya, Johannis. "Kepemimpinan Kristen dalam Pluralitas Indonesia." JURNAL TERUNA BHAKTI 1, no. 1 (2019): 1. http://dx.doi.org/10.47131/jtb.v1i1.8.
Full textAbstract:
Leadership is an activity that involves the leaders of where, when, and what he does. In many areas, leadership is a crucial activity advance and retreat of an organization or institution. The same thing happened with the Christian leadership, which is an activity Christian leaders wherever located. In the context of Indonesia's leadership in plural, it takes a complete leader and integrity. A visionary leader, biblical means to have the basics of leadership according to the Bible, which is the word of God which is the handle of a Christian leader.
 
 Abstrak
 Kepemimpinan merupakan suatu kegiatan yang melibatkan para pemimpin dimana, kapan, dan apa yang dikerjakannya. Dalam berbagai bidang, kepemimpinan adalah suatu kegiatan yang sangat menentukan maju dan mundurnya sebuah organisasi atau lembaga. Hal yang sama juga terjadi dengan kepemimpinan Kristen, yang adalah sebuah kegiatan para pemimpin Kristen dimanapun berada. Dalam konteks kepemimpinan di Indonesia yang pluralis, maka dibutuhkan seorang pemimpin yang lengkap dan berintegritas. Seorang pemimpin yang visoner, alkitabiah artinya memiliki dasar-dasar kepemimpinan yang sesuai dengan Alkitab, yang adalah firman Tuhan yang adalah pegangan seorang pemimpin Kristen.
5
Kause, Munatar. "Tinjauan Komparatif Eksklusivisme Yahudi dengan Pemahaman Keselamatan Orang Kristen Nominal Berdasarkan Yohanes 8: 37-47." JURNAL TERUNA BHAKTI 1, no. 1 (2019): 17. http://dx.doi.org/10.47131/jtb.v1i1.6.
Full textAbstract:
Leadership is an activity that involves the leaders of where, when, and what he does. In many areas, leadership is a crucial activity advance and retreat of an organization or institution. The same thing happened with the Christian leadership, which is an activity Christian leaders wherever located. In the context of Indonesia's leadership in plural, it takes a complete leader and integrity. A visionary leader, biblical means to have the basics of leadership according to the Bible, which is the word of God which is the handle of a Christian leader.
 
 Abstrak
 Kepemimpinan merupakan suatu kegiatan yang melibatkan para pemimpin dimana, kapan, dan apa yang dikerjakannya. Dalam berbagai bidang, kepemimpinan adalah suatu kegiatan yang sangat menentukan maju dan mundurnya sebuah organisasi atau lembaga. Hal yang sama juga terjadi dengan kepemimpinan Kristen, yang adalah sebuah kegiatan para pemimpin Kristen dimanapun berada. Dalam konteks kepemimpinan di Indonesia yang pluralis, maka dibutuhkan seorang pemimpin yang lengkap dan berintegritas. Seorang pemimpin yang visoner, alkitabiah artinya memiliki dasar-dasar kepemimpinan yang sesuai dengan Alkitab, yang adalah firman Tuhan yang adalah pegangan seorang pemimpin Kristen.
6
Telaumbanua, Arozatulo. "Profil Guru Pendidikan Agama Kristen sebagai Pemimpin yang Melayai." JURNAL TERUNA BHAKTI 3, no. 1 (2020): 48. http://dx.doi.org/10.47131/jtb.v3i1.54.
Full textAbstract:
The task of Christian religion teachers is not just teaching but also leaders of their students. The task of the Christian religion teacher is complex so as to enable his leadership to focus more on the concept of service that brings students more disciplined and quality. The Christian teacher as a leader who serves is to give his time, energy, thoughts, and life as an educator. Qualified Christian religion teachers are able to lead their students with exemplary leadership and love. Serving leadership, Christian religious teachers attach great importance to teaching that leads students to better understand the meaning of their lives as Christians. The concept of Christian religious teacher leadership is intended to focus more on the leadership of student characters. Character leadership is the goal of Christian religious education to produce great leaders and characters like the Lord Jesus Christ. In this study, the authors use library research methods, namely books and literature as a source of data.
 
 
 Abstrak
 Tugas guru agama Kristen tidak hanya sekadar mengajar tetapi juga pemimpin bagi muridnya. Tugas guru agama Kristen adalah kompleks sehingga memungkinkan kepemimpinannya lebih fokus pada konsep pelayanan yang membawa muridnya lebih disiplin dan berkualitas. Guru agama Kristen sebagai pemimpin yang melayani adalah memberikan waktu, tenaga, pikiran dan kehidupannya sebagai pendidik. Guru agama Kristen yang berkualitas mampu memimpin muridnya dengan kepemimpinan teladan dan kasih. Kepemimpinan yang melayani, guru agama Kristen mementingkan pengajaran yang membawa murid lebih memahami makna hidupnya sebagai orang Kristen. Konsep kepemimpinan guru agama Kristen yang dimaksudkan lebih fokus pada kepemimpinan karakter murid. Kepemimpinan karakter merupakan tujuan pendidikan agama Kristen untuk menghasilkan pemimpin yang hebat dan berkarakter seperti Tuhan Yesus Kristus. Di dalam penelitian ini penulis menggunakan metode penelitian pustaka, yakni buku dan literatur sebagai sumber data.
7
Krumrei-Mancuso, Elizabeth J. "Humility in Servant Leadership among Christian Student Leaders: A Longitudinal Pilot Study." Journal of Psychology and Theology 46, no. 4 (2018): 253–67. http://dx.doi.org/10.1177/0091647118807177.
Full textAbstract:
The goal of the current research was to examine potential predictors and outcomes of servant leadership among beginning leaders with self-reported and other-reported data. Participants included 29 college student leaders within the Residence Life program of a Christian university who were assessed prior to beginning their leadership positions and six weeks into their leadership roles. Those who responded to the challenges of early leadership with greater interpersonal and intellectual humility displayed more servant leadership and associated characteristics over time. Specifically, variance in humility during the transition into leadership was predictive of more servant leadership, empathic concern, perspective-taking, and kindness toward subordinates six weeks later. These findings offer initial empirical evidence to support the vaster theoretical basis regarding the role of humility in servant leadership. In addition, variance in salience of religious belief during the transition into leadership predicted more interpersonal humility, servant leadership, and kindness to subordinates. This is particularly remarkable given the high levels of religiosity displayed within the sample from the start of the study. This indicates that leaders integrating religion into their lives to a greater extent predicts leader outcomes more so than do religious identification or initial levels of religiosity.
8
Simanjuntak, Hotman Parulian. "Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20." SHAMAYIM: Jurnal Teologi dan Pendidikan Kristiani 1, no. 1 (2021): 58–77. http://dx.doi.org/10.51615/sha.v1i1.5.
Full textAbstract:
AbstractLeadership is an integral part of all human civilization because everyone needs a leader. Leader and leadership cannot be separated from one another. Where the purpose of choosing a leader is to influence, admonish, direct the people they lead to the goals they want to achieve. Thus, leadership is more likely to function and not position. The world offers and shapes leaders who are more focused on position and authority. This clearly contradicts the leadership of Jesus Christ in John 13: 1-20. It happens in Christian leadership today. Some of the Christian leaders have not been able to be examples of holiness in life, where they are not willing and able to leave old habits. Sometimes some of the Christian leaders live in enmity, either with the congregation, council or with fellow Christian leaders. Based on the above problems, the author will examine more deeply referring to the title: "Implementation of the Leadership of Jesus Christ According to John 13: 1-20, with the aim and purpose of knowing the relevance of the leadership model of Jesus Christ According to John 13: 1-20 for Christian leadership in the future. now, in order to become a guide in Christian leadership today.Key words: Implementation, Leadership, Jesus Christ, John 13:1-20 Abstrak Kepemimpinan adalah bagian yang integral dalam sepanjang peradaban manusia karena semua orang membutuhkan pemimpin. Pemimpin dan kepemimpinan tidak dapat dipisahkan satu dengan yang lainnya. Dimana tujuan dipilihnya seorang pemimpin adalah untuk mempengaruhi, menegur, mengarahkan supaya orang-orang yang dipimpinnya sampai kepada tujuan yang ingin dicapai. Dengan demikian kepemimpinan lebih cenderung kepada fungsi dan bukan posisi. Dunia menawarkan dan membentuk para pemimpin yang lebih berfokus kepada posisi dan otoritas. Hal ini jelas bertentangan dengan kepemimpinan Yesus Kristus dalam Yohanes 13:1-20. Hal itu terjadi dalam kepemimpinan Kristen pada masa kini. Sebagian dari pemimpin Kristen belum mampu untuk menjadi teladan dalam kekudusan hidup, dimana mereka belum mau dan mampu untuk meninggalkan kebiasaan lama. Terkadang sebagian dari pemimpin Kristen hidup dalam perseteruan, baik dengan jemaat, majelis maupun dengan sesama pemimpin Kristen. Berdasarkan permasalahan di atas, maka penulis akan meneliti lebih dalam merujuk pada judul: “Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20, dengan maksud dan tujuan untuk mengetahui relevansi model kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20 bagi kepemimpinan Kristen masa kini, supaya dapat menjadi pedoman dalam kepemimpinan Kristen masa kini.Kata kunci: Implementasi, Kepemimpinan, Yesus Kristus, Yohanes 13:1-20.
9
Thomas, Matt. "The indispensable mark of Christian leadership: implications from Christ’s methods of leadership development in Mark’s gospel." Perichoresis 16, no. 3 (2018): 107–17. http://dx.doi.org/10.2478/perc-2018-0019.
Full textAbstract:
Abstract What is successful Christian leadership? How should leadership be developed within a Christian context? This article encourages Christian leaders to seek to identify with Jesus’ mission and paradigm in developing leaders by examining the Scriptural passage in Mark 3:13-19. Jesus’ example in leadership development was based on succession of leadership primarily accomplished through personally shaping his disciples in close, mentoring relationships. This article, in particularly examines Jesus’ practice of having his disciples near him in order that they might best accomplish the task he had purposed for them. Currently, this pattern of leadership development has been given diverse definitions from servant-based leadership to transformational leadership, but to Jesus, developing leaders was best accomplished through simple mentoring. Jesus’ desired goals for his disciples were realized through an intentional nearness to the lives of the twelve. For Christian leadership to be healthy, its success depends on close relationships being developed between the mentor and the mentee. The indispensable mark of Christian leadership is the combined effort of action and agenda while purposing to influence others
10
Prior, Christopher Michael. "The perceptions and practices of school leaders in Christian Education National." International Journal of Christianity & Education 22, no. 2 (2018): 128–41. http://dx.doi.org/10.1177/2056997118759122.
Full textAbstract:
In Christian schools, leaders’ roles include the integration of the particular beliefs of the community through all aspects of school life. This article describes an interpretive study into school leaders’ perceptions of the essential features of Christian Education National (CEN) schools, how they integrated these features into school culture, and their understandings of the leadership by which they achieved this. This research identified that school leaders were aware of the beliefs of CEN. Despite leaders noting that these beliefs ought to be embedded holistically into school culture, the CEN services and resources available to support such inculcation were underutilized. Although servant leadership, shared leadership and vision-based leadership were all described in relation to CEN schools, the leadership within these schools is better understood as informed by the Christian faith rather than widely supported leadership theories mentioned in this study.
11
Hage, Joe, and Barry Z. Posner. "Religion, religiosity, and leadership practices." Leadership & Organization Development Journal 36, no. 4 (2015): 396–412. http://dx.doi.org/10.1108/lodj-07-2013-0096.
Full textAbstract:
Purpose – The purpose of this paper is to identify and measure the relationship between a leader’s religion and religiosity (independent variables) and leadership practices (dependent variables) in the context of non-western Christian and Muslim organizational leaders. Design/methodology/approach – The quantitative correlation study involved 384 organizational leaders (150 Christians and 234 Muslims) working in various industries in Lebanon. Organizational leaders supplied their religious affiliation and self-rated their religiosity and leadership practices. Findings – Results were somewhat mixed, supporting some prior studies and contradicting others. Differences in the hypothesized relationship between the religious affiliation, religiosity, and leadership practices of organizational leaders were noted. The findings revealed that religion and religiosity both have an influence on the behavior and practices of organizational leaders; although the former is much more significant than the latter. Research limitations/implications – Organizational leaders reported their leadership practices and religiosity, hence self-rating bias. The data collection method allowed participant self-selection, thus potentially introducing self-selection bias in this study. Cultural response bias may be another possible limitation to this study. There were no controls for possible confounding factors (such as organizational, psychological, personal, or environmental variables) that may have influenced respondents. Practical implications – This study confirmed that leadership practices were significantly complicated by the respondents’ religious affiliation and religiosity. Scholars and practitioners may use the results as guidelines to further understand leadership dynamics generally, and more particularly in a non-western context. Leaders may gain practical insight about how to meet organizational challenges in a religiously diverse workplace. Originality/value – This study sheds new light on how leadership practices may be influenced by people’s religious affiliation and religiosity; and especially so in the Middle East where a paucity of empirical research on workplace issues exists.
12
Lewis, Hannah. "How Can We Develop More Deaf Christian Leaders?" Theology Today 77, no. 2 (2020): 154–64. http://dx.doi.org/10.1177/0040573620920672.
Full textAbstract:
Many churches today talk about trying to increase diversity in leadership; in some cases this includes seeking to develop more Deaf and disabled leaders. This article is a practical look, from the perspective of a Deaf scholar and practitioner in the field, at what the obstacles might be and how these obstacles might be addressed. It uses models based on Simon Western’s “eco-leadership,” and James Lawrence’s organic model of “growing leaders” to argue that to truly develop more Deaf and disabled leaders, the church needs to reevaluate its own understand of what leadership is, how it is exercised, and how leaders are developed, and concludes that if the church is able to undertake this reevaluation, the mission and ministry of the church will be enabled to flourish in a new and more positive way.
13
Darmawan, I. Putu Ayub, and Ruat Diana. "Keterampilan Kepala Sekolah Sebagai Manajer dalam Perspektif Kepemimpinan Alkitabiah." KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 1, no. 1 (2020): 40–55. http://dx.doi.org/10.34307/kinaa.v1i1.5.
Full textAbstract:
Abstract: Skills are part of the competencies that must continue to be built by leaders, including principals. To be a good leader, values are needed in order to be able to hold onto. Christian leadership values based on the Bible need to be presented to enrich the scientific treasures of Christian education. The author conducted a library research to discuss the topic of principals' skills in the perspective of Christian leadership. In carrying out their duties as leaders, principals need to have conceptual skills as seen in the example of leaders in the Bible. Then the principal must also have human skills because based on the value of Christianity, a Christian leader does not carry out his leadership with an iron fist but rather pay attention to human values. Managerial skills are also an important component in the principal's function as a manager. These skills are basic skills that must also be possessed starting from planning, organizing, moving, and controlling. Keywords: Skill, Function, Principal, Manager, Christian Leadership Abstrak: Keterampilan merupakan bagian dari kompetensi yang terus harus dibangun oleh pemimpin, termasuk kepala sekolah. Untuk menjadi pemimpin yang baik diperlukan nilai-nilai yang dianut agar dapat menjadi pegangan. Nilai-nilai kepemimpinan Kristen yang berlandaskan Alkitab perlu disajikan untuk memperkaya khazanah keilmuan pendidikan Kristen. Penulis melakukan penelitian pustaka untuk membahas topik keterampilan kepala sekolah dalam perspektif kepemimpinan Kristen. Dalam menjalankan tugas sebagai pemimpin, kepala sekolah perlu memiliki keterampilan konseptual sebagaimana tampak dalam contoh pemimpin dalam Alkitab. Kemudian kepala sekolah juga harus memiliki keterampilan manusiawi karena berdasarkan nilai kekristenan, seorang pemimpin Kristen tidak menjalankan kepemimpinannya dengan tangan besi melainkan memperhatikan nilai kemanusiaan. Keterampilan manajerial juga merupakan komponen penting dalam fungsi kepala sekolah sebagai manajer. Keterampilan ini adalah keterampilan dasar yang juga harus dimiliki mulai dari perencanaan, pengorganisasian, pengerakan, dan pengawasan. Kata kunci: Keterampilan, Fungsi, Kepala Sekolah, Manajer, Kepemimpinan Kristen
14
Sahartian, Santy, and Samuel Brian Septiadi. "Tugas Pemimpin Muda Kristen Masa Kini Sebagai Gembala Menurut 1 Timotius 4." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 83–97. http://dx.doi.org/10.38189/jan.v1i1.45.
Full textAbstract:
Abstract: The church is God's people who need guidance and leadership so that people can know God. Therefore the Church needs a leader who understands his duties as a leader. But there are still church leaders who do not understand their duties as leaders based on Bible principles. The church is less prepared for the younger generation as leaders. This we can see in the church in general does not provide opportunities for young people to develop their potential to lead. This church's disbelief in youth leadership is increasingly apparent because of the life of the Christian youth itself. Aside from not being able to be considered capable, the church is reluctant to entrust great responsibility to the youth because the lives of Christian youth are often considered far from God's word. Today's young Christian leaders are those who carry out Christian leadership duties at a relatively young age. Today's young leaders have so many weaknesses that young leaders are less accepted and respected by many people, so that Christian youths are trusted they must carry out the duties of young Christian leaders today according to 1 Timothy 4 namely young Christian leaders should remind the congregation of the word, teach the truth of the word , be an example for God's people who are led, grow in service, supervise themselves and teachings. So that the Christian Young leaders can be respected by everyone.Keywords: Task, Young Leaders, I Timothy 4Abstrak: Gereja merupakan umat Allah yang memerlukan pembinaan dan kepemimpinan sehingga umat dapat mengenal Allah. Maka dari itu Gereja membutuhkan sosok pemimpin yang memahami tugasnya sebagai pemimpin. Namun masih ditemukan pemimpin gereja yang kurang memahami tugasnya sebagai pemimpin berdasarkan prinsip-prinsip Alkitab. Gereja kurang mempersiapkan generasi muda sebagai pemimpin. Hal ini dapat kita lihat di dalam gereja secara umum tidak memberikan kesempatan bagi pemuda untuk mengembangkan potensinya dalam memimpin. Ketidak pecayaan gereja terhadap kepemimpinan pemuda ini semakin nyata karena kehidupan pemuda Kristen itu sendiri. Selain karena kurang di anggap mampu, gereja enggan mempercayakan tanggung jawab yang besar kepada pemuda karena kehidupan pemuda Kristen yang sering kali dianggap jauh dari firman Tuhan. Pemimpin muda Kristen masa kini adalah seorang yang menjalankan tugas kepemimpinan Kristen dalam usia yang relative muda. Pemimpin muda masa kini memiliki banyak sekali kelemahan sehingga pemimpin muda kurang diterima dan dihargai oleh orang banyak, agar pemuda kristen dipercayai maka harus menjalankan tugas pemimpin muda Kristen masa kini t menurut 1 Timotius 4 yaitu pemimpin muda kristen seharusnya mengingatkan jemaat akan firman, mengajarkan kebenaran firman, menjadi teladan bagi umat Tuhan yang dipimpin, bertumbuh dalam pelayanan, mengawasi diri dan ajaran. Sehingga pemimpin Muda Kristen dapat dihargai seiap orang.Kata- kata kunci: Tugas, Pemimpin Muda, I Timotius 4
15
Prabowo, Wisnu. "Peran Elkana dan Hana terhadap Masa Kecil Samuel: Tahap Awal Mencetak Pemimpin Kristen." EDULEAD: Journal of Christian Education and Leadership 1, no. 2 (2020): 162–79. http://dx.doi.org/10.47530/edulead.v1i2.39.
Full textAbstract:
AbstractChristian leadership is an important thing that must be prepared properly. Christian values must be a value that differentiates them from other leadership values. A Christian leader is not just an ordinary leadership role. Christian leaders must also be able to prepare a leadership successor. In the leadership of Imam Eli, Samuel was the successor to the leadership chosen by God. Samuel was a stranger to Imam Eli, but God prepared Samuel to be the successor of Imam Eli's leadership. This study is a qualitative study using the literature study method. This study examines the attitudes and roles of Elkanah and Hannah as parents in Samuel's childhood life. The results obtained are: First, parents who are obedient and loyal to God have an important role in the early stages of forming a Christian leader. Second, parents must take care and must prepare each child properly in order to be able to serve God and to become a Christian leader. After caring for and preparing a child, parents must also give consent for their child to serve God. Christian leadership is not formed in an instant way, but is formed when prospective Christian leaders are young.AbstrakKepemimpinan kristen adalah hal penting yang harus dipersiapkan dengan baik. Nilai-nilai kekristenan harus menjadi nilai yang membedakan dengan nilai kepemimpinan yang lainnya. Seorang pemimpin kristen bukan hanya sekedar menjalankan peran kepemimpinan yang biasa saja. Pemimpin kristen juga harus mampu menyiapkan seorang penerus kepemimpinan. Di dalam kepemimpinan Imam Eli, Samuel adalah penerus kepemimpinan yang dipilih Tuhan. Samuel adalah orang asing bagi Imam Eli, tetapi Tuhan menyiapkan Samuel untukbisa menjadi penerus kepemimpinan Imam Eli. Kajian ini merupakan penelitian kualitatif yang menggunakan metode studi pustaka. Kajian ini meneliti sikap dan peran Elkana dan Hana sebagai orang tua di dalam kehidupan masa kanak-kanak Samuel. Hasil kajian yang diperoleh adalah: Pertama, orang tua yang taat dan setia kepada Tuhan mempunyai peran penting di dalam tahap awal pembentukan seorang pemimpin kristen. Kedua, orang tua harus merawat dan harus mempersiapkan setiap anaknya dengan baik dengan tujuan untuk bisa melayani Tuhan dan untuk menjadi seorang pemimpin kristen. Setelah merawat dan mempersiapkan seorang anak, orang tua juga harus memberi persetujuan kepada anaknya untuk bisa melayani Tuhan. Kepemimpinan kristen tidak dibentuk dengan cara instant, tetapi dibentuk sejak calon pemimpin kristen berusia kanak-kanak.
16
Banda, Collium. "The Interplay between the Christian Sacralization of Human Authority and Political Repression in Zimbabwe." Religion and Theology 16, no. 3-4 (2009): 207–45. http://dx.doi.org/10.1163/102308009x12561890523636.
Full textAbstract:
AbstractThe reigning scandal in Zimbabwe is the simultaneous growth of Christianity and political repression, begging one to wonder why increased Christian presence has not resulted in social and political transformation. The answer can be found in the Christian sacralization of human authority and the uncritical interpretation of Romans 13:1–5 common in some leading churches. The resulting uncritical submission to repressive authority of the "anointed men of God" and the fear of holding them accountable for their questionable leadership has incapacitated Christians to challenge and address this growing political repression. Furthermore, the Christian leaders who have sacralized their authority have been in the forefront of the legitimization of President Robert Mugabe's repressive rule. Robert Mugabe has been presented as the anointed leader of Zimbabwe who should be submitted to at all costs. To promote democracy and good governance, the church must shift her paradigm to be inclusive of the full counsel of Scripture. By desacralizing human authority the church will empower the Christian community to hold church and political leaders accountable for their abuse of power. This is necessary if the African Renaissance's quest for African human legitimacy is to be realised.
17
Panggabean, Justice Zeni Zari. "SUKSESI KEPEMIMPINAN DALAM PERSPEKTIF PENDIDIKAN KRISTEN." Jurnal Christian Humaniora 3, no. 2 (2020): 121–31. http://dx.doi.org/10.46965/jch.v3i2.127.
Full textAbstract:
Abstract: A leadership succession is a leadership change buid the next generation. A successful leader is gained through serving, not power or authority. The objectives are to elaborate theoretical study on leadership succession, explain the implication of Christian education on leadership succession, and explain Christian perspective regarding leadership succession. The result shows that leadership succession requires balance between character and strategy. Christian education becomes norm and standard for leaders in thought, words, and deed. The conclusion is that from Christian perspective, leadership succession is created from the real leadership character in truth and kindness and it affects the quality, competitive excellence and integrity. BAHASA INDONESIA ABSTRACT: Suksesi kepemimpinan adalah suatu peralihan membangun generasi berikutnya. Seorang pemimpin yang berhasil (suksesi kepemimpinan) diawali dari tugas pelayanan bukan sebagai penguasa atau pejabat. Dalam karya ilmiah ini memiliki tujuan penulisan yaitu : pertama, menguraikan tentang kajian teoritis suksesi kepemimpinan. Kedua, memaparkan implikasi pendidikan Kristen terhadap suksesi kepemimpinan. Ketiga, memaparkan perspektif pendidikan Kristen dalam suksesi kepemimpinan. Pada penelitian ini diperoleh hasil bahwa suksesi kepemimpinan memerlukan keseimbangan karakter dan strategi. Pendidikan Kristen berimplikasi sebagai kaidah dan patokan, menjadi norma bagi seorang pemimpin, pikiran, perkataan dan perbuatan. Penelitian ini memiliki kesimpulan bahwa suksesi kepemimpinan dalam perspektif pendidikan Kristen terwujud dari karakter pemimpin yang nyata dalam kebenaran dan kebaikan, yang berdampak pada kualitas, keunggulan yang kompetitif dan berintegritasKeywords: Leadership Succession, Christian Education Perspective
18
Tari, Ezra, Ermin Alperiana Mosooli, and Elsye Evasolina Tulaka. "Kepemimpinan Kristen Berdasarkan 1 Timotius 3:1-7." JURNAL TERUNA BHAKTI 2, no. 1 (2019): 15. http://dx.doi.org/10.47131/jtb.v2i1.22.
Full textAbstract:
This article examines Christian leadership with integrity based on 1 Timothy 3: 1-7. This study departs from the condition of the leaders, both church leaders and leaders in general. Some leaders are no longer a figure or role model for their own families, people they lead and even society in general. With that problem, the authors describe the leader who is an example for everyone. The method used is a qualitative method. Based on the study conducted by the author, there are two important things that need to be learned, namely Leadership Model is without blemish, husband of one wife, can hold back, polite, wise, likes to give a ride, and inspires many people including the servants in Church. Furthermore, the leader has a good name inside and outside the congregation. This is evident from the activities of the leader himself. Therefore, this paper is a study of Christian leadership that highlights all aspects of the life of Christian leaders not only in the Church but in society.
 
 Abstrak
 Artikel ini mengkaji tentang kepemimpinan Kristen yang berintegritas berdasarkan 1 Timotius 3:1-7. Kajian ini berangkat dari kondisi para pemimpin, baik pemimpin gereja maupun pemimpin pada umumnya. Beberapa pemimpin tidak lagi menjadi figur atau teladan bagi keluarganya sendiri, orang yang dipimpinnya bahkan masyarakat pada umumnya. Dengan persoalan itu maka, penulis memaparkan tentang pemimpin yang menjadi teladan bagi semua orang. Metode yang digunakan adalah metode kualitatif. Berdasarkan kajian yang dilakukan oleh penulis, maka ada dua hal penting yang perlu dipelajari, yakni Keteladanan pemimpin itu tidak bercacat, suami dari satu istri, dapat menahan diri, sopan, bijaksana, suka memberi tumpangan, dan menginspirasi banyak orang termasuk para pelayan-pelayan di Gereja. Selanjutanya, pemimpin itu memiliki nama baik di dalam dan di luar jemaat. Hal ini nampak dari aktiftas pemimpin itu sendiri. Oleh karena itu, tulisan ini merupakan studi kepemimpinan Kristen yang menyoroti seluruh aspek kehidupan pemimpin Kristen bukan hanya di dalam Gereja tetapi dalam masyarakat.
19
Bruce, Willa. "Servant Leaders in Public Service: Christian Spirituality in Practice." Public Voices 5, no. 1-2 (2017): 29. http://dx.doi.org/10.22140/pv.283.
Full textAbstract:
Relying on a survey of members of the American Society for Public Administration, servant leadership is examined through the lens of Christian spirituality. Findings indicate that citizens can have confidence in the dedication and committment of public servants.
20
Tanasyah, Yusak, Iswahyudi Iswahyudi, and Steven Phang. "MEMBANGUN KEPEMIMPINAN KRISTEN ENTREPRENEURIAL SEBAGAI LANDASAN KEBERHASILAN UPAYA MEMIMPIN (BUILDING ENTREPRENEURIAL CHRISTIAN LEADERSHIP AS A FUNDAMENTAL OF SUCCESSFUL LEADING EFFORTS)." QUAERENS: Journal of Theology and Christianity Studies 2, no. 2 (2020): 127–46. http://dx.doi.org/10.46362/quaerens.v2i2.19.
Full textAbstract:
Why are some leaders successful, while others fail? The truth is that there is no "magic combination" of characteristics that make a leader successful, and different characteristics matter in different situations. This does not mean, however, that we cannot learn to be effective leaders. We just need to understand the different approaches to leadership, so that we can use the right approach for our own situation. This paper offers how to build entrepreneurial Christian leadership in achieving the success of a leader. The conclusion is that entrepreneurial leadership is a personal strength of a leader. It is very necessary that the soul of leadership in every human person.
 
 Mengapa beberapa pemimpin yang sukses, sementara yang lain gagal? Yang benar adalah bahwa tidak ada "kombinasi ajaib" dari karakteristik yang membuat seorang pemimpin yang sukses, dan karakteristik yang berbeda penting dalam situasi yang berbeda. Ini tidak berarti, bagaimanapun, bahwa kita tidak bisa belajar untuk menjadi pemimpin yang efektif. Kita hanya perlu memahami berbagai pendekatan kepemimpinan, sehingga kita dapat menggunakan pendekatan yang tepat untuk situasi sendiri. Tulisan ini menawarkan bagaimana membangun kepemimpinan Kristen entrepreneurial dalam mencapai keberhasilan seorang pemimpin. Kesimpulannya bahwa kepemimpinan entrepreneurial adalah suatu kekuatan pribadi dari seorang pemimpin. Sangat diperlukan sekali jiwa kepemimpinan pada setiap pribadi manusia.
21
Bird, Jamie V., Chang-Ho C. Ji, and Ed Boyatt. "Christian Leadership and Religiosity Reexamined: The Evidence from College Student Leaders." Journal of Research on Christian Education 13, no. 2 (2004): 225–50. http://dx.doi.org/10.1080/10656210409484970.
Full text
22
Gulick, Annette L. B. "The Leadership Jump: Building Partnerships between Existing and Emerging Christian Leaders." Journal of Youth and Theology 9, no. 2 (2010): 115–17. http://dx.doi.org/10.1163/24055093-90000031.
Full text
23
Huizing, Russell L. "Identifying Leaders: The African Eunuch as a Model of Christian Leadership." Neotestamentica 50, no. 1 (2016): 247–67. http://dx.doi.org/10.1353/neo.2016.0044.
Full text
24
Masango, M. "Leadership in the African context." Verbum et Ecclesia 23, no. 3 (2002): 707–18. http://dx.doi.org/10.4102/ve.v23i3.1234.
Full textAbstract:
The Western world has always viewed the African continent as plagued by corruption; dictatorship; military coups; rebellious leaders; greediness; misuse of power; and incompetent, politically unstable leaders - in effect, suspicious leaders who undermine their own democracies. This paper analyzes African leadership and its impact by concentrating on three historical eras, namely; the African Religious era; the Christian era, and the era of Globalization. These affected African leadership. In addition, many brilliant minds left the continent in search of greener pastures. A review of these three eras will help us understand how leadership shifted from African values into Western concepts. The role of missionaries lead African people to live with both an African and a Western concept of life. In spite of the above problems, our past leaders did their best in addressing the difficulties they faced during the three eras. African concepts of leadership were often regarded as barbaric and uncultured. Structures were evaluated by Western standards. Due to globalisation, African leaders, through programmes like NEPAD, are going back to basics, drawing on African concepts of unity among its leadership. Effectiveness or life-giving leadership is emerging and empowering villagers/communities in the continent. This type of leadership is innovative and has brought new hope for the continent.
25
Miner, Maureen, and Grant Bickerton. "A New Model of Christian Leadership: Insights from the Job Demands–Resources Model and Trinitarian Theology." Journal of Psychology and Theology 48, no. 4 (2020): 276–91. http://dx.doi.org/10.1177/0091647120908010.
Full textAbstract:
Much secular research into leadership examines the traits and behaviors of leaders towards valued organizational goals. Similarly, biblical approaches to Christian leadership examine the traits and activities of biblical figures towards God’s kingdom ends. However, these and relational theories of Christian leadership such as the incarnational approach of servant leadership and the motivational approach of transformational leadership have been criticized. In this article we review research findings based on the Job Demands–Resources model of organizational behavior, in which personal resources of the leader interact with job characteristics in order to increase valued outcomes of work engagement, reduced turnover, and other indicators of healthy functioning. Spiritual resources, such as a secure attachment relationship with God, are examined as a subcategory of personal resources. We consider the results in terms of a trinitarian approach to relational leadership and propose a Trinitarian Resources Model of leadership. We suggest that questions such as “How do I best express my faith in my leadership?” (orthopraxy) can be partly answered in terms of trinitarian theology (orthodoxy) that highlights the relational nature of God, God’s creation of a relational universe, the centrality of kenosis, and the work of the Holy Spirit to embrace and empower humans at work for God’s kingdom ends.
26
Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.
Full textAbstract:
This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.
27
Lewis, Jennifer. "Girl Power Gone Right in Exodus 1–2: Miriam as Model for Contemporary Youth." Journal of Youth and Theology 18, no. 1 (2019): 3–18. http://dx.doi.org/10.1163/24055093-01801002.
Full textAbstract:
Biblical scholars and Christian ministers have long viewed Miriam as an exemplar of female leadership. Few, however, recognise Miriam as a role model for female youth or explore the Biblical text for hints regarding the formation of courageous and competent young women. This paper contributes to research on youth leadership formation by providing exegetical commentary on Exodus 1–2, with a view to how the text might provide Christian communities clues about what female leaders look like and how to help girls become them.
28
Momeny, Leonard Scott, and Michael Gourgues. "Communication that Develops: Clarity of Process on Transformational Leadership through Study of Effective Communication of Emotional Intelligence." Christian Education Journal: Research on Educational Ministry 16, no. 2 (2019): 226–40. http://dx.doi.org/10.1177/0739891319829484.
Full textAbstract:
Transformational leadership was once thought of as a trait-based approach to leadership rather than something that could be taught and learned, and that the process itself somehow lacked clarity. This essay sets out to demonstrate both points to be false, all the while identifying the value of educating Christian leaders on the essence and process of transformational leadership. The Momeny communication process theory explains process clarity as it relates to transformational leadership, its communication, and education.
29
Silberman, Tim. "Imitation in cross-cultural leadership development." Missiology: An International Review 46, no. 3 (2018): 240–50. http://dx.doi.org/10.1177/0091829618782128.
Full textAbstract:
Strategies for the development of Christian leaders in cross-cultural ministry tend to focus on communicating essential knowledge and skills, yet the need to facilitate growth in godly character is arguably of greater importance. Throughout his writings the Apostle Paul regularly presents himself as a model to be imitated by his readers. Careful consideration of his use of imitation reveals an invaluable approach to the development of core gospel values in emerging leaders today. In cross-cultural leadership development this will require contextualization of both the developmental relationship and the expression of these gospel values. The cultural dimensions of power distance and individualism/collectivism are specifically considered for their impact. It is suggested that the intentional use of imitation by living consistently with and teaching these core gospel values will greatly enhance cross-cultural leadership development.
30
Marbun, Purim. "Pemimpin Transformatif dalam Pendidikan Kristen." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 1, no. 2 (2020): 72–87. http://dx.doi.org/10.52220/magnum.v1i2.47.
Full textAbstract:
This paper aims to explain the essence of transformative leaders carried out by Christian leaders in the field of education both formal and informal. This research is based on the background of the problem of the minimal changes made by leaders due to competent competence. The research method used in this paper is a literature study by examining various literatures related to the topics discussed. Leadership basically explains a number of skills and abilities of leaders in carrying out leadership tasks. Specifically for Christian leaders, this task is done not with mere ability but based on gifts and talents given by God. The results of transformative leadership in education create breakthroughs, changes in values and systems and have an impact on themselves and the people they lead. and bring them to recognize the work of God in their lives and leadership. Abstract Tulisan ini bertujuan menjelaskan esensi dari pemimpin transformatif yang dilakukan oleh pemimpin kristen dalam bidang pendidikan baik formal maupun informal. Penelitian ini didasakan pada latar belakang masalah minimnya perubahan-perubahan yang dilakukan pemimpin disebabkan kompetensi yang tidak mumpuni. Metode penelitian yang digunakan dalam tulisan ini ialah studi kepustkaan dengan mengkaji berbagai literatur yang berkaitan dengan topik yang dibahas. Kepemimpinan pada dasarnya menjelaskan sejumlah kecakapan dan kemampuan pemimpin dalam menjalankan tugas-tugas kepemimpinan. Secara khusus bagi pemimpin Kristen, tugas ini dilakukan bukan dengan kemampuan semata melainkan berdasarkan karunia dan talenta yang diberikan Allah. Hasil kepemimpinan transformatif dalam pendidikan terciptanya terobosan, perubahan nilai dan sistem serta berdampak bagi diri sendiri dan orang yang yang dipimpinnya. dan membawa mereka mengakui karya Allah dalam hidup dan kepemimpinan mereka.
31
Bollu, Paulus. "Kepemimpinan Pastoral Nabi Habakuk Sebagai Role Model Kepemimpinan Para Pendeta Di Era Milenial." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 27–46. http://dx.doi.org/10.38189/jan.v1i1.40.
Full textAbstract:
AbstractVarious life trials phenomenons that occurs with the progressionof era has greatly affected the ministry of pastors as Christian leaders in this millennial era. In regards to this issue, it is necessary to conduct a research on the pastors as Christian leaders of the millennial era by having the pastoral leadership of the prophet Habakkuk as a role model in addressing and comprehending God’s plan behind all life’s trials that are faced. The result of the field research with qualitative method on the leadership of the pastors in this millennial era based on the leadership of the prophet Habakkuk as a role model will be used by pastors as they lead Christians of the millennial era to create a change in this everchanging world; a change that can be implemented in the ministry world and leadership in where they are present and where they serve. AbstrakBerbagai fenomena permasalahan kehidupan yang terjadi menyertai perkembangan zaman sangat mempengaruhi kehidupan pelayanan para pendeta sebagai pemimpin Kristen di era milenial ini. Menyikapi permasalahan yang terjadi, maka perlu adanya penelitian kepada para pendeta sebagai pemimpin Kristen di era milenial ini dengan menjadikan kepemimpinan pastoral nabi Habakuk sebagai role model dalam menyikapi dan memahami rencana Allah di balik semua permasalahan hidup yang dihadapinya. Hasil temuan penelitian dengan metode kualitatif terhadap kepemimpinan para pendeta di era milenial berdasarkan role model kepemimpinan nabi Habakuk dalam zaman perjanjian Lama, agar dapat digunakan oleh para pendeta sebagai pemimpin Kristen di era milenial ini, untuk menciptakan satu perubahan di tengah dunia yang terus berubah yang dapat ditampilkan dalam dunia pelayanan dan kepemimpinannya di mana ia hadir dan melayani.
32
Lössl, Josef. "A Clash Between Paideia and Pneuma? Ecstatic Women Prophets and Theological Education in the Second-century Church." Studies in Church History 57 (May 21, 2021): 32–53. http://dx.doi.org/10.1017/stc.2021.3.
Full textAbstract:
The second half of the second century saw the development of a more hierarchical institutionalized church and of a theology of the Holy Spirit (Pneuma) reflecting this development. A driver of this development was a higher educational level among church leaders and Christians participating in theological discourse. In fact, ‘higher education’ (paideia) became a guiding value of Christian living, including for the study and interpretation of Scripture and for theology and church leadership. Yet the same period also saw a new wave of ‘inspired’, ‘pneumatic prophecy’, later known as ‘Montanism’, which was perceived as a threat in an increasingly institutionalized church and attacked and suppressed. This article sees a paradox here, and asks how Pneuma could be promoted as a source of Christian leadership under the banner of paideia, when the Spirit (Pneuma) at work in the ‘New Prophecy’ was perceived as such a threat. One area of investigation which may provide answers to this question is the controversial role women played both as educated participants in theological discourse and leading figures in the Montanist movement.
33
Pratt, Tim J., Roy K. Smollan, and Edwina Pio. "Transitional leadership to resolve conflict, facilitate change and restore wellbeing." International Journal of Organizational Analysis 27, no. 4 (2019): 1053–72. http://dx.doi.org/10.1108/ijoa-05-2018-1419.
Full textAbstract:
Purpose This paper aims to explore the experiences of church ministers who played the role of transitional leaders in congregational situations involving conflict. Design/methodology/approach Grounded theory was chosen as a suitable approach to investigate phenomena that occasionally penetrate religious publications and even less frequently scholarly management journals. Accordingly, in-depth interviews were conducted with six church ministers who had been transitional leaders in one Christian denomination in New Zealand. Findings Participants indicated that the drivers of transitional ministry were conflict, dysfunction and loss of direction; the goals were to heal the damage caused by conflict and restore functionality and well-being; the process, underpinned by a leadership philosophy of affirmation, trust-building, engagement and communication, involved working with church members to instil hope, establish operational structures, identify and resolve dysfunction, envision a future and ultimately recruit a permanent minister. Research limitations/implications The limitations of a small sample size in one Christian denomination could be addressed by using wider samples in other contexts. It is suggested that insights into transitional leadership after conflict will be of interest to researchers as well as practitioners in other religious organizations, the wider non-profit sector and the private sector. Future research into the impact of transitional leadership, against a background of conflict and organizational change, will add to this empirical foundation. Originality/value The model of transitional ministry is a unique contribution to religious literature and practice. It also offers insight into how other types of organization could deal with the exit of its permanent leader, in circumstances of conflict, and manage the transition phase of a temporary replacement, so that the organization returns to a state of well-being with a renewed sense of purpose.
34
Levine, David P. "The Birth of the Citizenship Schools: Entwining the Struggles for Literacy and Freedom." History of Education Quarterly 44, no. 3 (2004): 388–414. http://dx.doi.org/10.1111/j.1748-5959.2004.tb00015.x.
Full textAbstract:
In a 1981 interview, civil rights leader Andrew Young commented, “If you look at the black elected officials and the people who are political leaders across the South now, it's full of people who had their first involvement in civil rights in the Citizenship Training Program.” Informally known as Citizenship Schools, this adult education program began in 1958 under the sponsorship of Tennessee's Highlander Folk School, which handed it over to the Southern Christian Leadership Conference (SCLC) in 1961. By the time the project ended in 1970, approximately 2500 African Americans had taught these basic literacy and political education classes for tens of thousands of their neighbors. The program never had a high profile, but civil rights leaders and scholars assert that it helped to bring many people into the movement, cultivated grassroots leaders, and increased black participation in voting and other civic activities.
35
Crider, Amy L. "Leaders on ladders: the power of story in John’s Gospel." Perichoresis 16, no. 3 (2018): 17–28. http://dx.doi.org/10.2478/perc-2018-0014.
Full textAbstract:
Abstract In his Gospel, John reveals this key leadership principle: effective leaders harness the power of narrative to illuminate the metanarrative and connect people to it. John uses narrative techniques to make invisible spiritual realities visible and thus succeeds in connecting people to the metanarrative. John forges a link between people and the metanarrative by showing individuals how their own stories fit into the biblical metanarrative, fulfilling his purpose: ‘These are written that you may believe…’ (20:31). The church is transmitted through the ages by leaders who write. Because the metanarrative is a story and story is accessible to all audiences, the biblical metanarrative is not dependent on culture, time, or context; it transcends the ages, enabling John to lead and write from the present as well as for the future. Thus, John illuminates the metanarrative not only for the infant church but for all Christians to come. Christian leaders today also need to communicate so their people can see their place in the metanarrative of Scripture.
36
Tangen, Karl Inge. "Leadership as Participation in the Hospitality of God." Journal of Pentecostal Theology 27, no. 2 (2018): 284–306. http://dx.doi.org/10.1163/17455251-02702010.
Full textAbstract:
This article sketches a Lukan model of leadership. It argues that the Lukan vision of the kingdom of God is that of a future eschatological banquet, yet present in the ministry of the church. The kingdom is a place of eucharistic worship and creates a community characterized by mutual service and multi-ethnic hospitality. It offers a vision of leaders as servants who are empowered by the Spirit to perform liturgical–charismatic leadership, sharing the hospitality of God. Leading followers of Jesus are empowered by the Spirit and yet are suffering servants that in childlike faith depend on God. Because the kingdom is not fully realized, they also need to confront false teaching and deceptive leadership that threatens the integrity and hospitality of the church. Christian leaders are accountable to God but will serve as co-judges in the final judgement. They will enter the eschatological banquet sharing the joy of their master.
37
Marsili, Marzia. "De Gasperi and Togliatti: political leadership and personality cults in post-war Italy." Modern Italy 3, no. 02 (1998): 249–61. http://dx.doi.org/10.1080/13532949808454807.
Full textAbstract:
Summary After twenty years of Fascism, political leaders were faced with the need to rediscover or invent new ways of relating to the mass public and, in the first place, to distance themselves from the type of relationship consolidated under Fascism. This article is based on an examination of the representations of De Gasperi and Togliatti in illustrated weeklies and in the satirical press, as well as their more or less hagiographical biographies. From the sources it emerges that, in the case of the Christian Democrat leader, the hypothesis that there was a personality cult is hard to sustain. By contrast, in the case of Togliatti, it does seem possible to argue that there were manifestations of a genuine cult, but these were set within the context of an institutional charisma.
38
Juriaman, Janwar J., and Dylmoon Hidayat. "Kepemimpinan yang Menebus di Sekolah Lentera Harapan Curug [Redemptive Leadership at Sekolah Lentera Harapan Curug]." Polyglot: Jurnal Ilmiah 13, no. 2 (2017): 37. http://dx.doi.org/10.19166/pji.v13i2.515.
Full textAbstract:
<p>The Lentera Harapan Christian School in Curug has a vision and mission to proclaim the preeminence of Christ and to be actively involved in the redemptive restoration of all things through Him using holistic education. In leadership, the school has implemented redemptive leadership that is in line with the vision and mission of the school. The purpose of this research was to determine the understanding of the school's leaders of redemptive leadership characteristics. The study used a grounded theory of qualitative research. The instruments were interviews, documents, and open ended questionares. The data was collected from ten leaders and analyzed by open coding, axial coding, and selective coding. The research revealed four characteristics of redemptive leadership at the school: leadership that develops sin awareness, Christ-centered leadership, leadership that glorifies God, and leadership aimed at discipleship.</p><p class="Default">BAHASA INDONESIA ABSTRAK:Sekolah Kristen Lentera Harapan Curug memiliki visi dan misi untuk menyatakan keutamaan Kristus dan terlibat aktif dalam pemulihan yang bersifat menebus segala sesuatu di dalam Dia melalui pendidikan Holistis. Dalam hal kepemimpinan, sekolah ini menerapkan kepemimpinan yang menebus yang sejalan dengan visi dan misi sekolah. Tujuan dari penelitian ini adalah untuk mengetahui pemahaman <em>leaders </em>mengenai gambaran kepemimpinan yang menebus. Penelitian ini menggunakan <em>grounded theory</em> yang merupakan bagian dari penelitian kualitatif.<em> </em>Data diperoleh dari hasil wawancara sepuluh <em>leaders</em> dan diolah dengan analisis koding terbuka, koding aksial, dan koding selektif. Hasil penelitian menngungkap 4 gambaran mengenai kepemimpinan yang menebus dalam penerapannya di sekolah tersebut yaitu kepemimpinan yang menyadarkan keberdosaan, kepemimpinan yang berpusat pada Kristus, kepemimpinan yang memuliakan Tuhan, dan kepemimpinan yang bertujuan untuk pemuridan.</p>
39
Campbell, Barth L. "Honor, hospitality and haughtiness: the contention for leadership in 3 John." Evangelical Quarterly 77, no. 4 (2005): 321–41. http://dx.doi.org/10.1163/27725472-07704003.
Full textAbstract:
One of the most notorious leaders of the early Christian church was Diotrephes, who makes his appearance in 3 John. All that can be known of him with certainty is in that letter, where he is described as one ‘who loves to be first’ (v. 9 NIV). The Elder writes the letter of 3 John in order to defend his honor that Diotrephes has affronted, to uphold the honor of his emissaries (who have been barred from Diotrephes’ church), and to sustain the honor of those who have attempted to welcome the Christian missionaries from the Elder, but who have been put out of the church by the inhospitable Diotrephes. The best approach to this NT letter is by means of the ancient Mediterranean cultural code of honor, and through a rhetorical-critical analysis that is sensitive to that cultural value.
40
Akhilele, Seth. "Power and Decision Making in the Early Church." Scholar Chatter 1, no. 2 (2020): 9–20. http://dx.doi.org/10.47036/sc.1.2.9-20.2020.
Full textAbstract:
Abstract In this article, there is the intersection of biblical principles into the teaching and learning of organizational behavior. It examined the crisis in the early Church, as told in the Luke account of Acts of the Apostles Chapter six, and how the leaders decided to resolve the conflict. The exegetical analysis method revealed the lessons learned from the apostolic leaders’ decision-making strategy and the power play in their leadership style. The results included the need for decision making for conflict resolution, decision and empowerment, power distance advantage, and power-sharing advantage in the early Church. The decision-making style for resolving the conflict in the Church was then recommended for contemporary church leaders, in teaching organizational leadership behavior in Christian schools, and in practice in other organizations. The study results suggest that the Bible is a rich source of data for teaching organizational behavior. Keywords: Low-power distance, conflict resolution, decision making, church, power-sharing.
41
Stetzer, Ed, and Andrew MacDonald. "How Can and Should We Reach and Train Our Future Pastors and Christian Leaders?" Christian Education Journal: Research on Educational Ministry 17, no. 1 (2020): 160–76. http://dx.doi.org/10.1177/0739891320904968.
Full textAbstract:
This article represents a plenary session address for the Asbury Seminary Faculty Retreat, September 20, 2019, by Ed Stetzer, the Billy Graham Chair of Church, Mission, and Evangelism at Wheaton College, Dean of the School of Mission, Ministry, and Leadership at Wheaton College, and Executive Director of the Billy Graham Center. The article addresses six significant trends facing theological education. Following this, three mission challenges are derived from the trends, followed by three implications moving forward.
42
Mason, Karen. "Suicide Stigma in Christian Faith Communities: A Qualitative Study." Religions 12, no. 7 (2021): 540. http://dx.doi.org/10.3390/rel12070540.
Full textAbstract:
Given the increasing numbers of U.S. lives lost to suicide, it is imperative to identify factors that can help protect against suicide. While regular religious service attendance has been found to be protective against suicide, faith communities have taboos against suicide which may be associated with stigma. Nine Christian faith leaders and congregants and one moral psychologist completed interviews on suicide stigma in Christian faith communities. Themes that emerged included internal, interpersonal, and theological components and group differences related to suicide stigma in Christian faith communities. Participants proposed seven barriers and seven corresponding ways to address suicide stigma in Christian faith communities: talk about suicide, address skill deficits, practice vulnerability, get leadership on board, address the theology of suicide, appreciate that faith communities have a unique contribution to make to suicide prevention, and address cultural/systemic issues.
43
Oguntola Laguda, Danoye. "RELIGION, LEADERSHIP AND STRUGGLE FOR POWER IN NIGERIA: A CASE STUDY OF THE 2011 PRESIDENTIAL ELECTION IN NIGERIA." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 219–33. http://dx.doi.org/10.25159/2412-4265/225.
Full textAbstract:
The crisis of leadership today in Nigeria provides a formidable challenge to political and other social scientists. Between 1999 and 2015 several elections have been held with many leaders elected and sworn into office; with interactions between religion and politics the ongoing subject of academic analysis (Abubakar 1984; Igboin 2012; Kukah 1998; Oguntola-Laguda 2008; and so forth). Political office holders often drew on religious ideas, practices and symbols as a tool of negotiation with the electorate during political campaigns. As a result, candidates were often selected based on their religious rhetoric and affiliations. Thus the debate about Muslim/Muslim or Muslim/Christian tickets emerged as a key issue in the elections. Religious leaders are often political actors in the elections. There were several media allegations that some religious leaders were complicit in compromising and corrupting the electoral process. Many prophetic statements preceded the 2011 elections. For example, the prominent Pentecostal leader and presidential candidate, Pastor Kris Okotie, the general overseer of Household of God Church in Lagos, prophesied (unsuccessfully) that he would be sworn in as president after the election. In this paper we will examine how political leaders managed (or manipulated) their religious claims and allegiances in the pre- and post-election periods in 2011, against the backdrop of a religiously pluralistic setting such as Nigeria, and the resultant contradictions. Particular attention will be paid to the concepts of power and authority, as these are central to both worlds of religion and politics. Additionally, I will discuss the varying differentiations of the religious and political domains in the political process, campaign speeches, sermons and prophecies, perceptions of individual politicians, as well as media and popular opinion.
44
Uyovwieyovwe, Isiorhovoja Osbert. "From Holy workers to profiteers in Luke 20:9-16: the waning values of Christian leadership in Nigeria." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (2020): 20–39. http://dx.doi.org/10.4314/ujah.v20i3.2.
Full textAbstract:
The paper examines the biblical underpinnings of virtues that should characterised Christian leadership as stewards. The gradual disappearance of these qualities is evidenced in the cheap exchange of the cherished tradition on the altar of mammon. This phenomenon has had its toll on some religious leaders, who unknowingly have goofed from being holy workers to profiteers in God’s vineyard. The paper adopts expository approach and critical interpretation of the texts. It discovers that while some leaders have remained faithful as God’s servants, others have indulge in the habit of making merchandise of the gospel; bearing ulterior motive as holy profiteers looking for every opportunity to maximise personal gains with caution thrown to the wind. This attitude has not only brought shame and disrespect but disrepute to their persons. Consequently, we have leaders who are depraved indulging in all kinds of vices with unworthy behaviours, such as commercialisation of the gospel, half-baked doctrines and falsification geared towards self-enrichment and woeful threefold manifestation of lust towards wine, women and wealth. The paper therefore concludes by calling on religious leaders to borrow leaf from the life of Prophet Amos who adopted a total denunciation of social evil, rebuking those in political offices sternly without compromise as well as Apostle Paul who set aside all other benefits for the sake of knowing Him, who laboured diligently and earned fame with self-contentment. To shun all forms of undue entanglement with worldly affairs, to seek the face of God and play the prophetic and intercessory roles on behalf of the people which is the primary assignment of holy workers thereby restoring the dignity of leadership and the beauty of the vocation.
 Keywords: Holyworker, profiteer, mammon, contentment, virtues
45
Nugroho, Listyanto Aji, Sariyatun Sariyatun, and Suryo Ediyono. "Creating Future Leader trough Creative Minority Vision on Higher Education (A Case Study on SWCU)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (2021): 2416–25. http://dx.doi.org/10.33258/birci.v4i2.1942.
Full textAbstract:
Higher Education has a key role in preparing society to entering the era of Society 5.0. Higher education must be able to change the paradigm of society with good ideas and thoughts towards a better social order. Apart from knowledge, higher education must be able to form a generation of change agents in society. This study aims to find out more about the vision of the Satya Wacana Christian University to form a generation of leaders with a “creative minority” spirit. This research is a qualitative research with a case study approach that was held in Satya Wacana Christian University (SWCU). This research concludes that the vision of creative minority is the university's vision to form leaders who drive the nation's development with the following skills and character: Leadership, creative, problem solver, critical mindfulness. This vision is manifested as points in the CPL study program. In addition, this vision is also integrated into the hidden curriculum through the process of: habituation, role models, internalization, and culturalization.
46
Olusola, Adesanya Ibiyinka. "Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria." Khazar Journal of Humanities and Social Sciences 16, no. 4 (2013): 26–40. http://dx.doi.org/10.5782/2223-2621.2013.16.4.26.
Full textAbstract:
Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does not provide women a unique opportunity to discover and develop their potential in the church and society. Also, women’s relevance and contributions can be hampered if not allowed to put in their optimum. To avoid this, the researcher suggests that theological education should not discriminate against any gender, but should work to bring about gender justice by involving the feminist leaders in theological education in Nigeria. It is hoped that by pursuing these steps, theological education in Nigeria would be preparing the way to sustainable development of the mission of Christ on earth.
47
Longman, Karen A., and Shawna L. Lafreniere. "Moving Beyond the Stained Glass Ceiling." Advances in Developing Human Resources 14, no. 1 (2011): 45–61. http://dx.doi.org/10.1177/1523422311427429.
Full textAbstract:
The Problem. While a variety of factors have historically limited access by women to top-level leadership positions across higher education, these factors become more complicated when juxtaposed with the theological commitments that influence the leadership journeys of women in these settings. The Solution. This article reviews the literature related to women in higher education leadership, with a particular focus on the state of women in leadership found in faith-based colleges and universities—as represented by the 110 member institutions of the Council for Christian Colleges & Universities (CCCU). It describes the results of in-depth research on the impact of a CCCU Women’s Leadership Development initiative, launched in 1998. Qualitative and quantitative evaluation data are discussed and implications outlined. The Stakeholders. The lessons emerging from this initiative and research can be helpful for postsecondary leaders, HRD and leadership development professionals, and all those who focus on developing women in higher education settings.
48
Adesoji, Abimbola O. "The New Pentecostal Movement in Nigeria and the Politics of Belonging." Journal of Asian and African Studies 52, no. 8 (2016): 1159–73. http://dx.doi.org/10.1177/0021909616649209.
Full textAbstract:
The Pentecostal Movement in Nigeria, like elsewhere, is a distinctly Christian organization by virtue of what it professes and what characterizes it. Increased privileges for leaders, leadership visibility and leadership style have tended to encourage other aspirants to form similar organizations. Despite the existence of an umbrella association like the Pentecostal Fellowship of Nigeria, different centres have emerged, each seeking relevance and influence. Using historical and sociological approaches, this paper discusses the trends in the New Pentecostal Movement in Nigeria, identifies some characteristic types and probes into the basis for belonging, seeking to belong or otherwise. It also interrogates the strategies employed and its effectiveness or otherwise.
49
Perangin Angin, Yakub Hendrawan, Tri Astuti Yeniretnowati, and Yonatan Alex Arifianto. "Implikasi Nilai Manusia dalam Praksis Kepemimpinan Menurut Kejadian 1:26-27." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 2, no. 1 (2020): 47–61. http://dx.doi.org/10.52220/magnum.v2i1.72.
Full textAbstract:
The implementation of human values in leadership praxis based on the Book of Genesis 1: 26-27 is raised because of various phenomena that have occurred in which many people are treated inhumanely. The analysis was carried out by means of a literature review, by analyzing the leadership practices that occur both in general and Christian circles. The main sources of analysis are several relevant sources, including research results contained in journals and books. All of these sources were analyzed by looking at the relationship and compatibility with the title of this paper. So it can be concluded that his leadership can describe how the leader's view of humans, "whole" or partial. In another sense, whether leaders treat humans only as limited as "resources" or not, of course, will appear in the way leaders treat "anyone" around the scope of their leadership. Whether to behave and act exploitatively or not, of course, depends on the way the leadership treats "anyone" around the sphere of leadership. In the sphere of the church, the pastor as a leader in leading the church organizationally and at the same time as an organism, the people who are in the leadership line develop their understanding of it does not necessarily lie in the way they perceive humans. Our Lord Jesus, the Great Leader, has provided an extraordinary example where He who is the Lord and Savior of mankind is willing to sacrifice his life, give His life and wash the feet of His followers. This is perfect leadership, thank God that humans have a Leader profile who becomes a role model.AbstrakImplementasi nilai manusia dalam praksis kepemimpinan berdasarkan Kejadian 1:26-27 diangkat karena berbagai fenomena yang telah terjadi dimana manuasia banyak diperlakukan dengan tidak manusiawi. Analisis dilakukan dengan tinjauan pustaka, dengan menganalisis terkait prakis kepemimpinan yang terjadi baik di lingkungan umum maupun kekristenan. Adapun sumber utama dari analisis adalah beberapa sumber yang relevan, meliputi hasil penelitian yang terdapat pada jurnal dan buku. Semua sumber ini dianalisis dengan cara mencermati hubungan dan kecocokan dengan judul penulisan ini. Sehingga didapatkan kesimpulan bahwa kepemimpinannya dapat menggambarkan bagaimana pandangan pemimpin terhadap manusia, ”utuh” atau parsial. Dengan pengertian lain, apakah pemimpin memperlakukan manusia hanya sebatas ”resources” atau tidak, tentu akan nampak dalam cara pemimpin memperlakukan ”siapa saja” disekitar lingkup kepemimpinanya. Apakah akan bersikap dan bertindak eksploitatif atau tidak, sama tentunya bergantung pada cara pemimpinan memperlakukan ”siapa saja” disekitar lingkup kepemimpinannya. Di lingkup gereja, gembala sebagai pemimpin dalam memimpin gereja secara organisatoris dan sekaligus sebagai organisme, orang-orang yang ada di lini kepemimpinan berkembang pemahamannya ataukah tidak tentunya terletak pada cara pandangnya terhadap manusia. Tuhan Yesus Sang Pemimpin Agung kita sudah memberikan keteladanan yang luar biasa dimana Ia yang adalah Tuhan dan Juru Selamat umat manusia rela untuk mengorbankan nyawanya, memberi hidup-Nya dan membasuh kaki pengikut-Nya inilah kepemimpinan yang sempurna, syukur bahwa manusia memiliki profil Pemimpin yang menjadi panutan.
50
Kolomboy, Fajrillah, Sukri Palutturi, Fridawaty Rivai, Lalu Muhammad Saleh, Masudin Masudin, and Ridwan Amiruddin. "Spiritual-Based Transformational Leadership Style at Anutapura Regional General Hospital, Palu." Open Access Macedonian Journal of Medical Sciences 9, E (2021): 524–29. http://dx.doi.org/10.3889/oamjms.2021.6119.
Full textAbstract:
BACKGROUND: The leadership style that is considered effective in responding to the challenges of the times as a result of the decline in human values due to the ethical crisis is a spiritual leadership style. The essence of transformational leadership and spiritual leadership is still not being applied by every leader in the organization. AIM: This study aimed to examine the spiritual-based transformational leadership style at Anutapura Regional General Hospital, Palu. METHODS: There were 12 informants in this qualitative research, namely, key informants from top management elements (two people), main informants (four people), supporting informants from Islamic/Christian/Hindu religious figures (three people), community leaders (1 person), and PPNI professional organization (two people). Sources of data were obtained directly through focus group discussions and in-depth interviews. Data analysis was done using NVIVO which was interpreted into a thematic analysis. RESULTS: There were three themes related to the spiritual-based transformational leadership style in this study, those are (1) emotional skills, (2) spiritual skills, and (3) social skills. First, emotional skills consist of emotional skills and emotional intelligence. Second, spiritual skills consist of spiritual attitude and spiritual intelligence. Third, social skills consist of being able to be social. CONCLUSION: This study provides a perception based on an ideal spiritual-based transformational leadership style consisting of three things that affect the patients’ safety culture. It is hoped that the development of this leadership model indicator can be used as a policy approach in implementing a patient safety culture.