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Song, Jiying. "Understanding Face and Shame: A Servant-Leadership and Face Management Model." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 1 (January 21, 2019): 19–29. http://dx.doi.org/10.1177/1542305018825052.
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Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy’s decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership—awareness and healing—in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions.
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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 (September 2, 2019): 1053–72. http://dx.doi.org/10.1108/ijoa-05-2018-1419.
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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.
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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.
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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.
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Maroney, Eric. "Gregory Nanzianzen’s Oration II." Kairos 15, no. 1 (May 27, 2021): 7–27. http://dx.doi.org/10.32862/k.15.1.1.
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Leadership styles in southeast Europe tend to lie at the poles along a line stretched between passivity and authoritarianism. This is a universal problem in the global church, not one unique to southeast Europe. However, the fact remains that the mainstream leadership models in this part of the world need to be appraised and healthier models need to be developed. Unfortunately, the leadership models being imported from the West take as their cue business management, often times focusing on efficiency, productivity, and growth rather than focusing on Kingdom expansion and serving the Bride of Christ. However, a model does exist for servant leadership, a model that emerged from the Eastern Church 17 centuries ago. In this paper, I will examine Gregory Nazianzen’s Oration II which presents a spiritual model of leadership for the 21st century. While written many centuries ago, this text is still able to speak to the modern mind and remains relevant for several reasons. First, this is the first extant extra-Biblical account of an individual’s struggle with calling and obedience to Christian ministry. Second, Gregory’s model is saturated with Scripture, providing a sound though unique perspective from his brilliant and highly trained mind. Finally, as one of Gregory’s primary concerns is remaining faithful during a corrupt public form of Christianity, the context is appropriate to the traditional church contexts of southeast Europe. Following a brief historical background, this paper will look at three elements of Christian ministry and how Gregory addresses their spiritual components. First, the roles of a minister, under the titles of priest, king, and prophet. Second, the challenges that beset ministers who seek to serve. And third, the personal struggles that an individual must face and overcome to be obedient in this calling.
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Brown, Mary. "Entrepreneurial Leadership and Cultural Change in a Faith-Based Organization." International Journal of Entrepreneurship and Innovation 10, no. 2 (May 2009): 125–35. http://dx.doi.org/10.5367/000000009788161271.
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This paper considers entrepreneurial leadership in a faith-based organization, the Scottish Episcopal Church (SEC), between 1996 and 2000. It analyses the strategy of the then Primate, Richard Holloway, to attempt to broaden the Church's membership base through a cultural change initiative. The initiative was designed to question and challenge existing cultural norms and attract new members who might not share them. Although Jungian type theory is usually applied to understanding individual differences, this paper employs type theory innovatively to describe and analyse the SEC's essentially pluralist culture at the time. It appears that a predominantly traditionalist approach was leavened with a more liberal and mystical strain. Holloway set out to define a new cultural vision embracing diversity and to attract others to make it happen. However, he was unable to convince enough existing SEC members that he was right to seek a more heterogeneous membership whose views would better reflect his own increasingly liberal stance. Understanding how fundamental views of reality, held often unconsciously by individuals, inform and influence culture in a faith-based organization sheds new light on the experiences of entrepreneurs in a religious environment. In this case, Jungian-derived type theory may explain how Holloway's entrepreneurial approach attempted to stretch existing cultural norms, reflecting tradition and convention, too far towards a questioning and challenging approach. An entrepreneurial strategy that appeared to make sense in rational terms (and to embrace the Christian ethic of universal acceptance) was ultimately unsuccessful in changing deeply held cultural norms.
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Katarina, K., and Krido Siswanto. "Keteladanan Kepemimpinan Yesus Dan Implikasinya Bagi Kepemimpinan Gereja Pada Masa Kini." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 2, no. 2 (July 31, 2018): 87. http://dx.doi.org/10.46445/ejti.v2i2.102.
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Katarina & Krido Siswanto, Exemplary Leadership of Jesus and Its Implications for Church Leadership In Today. This paper is an analysis of the exemplary leadership of Jesus and its implications in the present. The author conducts literature research by looking at the principles of Jesus' leadership in the four Gospels, then finding the implications. From the results of the study, the Bible shows that Jesus is a figure who can be an example to his community and the example of his leadership is still relevant to Christian leadership today. The Bible shows that there are at least four areas of exemplary leadership of Jesus: the character of Jesus in leading, the spirituality of Jesus in leading, the management of Jesus in leading, and the ministry of Jesus in leading. Katarina & Krido Siswanto, Keteladanan Kepemimpinan Yesus dan Implikasinya Bagi Kepemimpinan Gereja Pada Masa Kini. Tulisan ini merupakan analisis tentang keteladanan kepemimpinan Yesus dan implikasinya pada masa kini. Penulis melakukan penelitian literatur dengan mencermati prinsip kepemimpinan Yesus dalam keempat Injil, kemudian menemukan implikasinya. Dari hasil penelitian, Alkitab menunjukkan bahwa Yesus adalah sosok yang dapat menjadi teladan bagi komunitas-Nya dan keteladanan kepemimpinan-Nya masih relevan dengan kepemimpinan Kristen pada masa kini. Alkitab menunjukkan paling tidak ada empat bidang keteladanan kepemimpinan Yesus, yaitu: karakter Yesus dalam memimpin, kerohanian Yesus dalam memimpin, manajemen Yesus dalam memimpin, dan pelayanan Yesus dalam memimpin.
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Irawan, Dadang, Anggaripeni Mustikasiwi, Wylen Djap, Oki Hermawati, and Erwin Santosa. "Pastors and Treasurers: A Case Study of Financial Management in Christian Organization." Integritas: Jurnal Teologi 3, no. 1 (June 30, 2021): 213–26. http://dx.doi.org/10.47628/ijt.v3i1.55.
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Prior research has suggested that pastors have difficulty in managing church finances. On the other hand, the involvement of the congregation with knowledge that tends to be pragmatic exposes the pastor to start rubbing against the values contained in this pragmatic understanding, including matters of financial management. In terms of finance, actually the provisions of the Bible are sufficient as guidance, in the form of main values, only requiring an understanding in accordance with the context and the current relevance of the challenges of the church and its congregation. This paper seeks to tell the experience of one of the important actors (informants), a pastor who acts as a ministerial servant of God in pastoral care as well as treasurer in the Indonesian Church Association (PGI). These sources are in the vortex of the tug of interest between idealism as a servant of God and pragmatism, a solution must be sought as soon as possible regarding the sustainability of the church fellowship institution. At the end loyalty, integrity and openness with good intentions to collaborate with various groups (partnering) are the key characters between the roles of pastor and treasurer. This character is preserved in an expression of faith and relying on God. The financial leadership model of a pastor as well as a treasurer with a narrative study approach is described in this article.
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Powell, Russell C. "Shame, Moral Motivation, and Climate Change." Worldviews: Global Religions, Culture, and Ecology 23, no. 3 (September 3, 2019): 230–53. http://dx.doi.org/10.1163/15685357-02302003.
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AbstractAn emotion like shame is endowed with special motivational force. Drawing on Ralph Waldo Emerson’s concept of shame, I develop an account of moral motivation that lends new perspective to the contemporary climate crisis. Whereas religious ethicists often engage the problem of climate change by re-imagining the metaphors, symbols, and values of problematic cosmologies, I focus on some specific moral tactics generated by religious communities who use their traditions to confront climate destruction. In particular, Bartimaeus Cooperative Ministries, a Christian non-profit organization that seeks to infuse a renewed commitment in church parishes to bioregions and watersheds, effectively employs shame in the context of its Christian practice and leadership. My analysis of Bartimaeus Cooperative Ministries demonstrates both the efficacy of shame to motivate environmentally responsible behavior as well as the advantage to religious ethics of considering contextual practices over abstract cosmologies.
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Murad, Afonso. "Gestão e espiritualidade: fascínio e possibilidades do poder." Revista Eclesiástica Brasileira 65, no. 259 (April 29, 2019): 561. http://dx.doi.org/10.29386/reb.v65i259.1642.
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Quais são as armadilhas do poder, que tentam os corações daqueles que exercem a missão de animação e governo? Como o ser humano, a partir de uma espiritualidade lúcida e de atitudes pessoais e coletivas, vence estas tentações? O autor responde a estas e outras questões afins, tendo como pano de fundo a tensão produtiva entre mística e gestão (management), que caracteriza o líder cristão, ao atuar na Igreja e na sociedade. Sem oferecer repostas definitivas, traça um perfil da liderança cristã animada pela fé, através da qual aprende-se a lidar com suas ambigüidades.Abstract: Which are the traps of power that tempt the hearts of those who have the mission of encouragement and government? How does the human being, who has a lucid spirituality, and personal and collective attitudes, beat these temptations? The author answers these and other similar subjects, having as backgroud the productive tension between mystic and management, which characterizes the Christian leader, when acting both in the Church and society. Without offering definite answers, he traces a profile of the Christian leadership encouraged by faith, through which one learns how to deal with its ambiguities.
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Nadkin, Timofey D., and Eugeniy N. Efremov. "STATE POLICY TO INVOLVE THE RUSSIAN ORTHODOX CHURCH INTO JOINT PARTNERSHIP IN 1990s – FIRST DECADE OF 2000s (by the example of the Chuvash Republic)." Humanitarian: actual problems of the humanities and education 19, no. 1 (March 30, 2019): 9–24. http://dx.doi.org/10.15507/2078-9823.045.019.201901.009-024.
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Introduction. The turn of the 1980s – 1990s in the history of our country is characterized by the liberalization of the social system, which changed, in particular, the relations between the state and the Orthodox Church. One of the crucial issues in this area is the consideration of state policy to involve the Russian Orthodox Church into joint partnership. It allows determining the place and role of the Orthodox confession in the life of post-Soviet Russia. The article analyzes the features of the historical development of the economic policy of regional authorities aimed at involving the local diocese into joint social partnership in 1990s – first decade of the 2000s. The purpose of the research is to reveal a comprehensive chronological framework of the historical aspects of economic policy carried out in relation to its involvement into social partnership. Materials and Methods. To achieve this goal, both unpublished archival documents and published sources were used. The main source for the article were the materials from the funds of the state historical archive of the Chuvash Republic and the state archive of modern history of the Chuvash Republic (documents of official records management of public authorities and religious organizations), which are first introduced into scientific use. The study is based on the principle of historicism, comparative-historical and descriptive methods, which revealed the content of the research. Results. According to the results of the study of economic policy of the Chuvash authorities to involve local Orthodox community into joint partnership in 1990s – first decade of the 2000s, the authors give a comprehensive description of the considered historical processes. In particular, two stages concerning the beginning of sate and church social partnership in the Chuvash Republic are proposed and described. The first phase is characterized by preconditioning (acknowledgement of the Russian Orthodox Church’s leadership in spiritual revival of the local population, economic support of the church revival, etc.) and the origin and growth of the social partnership model of state and church relations (the period of 1990s). The second stage (first decade of 2000s) is the time of approval and implementation of the social partnership relations model between the Chuvash authorities and Chuvash diocese. The main characteristic of the period are the agreements between the diocese and healthcare institutions, educational institutions, justice institution regarding the issues of spiritual and patriotic education, opposition to totalitarian sects, etc. Discussion and Conclusion. In general, the priority in social partnership in the Chuvash republic in the period of 1990s – first decade of 2000s was given (comparing to, for example, pre-Christian beliefs) to the Orthodoxy, which was determined mainly by its historic significance, its special role in the cultural life of the region. At the same time at the beginning of first decade of 2000s there are events (Chuvash diocese took part in the opening of the monument of the “Covering Mother”, the Russian Orthodox Church took part in discussions regarding the ban of pre-Christian beliefs publications), which proved the fact of considering the Russian Orthodox Church by the authorities not only from the position of social, but also from the point of political partnership.
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Tong, Joseph. "Theories of Leadership and Church Management." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 3, no. 1 (June 26, 2019): 1–16. http://dx.doi.org/10.51730/ed.v3i1.6.
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Management is the integration and coordination of resources to effectively move the organization towards the desired goals. The concepts and key elements in management are organizations. This organization is also divided into two namely: voluntary organizations and voluntary organizations. The objectives of this management are: (1) Vision and mission for existence; (2) Objectives and targets; (3) The desired destination and floating destination. Management effectiveness refers to how well an organization reaches its goals over a period of time. This emphasizes goals or mission (long distance) and goals (short term). Effectiveness contrasts with efficiency. Efficiency is a short-term measure of how well an organization uses resources. Healthy organization management must be effective and efficient. Leadership relates to people, while management pays more attention to tasks and performance. As far as the organization is concerned, these two things have the same function in promoting the well-being and development of healthy organizations to achieve organizational goals. Manajemen adalah integrasi dan koordinasi sumber daya untuk menggerakkan organisasi secara efektif menuju tujuan yang diinginkan. Adapun konsep dan elemen kunci dalam manajemen yaitu organisasi. Organisasi ini pun dibagi menjadi dua yakni: organisasi sukarela dan organisasi tidak sukarela. Tujuan dari manajemen ini adalah: (1) Visi dan misi untuk eksistensi; (2) Tujuan dan target; (3) Tujuan yang diinginkan dan tujuan mengambang. Efektivitas manajemen mengacu pada seberapa baik sebuah organisasi untuk mencapai tujuannya selama periode waktu tertentu. Hal ini menekankan pada tujuan atau misi (jarak jauh) dan tujuan (jangka pendek). Efektivitas kontras dengan efisiensi. Efisiensi adalah ukuran jangka pendek seberapa baik sebuah organisasi menggunakan sumber daya. Manajemen organisasi yang sehat harus efektif dan efisien. Kepemimpinan berkaitan dengan orang, sedangkan manajemen lebih memperhatikan tugas dan kinerjanya. Sejauh menyangkut organisasi, dua hal ini memiliki fungsi yang sama dalam mempromosikan kesejahteraan dan pengambangan organisasi yang sehat untuk mencapai tujuan organisasi.
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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 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.
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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.
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Lewis, Hannah. "How Can We Develop More Deaf Christian Leaders?" Theology Today 77, no. 2 (July 2020): 154–64. http://dx.doi.org/10.1177/0040573620920672.
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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.
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Campbell, Barth L. "Honor, hospitality and haughtiness: the contention for leadership in 3 John." Evangelical Quarterly 77, no. 4 (April 21, 2005): 321–41. http://dx.doi.org/10.1163/27725472-07704003.
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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.
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Pickard, Stephen. "Doctrine and Life: The Theological Legacy of Stephen Sykes." Ecclesiology 15, no. 1 (February 6, 2019): 9–22. http://dx.doi.org/10.1163/17455316-01501004.
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Throughout Stephen Sykes’ theological career a number of key themes continually re-emerged with respect to the Church, Christ, the ministry, the Christian life and the doctrinal tradition. This article offers a survey of and a commentary on these themes. It does this by employing a simple framework focusing on issues concerning Christian identity and relevance. Identity issues are considered from a personal, theological and ecclesial perspective. Relevance issues briefly cover Sykes’ concerns for the ministry of men and women and the question of power and leadership. Stephen Sykes’ theological and ecclesial leadership provide a remarkable resource and lasting legacy for the Church.
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Oprean, Daniel G. "The Secularization of the Church." Kairos 14, no. 2 (November 24, 2020): 7–18. http://dx.doi.org/10.32862/k.14.2.1.
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The aim of this paper is to explore a few factors that contribute to the tendency towards secularization in the evangelical churches in Central and Eastern Europe. It further suggests theological remedies to address the causes of secularization. The thesis of this paper is that there are three causes for the tendency towards secularization. First is the secularization of theological education, second is the crisis of ecclesial identity, and third is the secularization of leadership. The first proposal of this paper is that the remedy for the secularization of theological education is redefining theology as communion, theological education as transformation, and theological formation as discipleship. Second, the remedy for the crisis of ecclesial identity that leads to negative identity markers is the replacement of the external conformation model of Christian life (which leads to social isolation, subculturality, and spiritual abuse) with the internal transformation model, which leads to a healthy spirituality and a meaningful theology of mission. Third and finally, the remedy for the secularization of leadership is the rediscovery of the kenotic model of Christian life and ministry.
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Kye, Jae-Kwang. "A Study on the Calling of the Missional Church and Christian Leadership." Theology and Praxis 68 (February 28, 2020): 555–82. http://dx.doi.org/10.14387/jkspth.2019.68.555.
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Kye, Jae-Kwang. "A Study on the Calling of the Missional Church and Christian Leadership." Theology and Praxis 68 (February 28, 2020): 555–82. http://dx.doi.org/10.14387/jkspth.2020.68.555.
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Tangen, Karl Inge. "Leadership as Participation in the Hospitality of God." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 284–306. http://dx.doi.org/10.1163/17455251-02702010.
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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.
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Yevdokymova, T. V. "Christian social doctrine: dialogue with the modern world." Ukrainian Religious Studies, no. 15 (October 10, 2000): 13–22. http://dx.doi.org/10.32420/2000.15.1087.
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Constant changes in the economic, social and political life of the people of the nations force the Church to enter into a dialogue with the world. The object of her attention is culture, politics, science, dealing with human problems. Church leadership of various Christian denominations sees the possibility of applying their socio-political guides in a wide socio-cultural space - personal and family circles, political and public activities, social life in general.
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Tishken, Joel E. "Whose Nazareth Baptist Church?: Prophecy, Power, and Schism in South Africa." Nova Religio 9, no. 4 (May 1, 2006): 79–97. http://dx.doi.org/10.1525/nr.2006.9.4.079.
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This article examines the succession of leadership within the Nazareth Baptist Church of South Africa, a prophetically grounded Afro-Christian Church. Over its near century of existence, the church has changed central leadership on three occasions. Successful claimants have all been male relatives of the founder, Isaiah Shembe, and have all demonstrated an ability to prophesy and heal. Each successful claimant has used the content of prophetic dreams and visions to bolster his candidacy. This article argues, however, that the source of those prophecies, and not merely the content, was a critical part of leadership decisions. This point is best seen in the second transition of leadership, a transition that was stormily contested between Londa Shembe and Amos Shembe. Amos Shembe was ultimately successful because he effectively convinced the membership that his candidacy was in accordance with the wishes of Isaiah. In contrast, Londa only received prophecies from the previous leader (his father) J. G. Shembe. The most successful claimants to central leadership have been, and will likely continue to be, those who most convincingly lay claim to the prophetic mantle of the founder, Isaiah Shembe.
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Peifen, Jiang. "Women and Evangelism in the Chinese Church." Missiology: An International Review 15, no. 3 (July 1987): 365–69. http://dx.doi.org/10.1177/009182968701500308.
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In the new China, Christian women have filled many important roles. Women evangelists have gained a new respect and many women have been ordained as pastors in newly opened churches. Others serve faithfully as elders or deacons in local congregations, and many more act as faithful lay Christian workers in a variety of roles. In addition to having ministries on the local church level, women with unusual gifts of administration have assumed important national leadership roles in Christian, social, and political organizations. Christian women have also been quick to accept many local community responsibilities in hospitals, schools, service organizations, and factories. In all of these positions they are able to bear witness for Christ.
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Stewart, Alice C. "The workplace of the organised church: Theories of leadership and the Christian leader." Culture and Religion 9, no. 3 (November 2008): 301–18. http://dx.doi.org/10.1080/14755610802535645.
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Slater, J. "Exploring the characteristic of prophetic-liminality in ministerial leadership: A necessary ethic for contemporary South Africa." Theologia Viatorum 40, no. 1 (July 25, 2016): 1–24. http://dx.doi.org/10.4102/tv.v40i1.13.
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This article explores the prophetic liminality of Christian leadership as it is practiced against the contextual backdrop of social, ecclesial and ethical upheavals such as secularism, relativism, sexism, corruption, violence, crime, women abuse, xenophobia, disbelief and disillusionment in authority both in church and state. It argues for an up-to-date and leading-edge church-ministerial response to modern-day situations. It proposes liminal and innovative leadership for both church and state. However, the liminal quality is specifically aligned with the prophetic dimension of leadership. A prophet's leadership is here understood as visionary leadership that challenges and directs people beyond the ordinary, and confronts that which is unethical in society. Liminal here implies being and functioning at the cutting-edge of events, trailbracing and by steering away from the conventional approaches. Sadly, because leadership had become enmeshed with the systemic designs of the church, society, economics, culture or tribe, it demands to be interjected with an exceptional characteristic to minister both directly and at the same time indirectly to problematic situations. In the words of Diarmud O’Murchu, for a leader to function liminally s/he needs to be on the doorstep or on the horizon of everything contemporary. For leaders to stay in force and relevant implies living with innovative freedom, with human-divine recklessness and with honest integrity. In turn for liminality to be an effective quality in leadership, it involves being spiritually and morally courageous and particularly attuned to a transcendent capacity. This enables the leader to move with the ever changing circumstances of our times, into different situations and cultures, thus devising and applying different responses that constantly accommodate new possibilities The article carves out a theological and a directional itinerary for ministerial leadership that offers a liminal-prophetic liminal–transcendent challenge to leadership today. Liminal transcendent leadership pleads not to be dictated by ecclesial or social conventions and neither by personal conventions. Liminal leadership is by nature a painful search for an appropriate response to what is new, for that which is different in contemporary scenarios.
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Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women." Missiology: An International Review 15, no. 3 (July 1987): 323–37. http://dx.doi.org/10.1177/009182968701500304.
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Women have unique qualities that allow them to work effectively in Christian ministry among their own people and cross-culturally. Catherine Booth and Mary Slessor are historical models. Today women throughout the world continue to model resourceful ministry roles. Evelyn Quema, an evangelist and church planter in the Philippines, is an example, as are So Yan Pui who, before her recent death, was involved in writing and parachurch work in Hong Kong, and Ayako Miura, a Japanese novelist. For these women, who are often better educated than their peers, opportunities for ministry are plentiful, but there are also outreach opportunities for oppressed women, and they too are serving as models in ministry.
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Harris, Helen, Gaynor Yancey, and Selena Steward. "Congregational Discernment: One Church Case Study." Religions 11, no. 1 (January 6, 2020): 27. http://dx.doi.org/10.3390/rel11010027.
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This case study reflects the congregational practices of members and staff within a congregation in the southwest of the United States which self-identifies as a congregation within the Christian tradition. The congregation has completed processes and procedures that resulted in the congregation self-identifying as a welcoming and affirming congregation to all people. A Master of Social Work intern was embedded for an academic year, as her field internship experience, in the congregation as part of the ministerial staff. The intern examined congregational and denominational processes that included difficult conversations, daily practices, and decisions with specific reference to LGBTQI+ issues as part of a national research study of Christian congregations determining inclusivity in their membership, governance, and leadership functions. The case study included participant-observation by the intern of the lived experiences of church leadership and members as a result of these conversations and decisions specific to the practices of a congregation with membership of approximately 700 people. Findings included a decision for affirmation and inclusion that resulted in the congregation being discharged from the denomination. There was significant impact on the ministry including the loss of membership and finances. Additionally, ministries of inclusion are enhanced as formerly marginalized populations are now central to the congregation.
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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.
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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.
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Kye, Jae-Kwang. "The Study of Church and Christian Engagement with the Korean Society through the Perspectives of Christian Leadership." Theology and Praxis 47 (November 30, 2015): 595–627. http://dx.doi.org/10.14387/jkspth.2015.47.595.
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B.W Patrick, Kimungui, Susan Wandukusi, Patrick Olutwati, John Masinde, Japheth Barasa, Ruth Imbuye, Wanyama Mukubuyi, and David Loeseps Liman. "THE EFFECTS OF CHURCH MINISTRIES AND THEIR INFLUENCES ON CHURCH FOLLOWERS IN KIMIMINI SUB -COUNTY TRANS- NZOIA COUNTY." International Journal of Advanced Research 8, no. 11 (November 30, 2020): 802–10. http://dx.doi.org/10.21474/ijar01/12075.
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The purpose of the study was to investigate the effects of church ministries and their influences on church followers inKiminini sub-county, Trans-Nzoia. The main problem that promoted the researcher to do the study on the topic was that church leadership seemed to be the cause of the challenges facing many church followers..The researcher wished to unearth the origin of many churches and the effects of believers and how they affect the management of many churches .The objectives of the study established the way church leadership pin church followers on sin rather than love, determine the extent to which followers depend on church leadership for growth and development and to establish the teachings that the church followers receive from church leadership. .The study applied the Charismatic Leadership Theory by Max Weber 1924-47 and LMX Theory (1975) and Servant Leadership Theory Robert Greenleaf, 1977 .The researcher exploited the study by descriptive researcher design which provided a mixed research design that led to a triangular design. The descriptive survey design was applied to gather information on the way church followers respond to church leadership..The variables under review were independent ,dependent and intervening variables .The simple random sampling techniques and purposive sampling techniques were utilized .The instruments of questionnaires ,interview schedules and focused group method were used that gave the findings for discussions and interpretations..The data was analyzed descriptively using tables and percentages and presented the summary conclusions, recommendations and gaps for further research where it will be used by other researchers, scholars, church leaders and educationists.
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Sheehan, Antony. "The leadership journey Antony Sheehan." International Journal of Leadership in Public Services 10, no. 1 (February 4, 2014): 52–56. http://dx.doi.org/10.1108/ijlps-10-2013-0026.
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Purpose – The purpose of this paper is to trace the health management career of Antony Sheehan, a former executive in England's National Health Service and now president of the Church Health Center in Memphis, TN, and reveals principles that guide his management priorities. Design/methodology/approach – The approach is reflective, reading-based, and anecdotal. Findings – Three leadership priorities emerge: liberating talent, profound belief in knowledge, and purpose beyond self, all three being mediated by respect. Research limitations/implications – The narrative is not based on clinical research, but specific experience of the author. Practical implications – Readers may find inspiration to examine the principles that guide their own leadership efforts. Originality/value – Based in the author's own experience, the paper does not represent original research.
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Akhilele, Seth. "Power and Decision Making in the Early Church." Scholar Chatter 1, no. 2 (December 14, 2020): 9–20. http://dx.doi.org/10.47036/sc.1.2.9-20.2020.
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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.
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Maddix, Mark A. "Embracing Postcolonialism: The Future of Christian Education." Christian Education Journal: Research on Educational Ministry 15, no. 3 (December 2018): 479–90. http://dx.doi.org/10.1177/0739891318809209.
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The field of Christian education is changing due to globalization and contextualization of society, particularly as it relates to the ethnic demographics of the church. While much of the research and leadership in evangelical theology has historically been dominated by white males from the West, the field of postcolonial theologies and hermeneutics has implications for the church and the future of the field of Christian education. This article provides an overview of postcolonial studies (liberation theologies, feminist theology, and biblical hermeneutics) and how they are changing the scope of theological and biblical studies. Then the article gives focus to the impact of postcolonial studies on the field of Christian education by sketching out a way forward for future studies in Christian education.
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Dahlvig, Jolyn E., and Karen A. Longman. "Influences of an Evangelical Christian Worldview on Women’s Leadership Development." Advances in Developing Human Resources 18, no. 2 (April 11, 2016): 243–59. http://dx.doi.org/10.1177/1523422316641417.
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The Problem A recent Pew Research Center report noted that 70.6% of U.S. American adults self-identify as Christian; 25.4% identify themselves as Protestant Evangelical. Historically, the worldview of evangelicals has reflected what Gallagher described as a “hierarchically ordered universe.” The implications of this worldview on both individuals and organizational cultures add complexities as women navigate the labyrinth of leadership. Such complexities, related to the implied superiority of maleness, call for a review of research related to the leadership experiences of evangelical women, with implications for professional development programs. The Solution Recent research has focused attention on leadership identity development; for women, this process involves addressing “the often fragile process of coming to see oneself, and to be seen by others, as a leader.” Understanding the worldview of evangelicals can be important if the aspirations and abilities of high-potential women are to be fully tapped. Based on previous grounded theory research as reported by Dahlvig and Longman, this article provides a review of the relevant literature, including a model and conceptual framework for leadership development that recognizes the influence of an evangelical worldview on organizational culture and women’s leadership aspirations and experiences of women. The Stakeholders As a multidisciplinary field, Human Resource Development benefits from exploring emerging leadership development theories, especially theories that take into consideration context, culture, and worldview. This research can be instructive to HRD professionals and others who may benefit from understanding how worldview shapes individuals’ lived experiences.
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Samarenna, Desti. "Studi tentang Kepemimpinan dalam Perjanjian Lama." JURNAL TEOLOGI GRACIA DEO 2, no. 2 (January 28, 2020): 109–18. http://dx.doi.org/10.46929/graciadeo.v2i2.44.
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Research aims to explain leadership in the Old Testament to find out ideally and pragmatically spiritual leadership has essential philosophical principles and in the pragmatic level the leadership is manifested in the light of philosophical principles with a theological ethical nuance. This attitude needs to be emphasized by noting that a Christian leader is an individual who has been redeemed by God, by whom he must be sure that he is called by God to assume the responsibility given. In writing this scientific paper, the writer uses the research method namely: The author obtains data through library research that is the writing books and lecture dictates. Based on the entire discussion, the following conclusions can be drawn: First, the Leader gives influence. This means that a church or organization without a leader will not produce an order of values and good results. Second, the leadership model. This means that there are several leadership models that can be applied in church leadership and leadership in non-Christian institutions.
Abstrak
Penelitian bertujuan untuk menjelaskan kepemimpinan dalam Perjanjian Lama untuk mengetahui secara idealis maupun pragmatis kepemimpinan rohani itu memiliki prinsip-prinsip filosofis yang esensial dan dalam tataran pragmatis kepemimpinan itu diwujudkan dalam terang prinsip-prinsip filosofis yang bernuansa etis teologis. Sikap ini perlu dipertegas dengan memperhatikan bahwa seorang pemimpin Kristen adalah seorang individu yang telah ditebus Allah, yang olehnya ia harus yakin bahwa ia terpanggil Allah untuk memangku tanggung jawab yang diberikan. Dalam penulisan karya ilmiah ini, penulis menggunakan metode penelitian yaitu: Penulis memperoleh data melalui penelitian kepustakaan yaitu buku-buku penulisan serta diktat-diktat perkuliahan. Berdasarkan seluruh pembahasan maka dapat ditarik kesimpulan sebagai berikut: Pertama, Pemimpin itumemberikan pengaruh. Artinya gereja atau organisasi tanpa pemimpin tidak akan menghasilkan tatanan nilai dan hasil yang baik. Kedua, model kepemimpinan. Artinya ada beberapa model kepemimpinan yang bisa diterapkan dalam kepemimpinan gereja dan kepemimpinan pada lembaga-lembaga non-Kristen.
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Prasetyo, Widi. "Rekrutmen Pelayan Yang Ideal Menurut Kisah Para Rasul 6:3." Journal Kerusso 1, no. 1 (March 16, 2016): 57–64. http://dx.doi.org/10.33856/kerusso.v1i1.47.
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This article discusses the recruitmen servant of God in the church to see the background of the election of the seven deacon were chosen from Acts 6:3 with focus on the requirement: 1. Famous either; 2. Full of the spirit; 3. Full of wisdom. And do not overlook about Biblical selection procedures. And considering the impact of recruitment for evangelism and church growth.Keywords: transition time,leadership, Christian institution.
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, no. 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.
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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects of the identity and contrasting types of so-called migrant churches are explored in this paper which was first presented to the migrant study group at the Landelijke Diensten Centrum (National Service Centre) of the Protestantse Kerken in Nederland (Protestant Churches in the Netherlands) in Utrecht on November 15, 2004. Some examples have been cited from the city of Rotterdam and questions raised in order to how to recognize and receive their spiritual gift in the Netherlands.
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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 (July 28, 2020): 83–97. http://dx.doi.org/10.38189/jan.v1i1.45.
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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
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이은성. "The Application of Transformational Leadership among Christian Educators in the Church: Focusing on Follower’s Satisfaction." Journal of Christian Education in Korea ll, no. 31 (September 2012): 57–75. http://dx.doi.org/10.17968/jcek.2012..31.004.
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Octavianus, Jonathan. "Transisi Kepemimpinan Dalam Alkitab." Journal Kerusso 1, no. 1 (March 15, 2016): 16–38. http://dx.doi.org/10.33856/kerusso.v1i1.44.
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As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.
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MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (March 2011): 63–83. http://dx.doi.org/10.1017/s0021853711000090.
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ABSTRACTIn 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d'Ivoire, with over 4,400 members.
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Cheong, Weng Kit. "The Attenuation of Female Empowerment among Three Pentecostal-Charismatic Chinese Churches in Malaysia and Singapore." Pneuma 41, no. 3-4 (December 9, 2019): 477–99. http://dx.doi.org/10.1163/15700747-04103001.
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Abstract Among all branches of Christianity, female empowerment has been valorized in Pentecostalism. However, questions remain regarding the extent of empowerment in its egalitarian ethos. This article examines some historical and sociological aspects of pentecostal-charismatic female power and leadership among three Chinese majority churches in Malaysia and Singapore. It does so by a participant-observation methodology of these churches and in-depth interviews of church and lay leaders to enquire into the degree in which women are (dis)empowered for ministry. It concludes that specific practices and traits of Pentecostalism such as the charismata, prayer and worship, and church female leadership are configured in response to contextual sociocultural influences to produce a Christian/pentecostal woman that is both modern yet distinctly Chinese but attenuated within a Confucian family logic.
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TEACĂ, Mihail, and Sebastian CHIRIMBU. "RE-THINKING THE MODERN LEADERSHIP IN THE ROMANIAN ORTHODOX CHURCH IN THE CONTEXT OF ROMANIA’S EUROPEAN MEMBERSHIP." Annals of "Spiru Haret". Economic Series 14, no. 3 (September 30, 2014): 63. http://dx.doi.org/10.26458/1437.
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The article highlights the issue of leadership within the Romanian Orthodox Church, as it is going through a period of redefinition of its values. Connections between organizational culture, management culture and leadership in modern organizations highlight the manner in which leadership is exercised in the context of knowledge of the organization's foundation.
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Hage, Joe, and Barry Z. Posner. "Religion, religiosity, and leadership practices." Leadership & Organization Development Journal 36, no. 4 (June 1, 2015): 396–412. http://dx.doi.org/10.1108/lodj-07-2013-0096.
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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.
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Joo, Baek-Kyoo (Brian), Sangwon Byun, Soebin Jang, and Insuk Lee. "Servant leadership, commitment, and participatory behaviors in Korean Catholic church." Journal of Management, Spirituality & Religion 15, no. 4 (June 14, 2018): 325–48. http://dx.doi.org/10.1080/14766086.2018.1479654.
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Whitley, Tony. "The Power of Language in Defining and Developing Teams." Christian Education Journal: Research on Educational Ministry 15, no. 1 (April 2018): 21–31. http://dx.doi.org/10.1177/0739891318760022.
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Christian leadership resources focus on the alignment of individual efforts toward shared goals, attempting to capitalize on the proven benefits of “team” performance. Research in social psychology highlights the emotional impact of language in the crafting of mission and vision statements, which could lead to the success or failure of alignment efforts. This article assimilates research from social psychologists with existing team and organizational theory and distills the principles into usable material for church leadership. The review and assimilation of new data validate the known values of “team,” while offering insight into the development of goals and the crafting of vision and mission statements.
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Randa, Fransiskus. "Transformation of Accountability Values in Local Cultures: An Acculturative Ethnography Study on Catholic Churches in Tana Toraja." GATR Accounting and Finance Review 3, no. 2 (June 28, 2018): 62–69. http://dx.doi.org/10.35609/afr.2018.3.2(1).
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Objective - This research aims to transform local values of accountability to religious organizations. Methodology/Technique - The research uses a deconstruction approach with acculturative critical ethnography. The research was conducted at the Catholic Church in Tana Toraja, South of Sulawesi Indonesia, using a in depth interview, observation, and artefact interpretation to determine accountability values. Findings - The results show identify three main dimensions of accountability; spiritual, leadership and finance. These dimensions are aligned with accountability in tongkonan values. A transformation is done by considering the Church as Christ's tongkonan and the spiritual accountability dimension binds all family members when participating in Church rituals. With respect to the leadership dimension, the leadership value of Panglaa Tondok encourage all Church members to be loyal to their leader and creates a concept of collegial collective leadership. Novelty - With respect to the financial dimension, the value of "kombongan" indicates that financial resources must be formulated together in a community of stakeholders. The transformation results of this research can be used to increase the accountability of church organizations and encourage the adoption of local cultural practices in the management of church organizations. Type of Paper: Empirical Keywords: Accountability; Acculturate; Reconstruction; Church and Tongkonan; Tana Toraja. JEL Classification: M4, M41
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Chow, Alexander, and Jonas Kurlberg. "Two or Three Gathered Online: Asian and European Responses to COVID-19 and the Digital Church." Studies in World Christianity 26, no. 3 (November 2020): 298–318. http://dx.doi.org/10.3366/swc.2020.0311.
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In the midst of the COVID-19 pandemic, there has been a rapid increase in the use of digital technology by Christian communities worldwide. This paper offers a cross-continental analysis of how churches in Asia (Hong Kong and Singapore) and Europe (the United Kingdom and Sweden) understand and choose to implement (or resist) online services or Mass. Undoubtedly, there are practical reasons behind differences which can be observed, such as the technological readiness found amongst church leadership and laity, and past experiences of public health crises, such as the 2002–2004 SARS outbreak. However, accompanying these developments are debates around the theological implications of digitising church ministries, and the general concern that the digital church is somehow not ‘church’ or, even, not ‘Christian’. Different contextual perspectives help us to understand that the digital church offers a new dimension of the church embodied and, therefore, one that has the potential to live out the missio Dei within and beyond the COVID-19 pandemic.
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White, Chris. "Appropriating Christian History in Fujian: Red Tourism Meets the Cross." Studies in World Christianity 23, no. 1 (April 2017): 35–50. http://dx.doi.org/10.3366/swc.2017.0168.
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In the early years of China's Civil War, the Communist army and leadership sought refuge from Nationalist troops in the remote western district of Fujian Province known as Tingzhou. Here, for over three years, the leaders of the fledgling Communist Party, including Mao Zedong and Zhou Enlai, occupied the city's Christian hospital and church. Because of the importance of this period in CCP historical lore, these buildings today are national-level protected sites and promoted in ‘red tourism’ junkets that visit sites central to the revolution. Despite its close connection to CCP history, the church building in the county town today is a functioning religious site – the only registered church in the county town – and this has created an interesting dynamic for both the local state and church as both sides hope to capitalise on the historic significance of the Christian property. This article, in providing a brief background on the Tingzhou Church, suggests that this case reflects a new willingness in China to acknowledge and promote Christian history. Furthermore, the article argues that churches are becoming increasingly adept at realising the value the state sees in their heritage and use this in their negotiations with governing authorities.
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Dani, Iwan Setiawan. "Kepemimpinan yang Mampu Mewujudkan Visi menjadi Realitas: Studi Kasus Tim Musik GKI Gejayan Yogyakarta." JURNAL TATA KELOLA SENI 5, no. 1 (August 5, 2019): 1–18. http://dx.doi.org/10.24821/jtks.v5i1.3141.
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Abstrak Topik “kepemimpinan” adalah topik riset fenomena sosial yang paling komprehensif karena kepemimpinan dianggap sebagai faktor penentu keberhasilan organisasi apapun, baik organisasi profit maupun nonprofit. Fenomena sosial yang menjadi objek penelitian ini adalah sebuah organisasi nonprofit/keagamaan: Gereja Kristen Indonesia (GKI) Gejayan Yogyakarta. Gereja yang berdiri tahun 2000 dengan jumlah jemaat awal hanya 200 orang, telah berkembang menjadi gereja yang dihadiri 6.000 orang jemaat tiap minggunya dan mengadakan 10 kali ibadah minggu dari yang semula hanya 2 kali saja. Setiap minggu tidak kurang dari 300 orang volunteer/sukarelawan terlibat dalam pelayanan ibadah. Tujuan penelitian adalah untuk mengetahui model kepemimpinan di GKI Gejayan yang dihasilkan untuk mewujudkan visinya. Metode penelitian yang digunakan adalah kualitatif deskriptif. Data diperoleh dari wawancara mendalam dengan 9 narasumber yang terlibat langsung. Temuan penelitian ini adalah: model kepemimpinan di GKI Gejayan adalah model kepemimpinan yang hadir (attending leadership). Temuan lainnya adalah motivasi para aktivis terdiri dari Spiritual Motivation dan Extrinsic Motivation. Abstract The topic of "leadership" is the most comprehensive topic of research on social phenomena because leadership is seen as a determining factor for the success of any organization, both profit and non-profit organizations. The social phenomenon which become the object of this research is a non-profit/religious organization: the Indonesian Christian Church (GKI) Gejayan Yogyakarta. The church, which was founded in 2000 with an initial number of congregations of only 200 people, has developed into a church that is attended by 6.000 congregations each week and holds 10 times the worship of the original week only two times. Every week no less than 300 volunteers are involved in worship services. The aim of the study was to find out the leadership model of GKI Gejayan which resulted in realizing its vision. The research method used is descriptive qualitative. Data were obtained from indepth interviews with 9 resource persons who were directly involved. The findings of this study are: the leadership model at GKI Gejayan is an Attending Leadership model. Another finding is the motivation of activists consisting of Spiritual Motivation and Extrinsic Motivation.
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Tari, Ezra, Ermin Alperiana Mosooli, and Elsye Evasolina Tulaka. "Kepemimpinan Kristen Berdasarkan 1 Timotius 3:1-7." JURNAL TERUNA BHAKTI 2, no. 1 (August 25, 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.