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Relevant bibliographies by topics / Leadership Christian leadership Big churches

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Academic literature on the topic 'Leadership Christian leadership Big churches'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Leadership Christian leadership Big churches"

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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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김태수. "Agape Leadership: A Christian Leadership for overcoming the Leadership Crisis of Korean Churches." Journal of Counseling and Gospel 24, no. 2 (November 2016): 115–44. http://dx.doi.org/10.17841/jocag.2016.24.2.115.

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Hibbert, Richard, and Evelyn Hibbert. "Defining culturally appropriate leadership." Missiology: An International Review 47, no. 3 (July 2019): 240–51. http://dx.doi.org/10.1177/0091829619858595.

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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.

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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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Synii, Valentyn. "DEVELOPMENT OF COLLECTIVE LEADERSHIP IN THEOLOGICAL EDUCATION IN POST-SOVIET PROTESTANTISM." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 81–92. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-8.

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The emergence of Baptist seminaries in Ukraine was influenced by Western churches or missions and in some cases by the Ukrainian diaspora, which had lived outside Ukraine for a long time. The decisive influence was exerted by representatives of churches, educational institutions and Christian universities in the United States. Seminaries went through a number of stages of their own development, during which the forms of collective leadership changed. The first stage is the emergence of seminaries and the harmonization of seminars to unified standards. In the first stage, immediately after the seminary was established, they had very friendly relations with local churches, the programs were very flexible and responded to the needs of the churches. Church leaders saw these initiatives as part of church ministry. The second stage is the extensive development of seminaries, by which the author means the involvement of additional resources in the work of seminaries and the growth of seminaries, associated with the number of students, and for some seminaries - the opening of branches or field programs. This type of growth was also due to the fact that seminaries began to become more independent of national churches, and partnerships with Western organizations became more formalized, which was most often seen in the participation of Western partners in the board of trustees. The third period is a reassessment of the work of seminaries. The beginning of this period is largely related to the global economic crisis of 2007-2008, and its result was the resumption of dialogue between seminaries and churches. The fourth period - institutional changes - is associated with the reaction of the Ukrainian state to the Bologna process and the adoption of the new Law of Ukraine "On Higher Education". The process of preparation for state accreditation and formation of a culture of openness in the national educational environment has begun.

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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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Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964." Church History 59, no. 1 (March 1990): 51–64. http://dx.doi.org/10.2307/3169085.

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In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.

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Akinloye, Idowu A. "Legal Issues Involving Succession Disputes among South African Churches: Some Lessons." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 160–90. http://dx.doi.org/10.1017/s0956618x21000041.

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South African Christian churches have been widely recognised as major civil institutions that play a role in the provision of social services to complement the state effort. But the concern is there has been an increase in the number of disputes involving leadership succession in these churches that have had to be adjudicated by the civil courts in the last decade. These disputes impact on the governance, growth, reputation and sustainability of churches. The South African Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities (CRL Rights Commission) identifies weak or lack of effective succession planning in the governing policies of churches as the major cause of these disputes. Against this backdrop, this article analyses some specific cases to explore how church policies influence succession disputes in South African churches. It further explores how the courts engage and interpret the governance policies of churches in the resolution of these disputes. The article reveals that the findings of the CRL Rights Commission are justified. It observes that, among other issues, some churches lack effective and workable succession planning in their governing policies. The policies on leadership succession of these churches are poorly drafted, thereby creating significant lacunae and vacuums leading to conflicts. The article concludes by identifying some lessons that churches can learn from the judicial approach in the resolution of disputes in order to enhance the quality of church policies, thereby reducing their exposure to succession disputes.

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Sukamto, Amos, Nina Herlina, Kunto Sofianto, and Yusak Soleiman. "Impacts of the Religious Policies Enacted from 1965 to 1980 on Christianity in Indonesia." Mission Studies 36, no. 2 (July 10, 2019): 191–218. http://dx.doi.org/10.1163/15733831-12341649.

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Abstract Between 1965 and 1980, the Indonesian government issued three religious policies. These had both positive and negative impacts on Christianity in Indonesia. As a positive impact, the Indonesian Council of Churches (DGI) and the Supreme Council of Indonesian Bishops (MAWI) were motivated to work together in lobbying the government. The policies also boosted the growth of local leadership in Catholic churches. However, the policies also brought a negative impact in that it became difficult for churches to obtain an IMB (Building Permit). In mid-eighties, Christianity could still perform religious services in churches without any disturbances, but after the 1990s, churches with no Building Permit were banned by some radical Islamic organizations. Preaching the gospel was considered violation of the law and a Christian could be sent to prison for performing this activity.

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Dissertations / Theses on the topic "Leadership Christian leadership Big churches"

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McCormick, Michael J. "A leadership strategy for pastors in larger churches." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Cho, Sung Kun. "Evaluating pastoral leadership in mega-size churches in Korea /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1296086891&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2006.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 193-198).

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Van, Deventer Gerhardus Johannes. "Leierskap in makrogemeentes : perspektiewe op kontemporêre ontwikkelings /." Link to the online version, 2006. http://hdl.handle.net/10019.1/1106.

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Siefers, Gary G. "Toward a church-based leadership development model for large church children's ministry staff developing, implementing and evaluating an on-the-job leadership training program for children's ministry staff at Stonebriar Community Church, Frisco, Texas /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1236.

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Tarantino, Owen L. "Motivating staff to mission an analysis of church staff team leadership /." Theological Research Exchange Network (TREN), 2009.

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Goold, Stephen Paul. "The senior pastor's role in implementing paradigm change within the declining megachurch a case study, 1995 /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Van, Deventer Gerhardus Johannes. "Leierskap in makrogemeentes : perspektiewe op kontemporêre ontwikkelings." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/1106.

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Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2005.
This statement is not only the theoretical outcome of this study, but also the experience of the practical ministry of the researcher. Since the first senior pastor in the Dutch Reformed Church was appointed five years ago (in 2000), many other macro congregations followed suit. However, there was no frame of reference, theological foundation or church tradition which could provide guidelines for these newly appointed leaders. That coincided – initiated by the new political dispensation since 1994 – with huge transformation on the political, economic, social and religious scene in South Africa. That gave input to the research problem that traditional forms of leadership was insufficient in the contemporary situation of macro congregations in South Africa, and to the researcher’s hypothesis that transformation needs current and contemporary developments in leadership. In the hermeneutical process the researcher first of all listened to congregational practice and context via semi-structured interviews with five senior pastors of Dutch Reformed Churches. The outcome was that a vast amount of information regarding transformation in the communities, ministry models, leadership requirements and forms of leadership were accumulated. Although there were obvious differences, there was also a correspondence about transformation in the context, ministry- and leadership-models. The appointment of senior pastors was part of a total transformation process. This lead to an investigation of transformation in the macro context. A massive wave (tsunami) of transformation of timeframes, thinking systems, paradigms and shifts from christendom to post-christendom, modernism to post-modernism, towards globalization and information technology, and major shifts in the South African and the Dutch Reformed Church contexts (through the lenses of census 2001 and Kerkspieël 2004), were detected. The hermeneutical circle took the research to the investigation of transformation in Scriptural contexts. Many examples of transformation in the context, ministry models and leadership models were found. From Scripture it would appear that God led believing communities to react in every contemporary situation with new ministry models through the charismata, ministries and leadership functions for that situation. The study of 1 Timothy not only showed transformation in the context of the community and congregation, but especially how a new symbolic world was created through the use of the metaphor of the “household of God” so that the ministry model and leadership model were reinterpreted to suit their current situation. The researcher came to the conclusion that the appointment of senior pastors or congregational leaders in the Dutch Reformed Church was a current and contemporary answer to the demands of a time of transformation. Ultimately leadership is a contextual hermeneutical function.

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Chuang, David. "On spiritual leadership of Chinese churches." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Merry, Raymond William. "Principles for successful leadership in Thai churches." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Dykstra, Wayne. "Leadership development in the Christian Churches and Churches of Christ in northeast Nebraska." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Books on the topic "Leadership Christian leadership Big churches"

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Nees, Thomas G. Best practices of growing churches: Profiles and conversations with ministry leaders. Kansas City, Mo: Beacon Hill Press of Kansas City, 2010.

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Nees, Thomas G. Best practices of growing churches: Profiles and conversations with ministry leaders. Kansas City, Mo: Beacon Hill Press of Kansas City, 2010.

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Nees, Thomas G. Best practices of growing churches: Profiles and conversations with ministry leaders. Kansas City, Mo: Beacon Hill Press of Kansas City, 2007.

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Rendle, Gilbert R. When Moses meets Aaron: Staffing and supervision in large congregations. Herndon, Va: Alban Institute, 2007.

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1961-, Travis Dave, ed. Beyond megachurch myths: What we can learn from America's largest churches. San Francisco, CA: Jossey-Bass, 2007.

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Barna, George. The habits of highly effective churches. Ventura, Calif: Issachar Resources, 1998.

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Seeds for the future: Growing organic leaders for living churches. St. Louis, Mo: Lake Hickory Resources, 2005.

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Rees, Erik. Tilt: Small shifts in leadership that make a big difference. Nashville, TN: Abingdon Press, 2010.

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Jeff, Jernigan, ed. Tilt: Small shifts in leadership that make a big difference. Nashville: Abingdon Press, 2010.

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Rees, Erik. Tilt: Small shifts in leadership that make a big difference. Nashville, TN: Abingdon Press, 2010.

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Book chapters on the topic "Leadership Christian leadership Big churches"

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Korte, Anne-Marie. "The Affirmation of Women’s Religious Leadership:." In The Transformation of the Christian Churches in Western Europe (1945-2000) / La transformation des églises chrétiennes en Europe occidentale, 194–206. Leuven University Press, 2010. http://dx.doi.org/10.2307/j.ctt9qf087.13.

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Robinson, Kerry A. "Cultivating Faith in Young Adults." In Empty Churches, 303–19. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529317.003.0012.

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Current data on trends toward agnosticism, atheism, and religious disaffiliation is compelling and deeply challenging for religious leaders who want to be effective in transmitting faith to succeeding generations and cultivating mature, adult faith in their churches’ members. However, where there is present the desire for meaning, belonging, forgiveness, self- and communal improvement, joy, consolation, or a deeper understanding of life’s big questions, there is a need for religious leadership and pastoral care. There are eight principal insights that can help redress the trend of young adults to eschew religion altogether or to drift and disaffiliate from their religious upbringing. Among the core components that the most effective religious leaders are mindful of are early, personal invitation; leadership formation and training; allowing for mentors; creating a welcoming atmosphere; attending to cognitive expectations; attending to affective expectations; striving for excellence in liturgical, sacramental, communal, and programmatic life; and recognizing the role of parents and family members.

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Taylor, Joan E., and Ilaria L. E. Ramelli. "Introduction." In Patterns of Women's Leadership in Early Christianity, 1–10. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0001.

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This authoritative volume brings together the latest thinking on women’s leadership in early Christianity. Featuring contributions from key thinkers in the fields of Christian history, the volume considers the evidence for ways in which women exercised leadership in churches from the first to the ninth centuries CE. This rich and diverse collection breaks new ground in the study of women in early Christianity. This is not about working with one method, based on one type of feminist theory, but overall there is nevertheless a feminist or egalitarian agenda in considering the full equality of women with men in religious spheres a positive goal, with the assumption that this full equality has yet to be attained. The chapters revisit both older studies and offer new and unpublished research, exploring the many ways in which ancient Christian women’s leadership could function.

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Slominski, Kristy L. "Church, Sex, and “Judeo-Christian” Family Life Education." In Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.

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Kling, David W. "The East African Revival (1930–2000)." In A History of Christian Conversion, 605–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0023.

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The focus of this chapter is on the East African Revival, one of the most powerful and enduring African conversionary movements of the twentieth century. From the mid-1940s through the late 1970s, the revival expanded well beyond East Africa as teams of missionaries and African leaders carried the message to an international audience, from Brazil to the Far East. The revival represented a recovery of the indigenous structure of the Church. As the revival spread under African impetus and leadership, it creatively melded with African tradition. Under lay, independent initiative within the mission churches, the Balokole (“saved ones”) formed communities of prayer and fellowship that emphasized repentance, public confession, testimony, and restitution. The revival broke down tribal and political barriers and provided new opportunities for women. The chapter concludes with a discussion of the revival in relation to the 1994 genocide in Rwanda.

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Bean, Lydia. "Practicing Civility in Two Canadian Congregations." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0009.

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This chapter contrasts the role of opinion leaders in the two Canadian churches. As in both American churches, Canadian lay leaders were expected to model orthodox positions on theology and moral issues, as part of their leadership role. But, unlike in the American churches, this moral conformity was combined with an acceptance of political diversity within the church. Both Canadian churches contained networks of conservative Christian activists who wished to mobilize the congregation around abortion and homosexuality. But politically conservative activists were unable to set the tone for the church's public life, since other prominent members held other political views. As a result, less politically engaged members did not receive clear cues about partisanship from the opinion leaders around them.

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Stanley, Brian. "A Noise of War in the Camp." In Christianity in the Twentieth Century, 266–88. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0013.

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This chapter discusses the ramifications for Christian belief and practice of the application of human rights ideology to questions of gender and sexuality. It was only in the course of the twentieth century that rights ideology crossed the gender divide, giving rise to the women's suffrage movement and the substantial erosion of previously unquestioned assumptions about the God-given roles and hierarchical relationship of the sexes. From the second decade of the century in North America and Europe, inherited Christian convictions about the theological and ethical legitimacy of restricting ordained leadership in the churches to men began to be questioned. In Protestant and Anglican churches, these convictions were slowly and unevenly abandoned as the century proceeded. The chapter then considers the shifts in popular attitudes to sexual ethics. By the final decade of the century, some of the global denominational forums had become the arena for heated debate between conservatives and liberals. Churches or individuals could be “liberal” on an issue such as the ordination of women and “conservative” on homosexuality.

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Siecienski, A. Edward. "8. “One, holy, catholic, and apostolic Church”." In Orthodox Christianity: A Very Short Introduction, 69–79. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0008.

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Since its beginning, Christianity has affirmed that believing in Christ necessarily meant belonging to a community of believers. For the Orthodox, the church is the assembly gathered together by Christ himself in order to be his ongoing presence in the world. ‘One, holy, Catholic, and Apostolic church’ describes how the model of collective leadership and decision-taking shown by the apostles became the norm for the Orthodox and explains the importance in Orthodoxy of the synodal principle. It also outlines the structure of the Orthodox church—fifteen self-governing churches, each ruled by a patriarch or metropolitan bishop—and describes its relations with other Christian groups, including the Roman Catholic church.

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Cline, David P. "So That None Shall Be Afraid." In From Reconciliation to Revolution. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630434.003.0001.

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This chapter covers the pilot project summer of the Student Interracial Ministry and the seven students (three white males, one white female, and three black males) who worked in the south during the summer of 1960. Of particular note is Jane Stembridge’s work with Ella Baker to start up the first office for SNCC in Atlanta, Georgia. This chapter also covers the creation of the founding charter for the organization and the establishment of SIM as an official civil rights group during the academic year 1960-1961, supported by the National Council of Churches and the Interseminary Movement and endorsed by Martin Luther King, Jr., and the Southern Christian Leadership Council.

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Case, Sarah H. "Respectability and Reform." In Leaders of Their Race. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041235.003.0005.

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This chapter focuses on the relationship of Spelman women to their education as students and alumnae between the 1880s and the 1920s. The African American women who attended Spelman Seminary incorporated the message of the seminary with values they learned from their families, churches, and community to fashion their own definition of respectable Christian womanhood. Although accepting the school’s message of moral improvement, alumnae perceived it as a means to attain leadership and an opportunity to work for individual and social uplift. Spelman alumnae viewed their cultivation of personal respectability, their work as homemakers and professionals, and their church and club organizations as their responsibility as educated women and as part of their quest for social and racial justice.

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