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Journal articles on the topic 'Leadership Christian leadership'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

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

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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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2

Parsons, Stephen. "Narcissism and Christian Leadership." Modern Believing 54, no. 3 (2013): 240–48. http://dx.doi.org/10.3828/mb.54.3.240.

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Tkaczynski, Aaron, and Denni Arli. "Religious tourism and spiritual leadership development: Christian leadership conferences." Journal of Hospitality and Tourism Management 35 (June 2018): 75–84. http://dx.doi.org/10.1016/j.jhtm.2018.03.004.

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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 (2016): 115–44. http://dx.doi.org/10.17841/jocag.2016.24.2.115.

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5

White, Ernest. "The Crisis in Christian Leadership." Review & Expositor 83, no. 4 (1986): 545–57. http://dx.doi.org/10.1177/003463738608300404.

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Hall Lewis, Heather. "Leadership in Christian Higher Education." International Journal of Christianity & Education 19, no. 3 (2015): 279–80. http://dx.doi.org/10.1177/2056997115578790.

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Shee, Soon-Chiew, Chang-Ho C. Ji, and Ed Boyatt. "Religiosity in Christian Educational Leadership." Journal of Research on Christian Education 11, no. 1 (2002): 59–86. http://dx.doi.org/10.1080/10656210209484932.

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Thomas, Mathew Santhosh. "Leadership in Pandemics." Christian Journal for Global Health 7, no. 1 (2020): 2–6. http://dx.doi.org/10.15566/cjgh.v7i1.381.

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The former Executive Director or Emmanuel Hospital Association and current Training Coordinator and Regional Secretary (South Asia), International Christian Medical and Dental Association gives 12 leadership resposes to consider during this COVID-19 pandemic

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Lumban Gaol, Nasib Tua, and Andrianus Nababan. "Kepemimpinan Guru Pendidikan Agama Kristen." Kelola: Jurnal Manajemen Pendidikan 6, no. 1 (2019): 89–96. http://dx.doi.org/10.24246/j.jk.2019.v6.i1.p89-96.

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Christian religious teacher leadership contributes to improving the learning process quality in school and national education contexts. Ironically, Christian religious teachers are still lacking knowledge in leadership, and not applying adequate leadership in the learning process. Thus, this paper was aimed to describe some characteristics of Christian religious teacher leadership that should be implemented. Based on the result of reviewing, these were found some of Christian religious teacher leadership characteristics: (1) serving students with the heart; (2) acting fair according to the truth of God's word; (3) having optimistic to educate; (4) able to manage time well; (5) loving students; (6) making decision objectively and firmly. In an effort to develop the Christian religious teacher leadership, further research and studies are needed to conduct in order to build the Christian religious teacher leadership concept.

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Thomas, Matt. "The indispensable mark of Christian leadership: implications from Christ’s methods of leadership development in Mark’s gospel." Perichoresis 16, no. 3 (2018): 107–17. http://dx.doi.org/10.2478/perc-2018-0019.

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Abstract What is successful Christian leadership? How should leadership be developed within a Christian context? This article encourages Christian leaders to seek to identify with Jesus’ mission and paradigm in developing leaders by examining the Scriptural passage in Mark 3:13-19. Jesus’ example in leadership development was based on succession of leadership primarily accomplished through personally shaping his disciples in close, mentoring relationships. This article, in particularly examines Jesus’ practice of having his disciples near him in order that they might best accomplish the task he had purposed for them. Currently, this pattern of leadership development has been given diverse definitions from servant-based leadership to transformational leadership, but to Jesus, developing leaders was best accomplished through simple mentoring. Jesus’ desired goals for his disciples were realized through an intentional nearness to the lives of the twelve. For Christian leadership to be healthy, its success depends on close relationships being developed between the mentor and the mentee. The indispensable mark of Christian leadership is the combined effort of action and agenda while purposing to influence others

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Gott, Trisha, and Christy Moran Craft. "Conceptualizations of Leadership and Leadership Development Within Evangelical Christian Campus Ministries." New Directions for Student Leadership 2020, no. 166 (2020): 61–81. http://dx.doi.org/10.1002/yd.20383.

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Telaumbanua, Arozatulo. "Profil Guru Pendidikan Agama Kristen sebagai Pemimpin yang Melayai." JURNAL TERUNA BHAKTI 3, no. 1 (2020): 48. http://dx.doi.org/10.47131/jtb.v3i1.54.

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The task of Christian religion teachers is not just teaching but also leaders of their students. The task of the Christian religion teacher is complex so as to enable his leadership to focus more on the concept of service that brings students more disciplined and quality. The Christian teacher as a leader who serves is to give his time, energy, thoughts, and life as an educator. Qualified Christian religion teachers are able to lead their students with exemplary leadership and love. Serving leadership, Christian religious teachers attach great importance to teaching that leads students to better understand the meaning of their lives as Christians. The concept of Christian religious teacher leadership is intended to focus more on the leadership of student characters. Character leadership is the goal of Christian religious education to produce great leaders and characters like the Lord Jesus Christ. In this study, the authors use library research methods, namely books and literature as a source of data.   Abstrak Tugas guru agama Kristen tidak hanya sekadar mengajar tetapi juga pemimpin bagi muridnya. Tugas guru agama Kristen adalah kompleks sehingga memungkinkan kepemimpinannya lebih fokus pada konsep pelayanan yang membawa muridnya lebih disiplin dan berkualitas. Guru agama Kristen sebagai pemimpin yang melayani adalah memberikan waktu, tenaga, pikiran dan kehidupannya sebagai pendidik. Guru agama Kristen yang berkualitas mampu memimpin muridnya dengan kepemimpinan teladan dan kasih. Kepemimpinan yang melayani, guru agama Kristen mementingkan pengajaran yang membawa murid lebih memahami makna hidupnya sebagai orang Kristen. Konsep kepemimpinan guru agama Kristen yang dimaksudkan lebih fokus pada kepemimpinan karakter murid. Kepemimpinan karakter merupakan tujuan pendidikan agama Kristen untuk menghasilkan pemimpin yang hebat dan berkarakter seperti Tuhan Yesus Kristus. Di dalam penelitian ini penulis menggunakan metode penelitian pustaka, yakni buku dan literatur sebagai sumber data.

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Syniy, Valentyn. "TYPOLOGICAL ANALYSIS OF CHRISTIAN LEADERSHIP MODELS." European philosophical and historical discourse 6, no. 2 (2020): 67–72. http://dx.doi.org/10.46340/ephd.2020.6.2.9.

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Delbecq, André L. "Christian spirituality and contemporary business leadership." Journal of Organizational Change Management 12, no. 4 (1999): 345–54. http://dx.doi.org/10.1108/09534819910282180.

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15

Nass, Elmar. "A Christian Theory of Leadership Ethics." Catholic Social Science Review 20 (2015): 3–19. http://dx.doi.org/10.5840/cssr2014201.

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Randolph, Richard O. "Christian Prophetic Leadership for the Environment." Review & Expositor 108, no. 1 (2011): 73–87. http://dx.doi.org/10.1177/003463731110800108.

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Adiprasetya, Joas. "Pastor as friend: Reinterpreting Christian leadership." Dialog 57, no. 1 (2018): 47–52. http://dx.doi.org/10.1111/dial.12377.

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Panggabean, Justice Zeni Zari. "SUKSESI KEPEMIMPINAN DALAM PERSPEKTIF PENDIDIKAN KRISTEN." Jurnal Christian Humaniora 3, no. 2 (2020): 121–31. http://dx.doi.org/10.46965/jch.v3i2.127.

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Abstract: A leadership succession is a leadership change buid the next generation. A successful leader is gained through serving, not power or authority. The objectives are to elaborate theoretical study on leadership succession, explain the implication of Christian education on leadership succession, and explain Christian perspective regarding leadership succession. The result shows that leadership succession requires balance between character and strategy. Christian education becomes norm and standard for leaders in thought, words, and deed. The conclusion is that from Christian perspective, leadership succession is created from the real leadership character in truth and kindness and it affects the quality, competitive excellence and integrity. BAHASA INDONESIA ABSTRACT: Suksesi kepemimpinan adalah suatu peralihan membangun generasi berikutnya. Seorang pemimpin yang berhasil (suksesi kepemimpinan) diawali dari tugas pelayanan bukan sebagai penguasa atau pejabat. Dalam karya ilmiah ini memiliki tujuan penulisan yaitu : pertama, menguraikan tentang kajian teoritis suksesi kepemimpinan. Kedua, memaparkan implikasi pendidikan Kristen terhadap suksesi kepemimpinan. Ketiga, memaparkan perspektif pendidikan Kristen dalam suksesi kepemimpinan. Pada penelitian ini diperoleh hasil bahwa suksesi kepemimpinan memerlukan keseimbangan karakter dan strategi. Pendidikan Kristen berimplikasi sebagai kaidah dan patokan, menjadi norma bagi seorang pemimpin, pikiran, perkataan dan perbuatan. Penelitian ini memiliki kesimpulan bahwa suksesi kepemimpinan dalam perspektif pendidikan Kristen terwujud dari karakter pemimpin yang nyata dalam kebenaran dan kebaikan, yang berdampak pada kualitas, keunggulan yang kompetitif dan berintegritasKeywords: Leadership Succession, Christian Education Perspective

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19

Prior, Christopher Michael. "The perceptions and practices of school leaders in Christian Education National." International Journal of Christianity & Education 22, no. 2 (2018): 128–41. http://dx.doi.org/10.1177/2056997118759122.

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In Christian schools, leaders’ roles include the integration of the particular beliefs of the community through all aspects of school life. This article describes an interpretive study into school leaders’ perceptions of the essential features of Christian Education National (CEN) schools, how they integrated these features into school culture, and their understandings of the leadership by which they achieved this. This research identified that school leaders were aware of the beliefs of CEN. Despite leaders noting that these beliefs ought to be embedded holistically into school culture, the CEN services and resources available to support such inculcation were underutilized. Although servant leadership, shared leadership and vision-based leadership were all described in relation to CEN schools, the leadership within these schools is better understood as informed by the Christian faith rather than widely supported leadership theories mentioned in this study.

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Ferrari, Joseph R. "Male and Female Ministers: Comparing Roman Catholic and Methodist Deacons on Personality Structure, Religious Beliefs, and Leadership Styles." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 1 (2017): 5–11. http://dx.doi.org/10.1177/1542305016681022.

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Christian deacons (50 Roman Catholic; 50 Methodist) self-reported their personality, religiosity, and leadership attributes, plus social desirability tendencies. There were no significant correlates between social desirability and any of these self-reported variables. Results also found no significant differences across Christian denominations on personality dimensions, religious and spirituality beliefs, or leadership styles. Also, there were no significant differences in self-reported personality, religiosity, or leadership among Catholic male deacons with Methodist female deacons only ( n = 43). Taken together, in the present exploratory study across denomination and gender, Christian deacons view themselves similarly in personality, religiosity, and overall leadership characteristics.

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21

Herbeth siagian, Gary Yefta. "Gaya Kepemimpinan Organisasi pada Persekutuan Mahasiswa Kristen (PMK) di STTI-STIENI Jakarta." Cakrawala Management Business Journal 3, no. 1 (2020): 497. http://dx.doi.org/10.30862/cm-bj.v3i1.67.

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One very important factor for a leader in leading an organization in order to achieve a goal is the leadership style. Leadership style has a very close relationship of an organization. A good leadership style will produce an optimum performance. Performance is the overall result of a person in carrying out tasks during a certain period. The purpose of this study is to determine the leadership style, and the level of organizational leadership performance of the Christian Student Association (PMK) of the Indonesian National College of Technology and Economics Jakarta.  Population of all students of the Indonesian College of Technology and Economics Jakarta. The sample used was 39 respondents. This research uses survey method. The method used is quota sampling. The analytical tool used is descriptive analysis and statistical analysis mode.  The results of the study showed that the leadership style of the Christian Student Association of the Indonesian National College of Technology and Jakarta Jakarta found that the most dominant leadership style was the visionary leadership style of 3,11. While the leadership performance of the Christian student association organization of the Indonesian National College of Technology and Economics Jakarta showed sufficient results of 2,74. This research is expected to provide additional information and can be taken into consideration regarding the level of satisfaction of the organizational style of the Christian Student Association of Indonesian National Institute of Technology and Economics Jakarta.

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22

Wetherell, David. "Creating an Indigenous Christian Leadership in Papua." Journal of Pacific History 47, no. 2 (2012): 163–85. http://dx.doi.org/10.1080/00223344.2012.684767.

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23

Frank, G. L. C. "Iconic leadership in the early Christian tradition." Acta Patristica et Byzantina 2, no. 1 (1991): 37–51. http://dx.doi.org/10.1080/10226486.1991.11745812.

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Canales, Arthur David. "Models of Christian Leadership in Youth Ministry." Religious Education 109, no. 1 (2014): 24–44. http://dx.doi.org/10.1080/00344087.2014.868207.

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D'haese-Radano, Christiane. "Book Review: III. Ministry Studies: Christian Preparation for Christian Leadership." Review & Expositor 97, no. 4 (2000): 527–28. http://dx.doi.org/10.1177/003463730009700419.

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26

Krumrei-Mancuso, Elizabeth J. "Humility in Servant Leadership among Christian Student Leaders: A Longitudinal Pilot Study." Journal of Psychology and Theology 46, no. 4 (2018): 253–67. http://dx.doi.org/10.1177/0091647118807177.

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The goal of the current research was to examine potential predictors and outcomes of servant leadership among beginning leaders with self-reported and other-reported data. Participants included 29 college student leaders within the Residence Life program of a Christian university who were assessed prior to beginning their leadership positions and six weeks into their leadership roles. Those who responded to the challenges of early leadership with greater interpersonal and intellectual humility displayed more servant leadership and associated characteristics over time. Specifically, variance in humility during the transition into leadership was predictive of more servant leadership, empathic concern, perspective-taking, and kindness toward subordinates six weeks later. These findings offer initial empirical evidence to support the vaster theoretical basis regarding the role of humility in servant leadership. In addition, variance in salience of religious belief during the transition into leadership predicted more interpersonal humility, servant leadership, and kindness to subordinates. This is particularly remarkable given the high levels of religiosity displayed within the sample from the start of the study. This indicates that leaders integrating religion into their lives to a greater extent predicts leader outcomes more so than do religious identification or initial levels of religiosity.

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Canales, Arthur David. "Servant-Leadership: A Model for Youth Ministry." Journal of Youth and Theology 13, no. 1 (2014): 42–62. http://dx.doi.org/10.1163/24055093-90000074.

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This article addresses the importance of servant-leadership and to be utilized as one model of leadership for integration and implementation within a Christian youth ministry. Essentially the essay is divided two sections: The first part of the paper provides a brief background on servant-leadership, addresses the theology of servant-leadership, and examines 10 theological characteristics for integration into Christian youth ministry. The second section of the paper provides 6 pedagogical and pastoral implementation strategies for youth ministers to apply in their programs. The ideas in this essay are also applicable to campus ministries and young adult ministries.

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Drovdahl, Robert R., and Galen Jones. "The Times They Are a-Changin': Christian Leadership Over the Last 40 Years." Christian Education Journal: Research on Educational Ministry 17, no. 3 (2020): 577–91. http://dx.doi.org/10.1177/0739891320933648.

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The article considers a biblical theology of leadership and examines empirical studies of leadership over the past 100 years. Both theological and scientific analyses frame the authors’ reflections on leadership in educational ministry over the past 40 years. Three inter-connected factors shape our understanding of leadership at any given time in history: the importance of a leader’s character; the competencies needed in a leadership role; and the context in which a leader serves.

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Siahaya, Johannis. "Kepemimpinan Kristen dalam Pluralitas Indonesia." JURNAL TERUNA BHAKTI 1, no. 1 (2019): 1. http://dx.doi.org/10.47131/jtb.v1i1.8.

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Leadership is an activity that involves the leaders of where, when, and what he does. In many areas, leadership is a crucial activity advance and retreat of an organization or institution. The same thing happened with the Christian leadership, which is an activity Christian leaders wherever located. In the context of Indonesia's leadership in plural, it takes a complete leader and integrity. A visionary leader, biblical means to have the basics of leadership according to the Bible, which is the word of God which is the handle of a Christian leader.  Abstrak Kepemimpinan merupakan suatu kegiatan yang melibatkan para pemimpin dimana, kapan, dan apa yang dikerjakannya. Dalam berbagai bidang, kepemimpinan adalah suatu kegiatan yang sangat menentukan maju dan mundurnya sebuah organisasi atau lembaga. Hal yang sama juga terjadi dengan kepemimpinan Kristen, yang adalah sebuah kegiatan para pemimpin Kristen dimanapun berada. Dalam konteks kepemimpinan di Indonesia yang pluralis, maka dibutuhkan seorang pemimpin yang lengkap dan berintegritas. Seorang pemimpin yang visoner, alkitabiah artinya memiliki dasar-dasar kepemimpinan yang sesuai dengan Alkitab, yang adalah firman Tuhan yang adalah pegangan seorang pemimpin Kristen.

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Kause, Munatar. "Tinjauan Komparatif Eksklusivisme Yahudi dengan Pemahaman Keselamatan Orang Kristen Nominal Berdasarkan Yohanes 8: 37-47." JURNAL TERUNA BHAKTI 1, no. 1 (2019): 17. http://dx.doi.org/10.47131/jtb.v1i1.6.

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Leadership is an activity that involves the leaders of where, when, and what he does. In many areas, leadership is a crucial activity advance and retreat of an organization or institution. The same thing happened with the Christian leadership, which is an activity Christian leaders wherever located. In the context of Indonesia's leadership in plural, it takes a complete leader and integrity. A visionary leader, biblical means to have the basics of leadership according to the Bible, which is the word of God which is the handle of a Christian leader.  Abstrak Kepemimpinan merupakan suatu kegiatan yang melibatkan para pemimpin dimana, kapan, dan apa yang dikerjakannya. Dalam berbagai bidang, kepemimpinan adalah suatu kegiatan yang sangat menentukan maju dan mundurnya sebuah organisasi atau lembaga. Hal yang sama juga terjadi dengan kepemimpinan Kristen, yang adalah sebuah kegiatan para pemimpin Kristen dimanapun berada. Dalam konteks kepemimpinan di Indonesia yang pluralis, maka dibutuhkan seorang pemimpin yang lengkap dan berintegritas. Seorang pemimpin yang visoner, alkitabiah artinya memiliki dasar-dasar kepemimpinan yang sesuai dengan Alkitab, yang adalah firman Tuhan yang adalah pegangan seorang pemimpin Kristen.

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31

Horsfield, Richard. "A Christian Model for Leadership in a School." Journal of Christian Education os-33, no. 3 (1990): 27–28. http://dx.doi.org/10.1177/002196579003300309.

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Solomon, E. D. "Problems of Christian Leadership, written by John Stott." Mission Studies 34, no. 1 (2017): 141–42. http://dx.doi.org/10.1163/15733831-12341498.

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Moon, Byung-Ha. "A study on the leadership of Christian Ministry." Theology and Praxis 48 (February 28, 2016): 7–34. http://dx.doi.org/10.14387/jkspth.2016.48.7.

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Simanjuntak, Hotman Parulian. "Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20." SHAMAYIM: Jurnal Teologi dan Pendidikan Kristiani 1, no. 1 (2021): 58–77. http://dx.doi.org/10.51615/sha.v1i1.5.

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AbstractLeadership is an integral part of all human civilization because everyone needs a leader. Leader and leadership cannot be separated from one another. Where the purpose of choosing a leader is to influence, admonish, direct the people they lead to the goals they want to achieve. Thus, leadership is more likely to function and not position. The world offers and shapes leaders who are more focused on position and authority. This clearly contradicts the leadership of Jesus Christ in John 13: 1-20. It happens in Christian leadership today. Some of the Christian leaders have not been able to be examples of holiness in life, where they are not willing and able to leave old habits. Sometimes some of the Christian leaders live in enmity, either with the congregation, council or with fellow Christian leaders. Based on the above problems, the author will examine more deeply referring to the title: "Implementation of the Leadership of Jesus Christ According to John 13: 1-20, with the aim and purpose of knowing the relevance of the leadership model of Jesus Christ According to John 13: 1-20 for Christian leadership in the future. now, in order to become a guide in Christian leadership today.Key words: Implementation, Leadership, Jesus Christ, John 13:1-20 Abstrak Kepemimpinan adalah bagian yang integral dalam sepanjang peradaban manusia karena semua orang membutuhkan pemimpin. Pemimpin dan kepemimpinan tidak dapat dipisahkan satu dengan yang lainnya. Dimana tujuan dipilihnya seorang pemimpin adalah untuk mempengaruhi, menegur, mengarahkan supaya orang-orang yang dipimpinnya sampai kepada tujuan yang ingin dicapai. Dengan demikian kepemimpinan lebih cenderung kepada fungsi dan bukan posisi. Dunia menawarkan dan membentuk para pemimpin yang lebih berfokus kepada posisi dan otoritas. Hal ini jelas bertentangan dengan kepemimpinan Yesus Kristus dalam Yohanes 13:1-20. Hal itu terjadi dalam kepemimpinan Kristen pada masa kini. Sebagian dari pemimpin Kristen belum mampu untuk menjadi teladan dalam kekudusan hidup, dimana mereka belum mau dan mampu untuk meninggalkan kebiasaan lama. Terkadang sebagian dari pemimpin Kristen hidup dalam perseteruan, baik dengan jemaat, majelis maupun dengan sesama pemimpin Kristen. Berdasarkan permasalahan di atas, maka penulis akan meneliti lebih dalam merujuk pada judul: “Implementasi Kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20, dengan maksud dan tujuan untuk mengetahui relevansi model kepemimpinan Yesus Kristus Menurut Yohanes 13:1-20 bagi kepemimpinan Kristen masa kini, supaya dapat menjadi pedoman dalam kepemimpinan Kristen masa kini.Kata kunci: Implementasi, Kepemimpinan, Yesus Kristus, Yohanes 13:1-20.

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35

Nullens, Patrick. "Towards a Spirituality of Public Leadership: Engaging Dietrich Bonhoeffer." International Journal of Public Theology 7, no. 1 (2013): 91–113. http://dx.doi.org/10.1163/15697320-12341268.

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Abstract This article is a reflective answer to the growing interest in the ‘spirituality’ of a leader found both among active leaders and in the field of Leadership Studies. The term ‘spirituality’ is so complex, however, it requires a more thorough theological reflection than (secular) Leadership Studies can offer, especially considering the more specific matter of how a Christian leader embodies his/her spirituality in his/her leadership. This article discusses four components of leadership: the leader’s sense of reality, the sense of a higher calling, the sense of belonging and the sense of morality. Further, the thought of Dietrich Bonhoeffer provides each of these components with not only a Christian but an explicitly Christocentric content.

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Hidayat, Dylmoon, Vinsensius V. S. Maitimo, and Selvi Ester Suwu. "Increasing Teachers’ Work Engagement Through Servant Leadership, Organizational Culture, and Job Satisfaction." Jurnal Pendidikan dan Pengajaran 53, no. 1 (2020): 90. http://dx.doi.org/10.23887/jpp.v53i1.24911.

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As an educational institution that teaches Christian values, Christian schools can play a role in building the character of the nation through education and science in accordance with Christian values. For those role it is necessary for the schools to employ committed human resources. Most of previously done research on work engagement involved factors of leadership style and job satisfaction, yet, very few included organizational culture. This research aimed to determine the effect of servant leadership, organizational culture and job satisfaction on work engagement. The research subjects were 63 teachers at junior high and senior high Christian schools located in West Jakarta. The research design used the path analysis through PLS-SEM method. The results showed that the servant leadership and organizational culture have a positive effect on job satisfaction and work engagement, but lacking evidence to prove the job satisfaction effects the work engagement. Therefore, to improve the teachers’ work engagement, one need to pay attention on two key factors: the leadership style that serves from the principal and conducive organizational culture.

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Prabowo, Wisnu. "Peran Elkana dan Hana terhadap Masa Kecil Samuel: Tahap Awal Mencetak Pemimpin Kristen." EDULEAD: Journal of Christian Education and Leadership 1, no. 2 (2020): 162–79. http://dx.doi.org/10.47530/edulead.v1i2.39.

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AbstractChristian leadership is an important thing that must be prepared properly. Christian values must be a value that differentiates them from other leadership values. A Christian leader is not just an ordinary leadership role. Christian leaders must also be able to prepare a leadership successor. In the leadership of Imam Eli, Samuel was the successor to the leadership chosen by God. Samuel was a stranger to Imam Eli, but God prepared Samuel to be the successor of Imam Eli's leadership. This study is a qualitative study using the literature study method. This study examines the attitudes and roles of Elkanah and Hannah as parents in Samuel's childhood life. The results obtained are: First, parents who are obedient and loyal to God have an important role in the early stages of forming a Christian leader. Second, parents must take care and must prepare each child properly in order to be able to serve God and to become a Christian leader. After caring for and preparing a child, parents must also give consent for their child to serve God. Christian leadership is not formed in an instant way, but is formed when prospective Christian leaders are young.AbstrakKepemimpinan kristen adalah hal penting yang harus dipersiapkan dengan baik. Nilai-nilai kekristenan harus menjadi nilai yang membedakan dengan nilai kepemimpinan yang lainnya. Seorang pemimpin kristen bukan hanya sekedar menjalankan peran kepemimpinan yang biasa saja. Pemimpin kristen juga harus mampu menyiapkan seorang penerus kepemimpinan. Di dalam kepemimpinan Imam Eli, Samuel adalah penerus kepemimpinan yang dipilih Tuhan. Samuel adalah orang asing bagi Imam Eli, tetapi Tuhan menyiapkan Samuel untukbisa menjadi penerus kepemimpinan Imam Eli. Kajian ini merupakan penelitian kualitatif yang menggunakan metode studi pustaka. Kajian ini meneliti sikap dan peran Elkana dan Hana sebagai orang tua di dalam kehidupan masa kanak-kanak Samuel. Hasil kajian yang diperoleh adalah: Pertama, orang tua yang taat dan setia kepada Tuhan mempunyai peran penting di dalam tahap awal pembentukan seorang pemimpin kristen. Kedua, orang tua harus merawat dan harus mempersiapkan setiap anaknya dengan baik dengan tujuan untuk bisa melayani Tuhan dan untuk menjadi seorang pemimpin kristen. Setelah merawat dan mempersiapkan seorang anak, orang tua juga harus memberi persetujuan kepada anaknya untuk bisa melayani Tuhan. Kepemimpinan kristen tidak dibentuk dengan cara instant, tetapi dibentuk sejak calon pemimpin kristen berusia kanak-kanak.

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Hage, Joe, and Barry Z. Posner. "Religion, religiosity, and leadership practices." Leadership & Organization Development Journal 36, no. 4 (2015): 396–412. http://dx.doi.org/10.1108/lodj-07-2013-0096.

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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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Miner, Maureen, and Grant Bickerton. "A New Model of Christian Leadership: Insights from the Job Demands–Resources Model and Trinitarian Theology." Journal of Psychology and Theology 48, no. 4 (2020): 276–91. http://dx.doi.org/10.1177/0091647120908010.

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Much secular research into leadership examines the traits and behaviors of leaders towards valued organizational goals. Similarly, biblical approaches to Christian leadership examine the traits and activities of biblical figures towards God’s kingdom ends. However, these and relational theories of Christian leadership such as the incarnational approach of servant leadership and the motivational approach of transformational leadership have been criticized. In this article we review research findings based on the Job Demands–Resources model of organizational behavior, in which personal resources of the leader interact with job characteristics in order to increase valued outcomes of work engagement, reduced turnover, and other indicators of healthy functioning. Spiritual resources, such as a secure attachment relationship with God, are examined as a subcategory of personal resources. We consider the results in terms of a trinitarian approach to relational leadership and propose a Trinitarian Resources Model of leadership. We suggest that questions such as “How do I best express my faith in my leadership?” (orthopraxy) can be partly answered in terms of trinitarian theology (orthodoxy) that highlights the relational nature of God, God’s creation of a relational universe, the centrality of kenosis, and the work of the Holy Spirit to embrace and empower humans at work for God’s kingdom ends.

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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 (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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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 (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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Momeny, Leonard Scott, and Michael Gourgues. "Communication that Develops: Clarity of Process on Transformational Leadership through Study of Effective Communication of Emotional Intelligence." Christian Education Journal: Research on Educational Ministry 16, no. 2 (2019): 226–40. http://dx.doi.org/10.1177/0739891319829484.

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Transformational leadership was once thought of as a trait-based approach to leadership rather than something that could be taught and learned, and that the process itself somehow lacked clarity. This essay sets out to demonstrate both points to be false, all the while identifying the value of educating Christian leaders on the essence and process of transformational leadership. The Momeny communication process theory explains process clarity as it relates to transformational leadership, its communication, and education.

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Lewis, Hannah. "How Can We Develop More Deaf Christian Leaders?" Theology Today 77, no. 2 (2020): 154–64. http://dx.doi.org/10.1177/0040573620920672.

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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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Raffety, Erin. "From Inclusion to Leadership." Theology Today 77, no. 2 (2020): 198–209. http://dx.doi.org/10.1177/0040573620920698.

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Drawing on ethnographic research, Scripture, and theology, this article posits that Christian arguments for inclusion with people with disabilities often fail to undermine ideologies of normalcy lurking at the heart of redemption. By reading the healing of blind Bartimaeus (Mark 10:46–52) with the pitfalls of inclusion and current research in mind, I follow theologian Sharon V. Betcher in challenging readers to resist making disabled persons but “plot props” in able-bodied enlightenment, and let Jesus’ ministry direct us to Bartimaeus’ ministry in the text. I argue that in uplifting the faith and leadership of Bartimaeus, Jesus points to Bartimaeus as the protagonist, inviting us to perceive and receive the faithfulness and leadership of people with disabilities in their seeming disruptions and evident differences. In order to aid able-bodied people in apprehending the leadership of persons with disabilities, I draw on Rosemarie Garland-Thomson’s concept of disabled “misfitting,” a feminist materialist notion of disability that emphasizes the importance of context and materiality in disablement. Using the concept of misfitting to analyze ethnographic examples calls attention to the opportunities and possibilities created in disabled people’s leadership and challenges congregations to consider where their paradigms of leadership may still be oriented around ideologies of normalcy and practices of able-bodied inclusion. Indeed, congregations are invited to receive the work of the Spirit in persons with disabilities by entering into dignifying dialogue with new forms of ministry and leadership.

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Krispin, Keith R. "Christian Leader Development: An Outcomes Framework." Christian Education Journal: Research on Educational Ministry 17, no. 1 (2019): 18–37. http://dx.doi.org/10.1177/0739891319869697.

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The purpose of this paper is to propose a composite framework for the intended outcomes of Christian leader development based on an analysis of scholarly literature on the topic, both from Christian and secular perspectives. Leader development, focusing on the individual to be developed, is a subset of the broader concept of leadership development, which also includes a more collective effort to facilitate the development of leadership capacity in groups and organizations. A proposed framework for Christian leader development outcomes will be presented, organized around five broad categories: Christian formation, personal formation, relational skills, intellectual skills, and management skills. The proposed Christian leader development framework can serve as a foundation for further research, the development of assessment instruments, and as a guide for development efforts.

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Suhadi, Suhadi, and Yonatan Alex Arifianto. "Pemimpin Kristen Sebagai Agen Perubahan di Era Milenial." EDULEAD: Journal of Christian Education and Leadership 1, no. 2 (2020): 129–47. http://dx.doi.org/10.47530/edulead.v1i2.32.

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AbstractReal leadership begins with the person of a leader with a servant's heart, then is revealed to be outside serving others. It is Jesus who is a model role model for Christian leaders, so that Christian leaders are given the ability by God to bring about changes as God wants. Christian leaders are able to bring change for the better, more useful to God and others, because Christian leaders are agents of change in this Melenial era, who bring generations to understand new literacy and are not technology blind. This writing uses a literature research method with a descriptive qualitative approach, so that it can describe Christian leaders, by dividing the understanding of leaders specifically in Christian leadership. So that they can qualify Christian leaders and make leadership an agent of change in the ways and steps that Christian leaders take to become agents of change. Christian leadership can be a reference for advancing the millennial generation and being a role model through agents of change who can bring technology to become a necessity today Abstrak Kepemimpinan yang sesungguhnya dimulai dari diri pribadi seorang pemimpin dengan hati seorang hamba, kemudian dinyatakan keluar untuk melayani orang lain. Yesuslah yang menjadi model teladan bagi pemimpin Kristen, sehingga pemimpin Kristen diberikan kemampuan oleh Allah untuk membawa perubahan sesuai yang dikehendaki oleh Allah. Pemimpin Kristen mampu membawa perubahan kearah yang lebih baik, lebih berfaidah bagi Allah dan sesamanya, karena pemimpin Kristen adalah agen perubahan di era Melenial ini, yang membawa generasi mengerti literasi baru dan tidak buta teknologi. Kepemimpinan Kristen dapat menjadi acuan untuk memajukan semangat melalui agen perubahan yang dapat membawa teknologi menjadi sebuah kebutuhan ini yang menjadi tujuan penulis dengan menggunakan kajian pustaka dan literature yang mendukung diharapkan artikel ini menjadi acuan pemimpin Kristen.

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조성호. "A Study on Christian Leadership in Relation to Spirituality." Theological Forum 70, no. ll (2012): 259–97. http://dx.doi.org/10.17301/tf.2012.70..009.

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최성훈. "Principles of Christian Education as Viewed through Servant Leadership." Journal of Christian Education in Korea ll, no. 40 (2014): 421–47. http://dx.doi.org/10.17968/jcek.2014..40.014.

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Brockway, Les. "Education for Christian Leadership: Responding to the Aboriginal Way." Journal of Christian Education os-37, no. 2 (1994): 25–38. http://dx.doi.org/10.1177/002196579403700203.

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Gushiken, Kevin. "Book Review: African Christian Leadership: Realities, Opportunities, and Impact." Christian Education Journal: Research on Educational Ministry 15, no. 3 (2018): 527–32. http://dx.doi.org/10.1177/0739891318810894j.

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