Relevant bibliographies by topics / Mentoring in church work. Christian leadership

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Mentoring in church work. Christian leadership'

Author: Grafiati
Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Mentoring in church work. Christian leadership"

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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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Vitus Ndaruhekeye, Isacka. "Discipleship in Three Dimensions: Implications for Home, School and Church as Learning Institutions." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 2, Issue 1 (January to March 2021) (March 5, 2021): 52–59. http://dx.doi.org/10.46606/eajess2021v02i01.0065.

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This article intended to explore the three mentoring aspects as discipleship dimensions within the three Training avenues, attempting to show the significance of each one. ¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬Literary method was engaged in this study whereas bibliographical data were collected to placate the concern. The article was divided into two major parts. The first part disclosed the prominence of the three mentoring dimensions; rational, relational and missional which began with evaluation aspect. In this study, the three dimensions work as catalysts for the growth of any Christ’s follower. The second part discussed the prominent training avenues for the faithful and trustworthy disciples. This part displayed the family, the church and the school as the precious avenues for mentoring and discipleship. It is anticipated that this paper will contribute to the knowledge and skills on how to enhance students’ commitment to faith in Christian learning institutions. As far as discipleship is concerned, the study is in harmony with the following statement, “prevention is better than cure.” For the bright future of the Christian church, students need to be guarded morally before it is too late.
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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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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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Balabeikina, O. A., A. A. Yankovskaia, and K. S. Gavrilova. "SUSTAINABLE DEVELOPMENT OF THE REGION: THE ROLE OF A RELIGIOUS INSTITUTION." Bulletin of Udmurt University. Series Economics and Law 31, no. 2 (April 20, 2021): 176–85. http://dx.doi.org/10.35634/2412-9593-2021-31-2-176-185.

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The presented work is aimed at identifying the specifics and significance of religious institutions in achieving sustainable development goals (SDGs) in a foreign region - England. Procedure and methods. The data were collected by analyzing the content of available online annual reports reflecting the most diverse aspects of the 41 dioceses of the State Christian Church of England activities and interviewing the leaders of separate dioceses. Results. The study allowed us to confirm active and diverse participation of the dioceses in the implementation of the sustainable development goals, among which the priority is given to environmental responsibility in broad sense and social activities of religious institutions meeting the needs of modern society. Practical significance. The example of effective implementation of the SDGs by the State Christian Church of England can be useful for domestic and foreign religious organizations, as well as for the leadership of Russian regions in developing effective cooperation between the State and the Church at the regional level.
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Wall, David Henry. "A View from Within: The LGBTQ Struggle at Princeton Theological Seminary." Theology Today 74, no. 4 (January 2018): 347–64. http://dx.doi.org/10.1177/0040573617731714.

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This article is a summary of the history of the LGBTQ movement on the campus of Princeton Theological Seminary from the perspective of the author, David H. Wall, who was a student (1979–1980) and served in the administration from 1980 to 2016. Wall describes his own journey as a gay Christian, along with a series of events and people that contributed to changes within the PTS community and the Presbyterian church from condemnation to welcome of LGBTQ people and their allies. Many LGBTQ students’ stories are included. The impact and work of the student organization CLGC (Church and Lesbian/Gay Concerns), later named BGLASS is covered as the organization’s leadership and mission evolved from a focus on education to one of advocacy. Included are the roles of the faculty and administration.
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Kim, Grace Ji-Sun. "Korean American Women and the Church: Identity, Spirituality, and Gender Roles." Feminist Theology 29, no. 1 (September 2020): 18–32. http://dx.doi.org/10.1177/0966735020944893.

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Korean American women are the foundation of the Korean American church. We are devoted, contributing members in the church, but we are seldom given positions of leadership or power. From our subordinate role in the church and wider society, Korean American women have been perpetually subject to racial and gender injustice. To work toward equal empowerment, it is imperative to reimagine historical Christian teaching about God so that it liberates rather than oppresses. As we engage in theological reform, we can begin to experience the wholeness that comes from a Spirit God who embraces all people regardless of race, gender, sexuality, or social status. As a result, Korean American women can finally feel included and contributive to a society which has historically treated them as “perpetual foreigners.” They can also push for multicultural excellence rather than sustaining the dominant white criterion of value. As hybrid spaces proliferate in diversifying America, Korean American women can be an integral source of reimagining the places we inhabit, something that proves to be increasingly necessary to keep the church accessible and contemporary.
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Winarto, Dwi. "Pemimpin yang Melayani Menurut Kisah Para Rasul 6-13." JURNAL TERUNA BHAKTI 2, no. 1 (August 25, 2019): 8. http://dx.doi.org/10.47131/jtb.v2i1.11.

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This paper discussed seven characteristics of leadership that are learned from the characters in Acts 6-13. The method used in this literature research is descriptive and interpretation of the texts in Acts 6-13 relating to Christian leadership. The conclusion obtained is that the characteristics of Christian leadership who serve, namely: have a heart sensitivity (Acts 6: 3-5), attachment to God (Acts 6: 3,5; 6:10; 7:55), have the right motivation for ministry (Acts 8: 38-40), caring for the church (Acts 9:32), able to work together (Acts 11: 23-26), faithful to his calling (Acts 12: 2). Abstrak Makalah ini membahas tujuh karakteristik kepemimpinan yang dipelajari dari tokoh-tokoh yang ada di Kisah Para Rasul 6-13. Metode yang digunakan dalam penelitian literatur ini adalah deskriptif dan interpretasi teks pada Kisah Para Rasul 6-13 yang berkaitan dengan kepemimpnan Kristen. Kesimpulan yang diperoleh adalah karakteristik kepemimpinan Kristen yang melayani, yakni: memiliki kepekaan hati (Kis. 6:3-5), keterpautan kepada Tuhan (Kis. 6:3,5; 6:10; 7:55), memiliki motivasi yang benar terhadap pelayanan (Kis. 8:38-40), kepedulian pada jemaat (Kis. 9:32), mampu bekerjasama (Kis. 11:23-26), setia terhadap panggilannya (Kis. 12:2).
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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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Dissertations / Theses on the topic "Mentoring in church work. Christian leadership"

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Weidner, David Jeffery. "Mentoring a vestry for leadership." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Jun, Yong In. "Designing and implementing the paid staff development program through mentoring." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p049-0452.

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Lee, Terrell. "Mentoring for leadership development in a middle-size church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Rolle, Keith E. "Mentoring Jesus' model for developing church leaders /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Hixon, David G. "Developing and training future church leaders through the process of mentoring." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Cole, Paul Russell. "Equipping church leaders to function as spiritual mentors." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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James, Dale R. "Leadership development network strategic equipping of leaders for local church ministry /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Kim, Yong Seok. "Developing a training program for producing young adult leaders through the education of mentoring." Fort Worth, TX : Southwestern Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.049-0496.

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Schwisow, Curtis. "Paul's use of mentoring through personal example and imitation in developing leaders of character and ability as exemplified in the life of Timothy." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p090-0321.

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Roth, Donald J. "Stepping into the future design and implementation of future ministry and leadership opportunities for Langley Evangelical Free Church /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Books on the topic "Mentoring in church work. Christian leadership"

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Jordan, Bernard. Mentoring the missing link: An effective leadership training tool. 2nd ed. [Brooklyn, NY (4702 Farragut Rd. 11203): Parables], 1990.

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Jordan, Bernard. Mentoring the missing link: An effective leadership training tool. 2nd ed. [Brooklyn, NY (4702 Farragut Rd. 11203): Parables], 1990.

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Mentoring to develop disciples & leaders. Lidcombe, NSW: Scripture Union, 1998.

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The art of mentoring: Embracing the great generational transition. Minneapolis, Minn: Bethany House, 2011.

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Holsinger, James W. How to develop lay ministry within a local church: Enlarging personal faith through Christian leadership. Lewiston, N.Y: Edwin Mellen Press, 2010.

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Ron, Jenson, ed. The making of a mentor: Nine essential characteristics of influential Christian leaders. Waynesboro, GA: Authentic Media, 2005.

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Christian coaching: Helping others turn potential into reality. 2nd ed. Colorado Springs, CO: NavPress, 2009.

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1977-, Saccone Cheri, ed. Protege: Developing your next generation of church leaders. Downers Grove, IL: raxis-IVP Books, 2012.

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author, Bird Warren, ed. Better together: Making church mergers work. San Francisco, CA: Jossey-Bass, 2012.

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Transforming together: Authentic spiritual mentoring. Chicago, IL: Moody Publishers, 2009.

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Book chapters on the topic "Mentoring in church work. Christian leadership"

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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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Taylor, Joan E. "Gendered Space." In Patterns of Women's Leadership in Early Christianity, 290–302. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0015.

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This chapter considers the meeting place of the Therapeutae, described in Philo of Alexandria’s De Vita Contemplativa, as represented by Eusebius of Caesarea. Since Eusebius read Philo’s treatise as indicating an early Christian community, he sees a church here, with gendered space, affirming this is Christian practice. The ministries of Christian women overall then need then to be considered within a gendered construct of space and movement. While the appropriate ‘place’ for women in the earliest congregations depends on how meeting spaces are configured (for meals, charity, teaching, healing, and prayer), the recent work of Edward Adams has contested the ubiquitous house-church model and allowed for more cognitive templates for how gendered space was constructed. The third-century ‘Megiddo church’ seems to suggest a divided dining hall for women and men, in line with gendered dining as a Hellenistic norm, with centralized ritual space.
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Aryeh, Daniel Nii Aboagye. "The Relationship Between Christianity and Entrepreneurship." In Understanding the Relationship Between Religion and Entrepreneurship, 25–50. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1802-1.ch002.

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This chapter argues that the relationship that exists between the ethos of Christian (Protestants) leaders, which enables them to formulate highly demanding religious programmes and activities strike the code of entrepreneurship. However, the work of pastors and leaders of the church has not been seriously considered to be compatible with some features of entrepreneurship and should be included in their curriculum for training. Narrative historical analysis is used for the study to investigate the relationship between the features of entrepreneurship and the work of pastors and the need to design a leadership entrepreneurial course to be part of undergraduate programmes for the training of pastors in Africa.
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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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Muehlberger, Ellen. "Training for Death." In Moment of Reckoning, 105–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190459161.003.0004.

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This chapter explains how the experience of death became a topic for so many Christians from so many different areas of the ancient world simultaneously, and why they all seemed to approach it in the same, peculiar way. All the Christian writers whose work is considered in this book had a common educational background, not in the church but in the rhetorical classrooms that formed elite men for public leadership. Often, the rhetorical training they received along with non-Christian contemporaries is seen as contentless, a rote memorization of styles and forms. This chapter calls that assumption into question by demonstrating how one rhetorical exercise—speech in character—created a pattern of speaking about and thinking about tragic circumstances. Its method of dealing with time, its emphasis on the reversal of fortune, and its focus on the regret of the person at the center of a tragedy all became fundamental to how Christians imagined the moment of reckoning.
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Aghamkar, Atul Y. "West India." In Christianity in South and Central Asia, 131–42. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0012.

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West India, inclusive of Gujarat, Maharashtra and Goa, is the most urbanised and socio-religiously progressive part of India and constitutes 14.32% of its total population (2011). Christians can be traced back to the sixth century. The arrival of Vasco de Gama ushered in a new epoch of Roman Catholic mission in India. Protestant missionary work among the low castes challenged upper-caste reformers to combat social evils. Pentecostal and Charismatic groups, such as the New Life Fellowship, began to permeate the urban landscape in the late twentieth century. Today, the church in West India remains largely stagnant, often struggling with leadership and property issues. Converts hailing from both upper and lower castes contributed to produce liturgy written in the local dialects. With the emergence of Dalit theology, some West Indian theologians faded into the background, and engagement from a subaltern perspective dominated the theological scene. Religious fundamentalism continues to pose a threat to Christian evangelism. Despite unfavourable conditions in West India, Christians have been more involved in politics than before. In reality, most urban churches are growing because of rural–urban migration and not necessarily because of conversions.
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Lienhardt, Godfrey. "Excerpt from “The Dinka and Catholicism”." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0005.

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Like Julian Pitt-Rivers, Godfrey Lienhardt (1921–93) was a student of E. E. Evans-Pritchard at Oxford. His great ethnography Divinity and Experience: The Religion of the Dinka, published in 1961, is regarded as one of the great social anthropological studies of religion. In his research (1947–50) on this southern Sudanese nomad population (neighbors of the Nuer, the people researched by Evans-Pritchard), Lienhardt approaches religious symbolism, imagery, and leadership as informed intimately by the Dinka’s own everyday experience of the world. He altered dominant social anthropological perspectives on religion of the time by drawing attention to the discrepancy and contradictions that existed between people’s everyday experience of “religion” and their conscious, reflexive articulations about those practices. The attention to skepticism and ambiguity is evident in this essay (first published in 1982, and reproduced here almost in its entirety) that reflects on the interaction between the Dinka and Italian Catholic missionaries, who had been in the Sudan since the mid-nineteenth century. Lienhardt begins by asking, “What kind of translation, as it were, of experience is required for a Dinka to become a nominal or believing Christian?” He responds to this question with circumspection, stressing the challenges in any missionary encounter, which he aptly characterizes as not one of simple straightforward instruction and conversion (or rupture), but one fraught with gaps in understanding and divergent intentions on both sides. Many of these gaps inhere in language, both idiomatic and semantic terms, with many ideas being “caught in translation,” leading Catholicism to “stick” unevenly and in unpredictable ways across the Dinka world. Thus the Dinka accepted the Church mostly, Lienhardt suggests, through ideas of progress and mostly material development that were quite foreign to Dinka experience and, somewhat ironically, also to the ideas and principles taught by the missionaries. Catholic doctrine and eschatology were thus absorbed into the Dinka life-world through a kind of “linguistic parallax” (a displacement or change in the perception of objects in space from different points of observation). Lienhardt erroneously characterizes the church as “the bearer of a theoretically unified body of theological and social doctrine”—a portrayal similar to widespread views even today. But the acuity of his attention to the intricacies and uncertainties of the exchange of meanings that is part of missionization—and to the political economic realities shaping the encounter—distinguishes this work as a pioneering study in the anthropology of missions, especially in colonial Africa. In this respect Lienhardt’s essay might be seen as a precursor to a great tradition of poststructuralist works on African religious missionaries, postcolonialism, and social transformation.1 His focus on Catholicism, however, provides us a glimpse of the dynamics of “syncretism” in situ as a process that cannot be understood outside its social, historical, and political context.
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