foundations for understanding church leadership

Foundations for an Understanding of Church Leadership

From My Cultural/Ministerial Perspective

By

Walter Ray Nutt

030101631-MUS

Final Assignment

Submitted to Dr. Ralph Adcock

In Partial Fulfillment of the Requirements for

LDR5013

Foundations for Christian Leadership

Global University

December 2011

Walter Ray Nutt, 030101631-MUS LDR5013 Foundations for Christian Leadership

Introduction

There is a crisis in Christian leadership today. It is the position of this essay that a

self-analysis of Christian leaders based on leadership theory and biblical imagery is what is

needed to solve the problem. “The more vantage points and dimensions of the dynamics of

leadership we understand, the more potential we have for effectiveness in our functions as

leaders” (Klaus 2005, 18).

This essay presupposes that leadership can be learned but that it is not Christian

without the calling of the Holy Spirit. “The theory that you must have certain traits to be a

leader, now passé in academic circles, still dies hard in our minds. Management consultant

Peter Drucker says, “There may be ‘born leaders,’ but there surely are far too few to depend

on them. Leadership must be learned and can be learned …” (Shelly 1997, 7). Some would

say that without leadership ability there is no hope. “I don’t believe you can make a leader

out of someone without an innate gift of leadership, and leadership shows up in early years”

(Smith 1986, 26). In response, even that “innate” gift is from God and it can show up late as

well as early.

The study is justified by the proven need in the author’s ministry and by the self

evident need of other Christian leaders in his cultural context. The methodology followed is a

review of the literature on leadership studies answering the questions why? what? and how?


of Christian leadership with an emphasis on the Holy Spirit’s role. A case study of the

author’s own leadership which emphasizes changes made after this study was undertaken

will be cited to further back up the hypothesis.

This essay seeks to answer the questions: why? what? and how? The “Why?” of

leadership involves the basic motivation for all Christian leaders. It includes the study of the

call and vision of the Christian leader and the sources for Christian leadership values. The

“What?” of leadership outlines the basic elements upon which any study of Christian

leadership must focus, including self-awareness, the role of the Holy Spirit in leadership

development, and the leader-follower relationship. The “How?” of leadership is the means by

which Christian leaders influence people toward stated purposes. By means it is understood

to include style, functions and authority. All of this cannot be even considered without lacing

every concept with the role of the Holy Spirit in the emergence, development, and continuing

role of the Christian leader.

Affirming the Role of the Holy Spirit in the Emergence of the Christian Leader

Everybody knows that the Holy Spirit is important in the forming of leaders in the

church. However, “We often pay only passing lip service to the role of the Holy Spirit in the

development of Christian leaders” (Elliston 1992, 97) The Holy Spirit is indispensable in

becoming a leader. Byron Klaus states, “For Christian leaders, the Holy Spirit fills the most


important role. People cannot transfer His anointing, nor can one truly proclaim it for himself

or herself” (Klaus 2005, 32). Elliston considers the Holy Spirit to be essential. The Holy

Spirit’s role is crucial in the selection, equipping, and maturing of leaders. “He not only

works in the life of a leader but also works through the life of a leader to equip others,

bringing first a sense of destiny and then a sense of fulfillment as one’s giftedness and role

converge” (Elliston 1992, 99).

Elliston organizes the analogy of horticulture in a table to understand the Holy

Spirit’s role in Leadership development. From the initial preparation of the soil to selecting

and planting the seed, through ten different points of comparison between horticulture and

leadership, the Holy Spirit selects, prepares, assigns, disciplines, guides, empowers, etc.

(Elliston 1992, 98).

Jesus used this same analogy when he said, “I am the true vine, and my father is the

gardener” (NIV John 15). “He cuts off every branch in me that bears no fruit, while every

branch that does bear fruit he trims clean so that it will be even more fruitful.” Our pruning is

for our own growth and also for the growth of those that follow us.

Elliston’s categories are: contextual preparation, selection, gifting/empowering,

equipping, leading through others, growth processing, and superintendence (Elliston 1992,


98). Using his model, a study of the Holy Spirit’s role in the developing of leaders is easily

understood. Elliston’s categories have been renamed in this essay but the essence remains.

Early Preparation

Elliston considers that it wasn’t a coincidence that David was moved from the

pastoral hillside to the royal court. When Jesse sent David to the battlefield to see his

brothers just as Goliath was challenging Israel’s army, it was part of the Holy Spirit’s

moving. David’s integrity was repeatedly tested even to the point of having an opportunity to

kill Saul in the midst of danger to his own life (Elliston 1992, 99). Was it a coincidence? Or,

is it more evidence of the hand of God working in the context to provide opportunities for

growth and testing?

Calling

When Nehemiah was called, it was through a burden that sat him down instantly

causing endless weeping and fasting and praying. “When I heard these things, I sat down and

wept. For some days I mourned and fasted and prayed before the God of heaven” (Nehemiah

1.4, NIV). This is the seed selecting part of the horticulture analogy. God continues to call

leaders today. I have twenty young people in my local church in Santa Cruz, Bolivia that

affirm that Jesus called them to ministry.


The existing leaders are crucial as tools in the process. The Holy Spirit entrusts the

care of those he calls to leaders already mature and in the process of more growth. People

may not recognize their own leadership abilities until someone discovers them and gives

them opportunities.

One of the evidences of having been called by God is the vision for the church. The

pastor’s vision is not considered to be a trial and error type of decision making process.

Vision must be received by God and if it does not work, then it is similar to a prophet

declaring something that does not come to pass. God’s calling was always with a purpose

(Elliston 1992, 46). This is consistent with Gene Wilkes’ position that leaders will be able to

cultivate the ability to read current events and have a strong sense of what the future may

bring (Wilkes 1998, 67).Wilkes also considers that aside from the guidance from scripture

and the Holy Spirit, that leaders are those that learn to trust the hunches that guide the way

through the decision making process (66). For those who are “Spirit-filled” this makes sense.

How important it is to live a life that is conducive to holiness. Only then can sensitivity to the

Holy Spirit’s working be enhanced in one’s decision making. “Leaders in the church are to

be above reproach, of good reputation, prudent, of sound mind, gentle, and hospitable, living

well-ordered and respectable lives. They are to shun covetousness and a love of money”

(Klaus 2005, 14).


Calling is foundational to visionary leadership. According to Lee, leadership is a

calling. It is a calling to a position, to a relationship – with other leaders and with the people

to be led, it is a call to action, and also a responsibility (Lee 1989, 24). It is common that God

calls those who are the ones least expected. There is no set pattern to determine who will be

called; however, there may be a distinguishable pattern for the process. Shawchuck and

Heuser distinguish a pattern for God’s calling:

1. Each person is specifically chosen and called by God2. An anointing accompanies the call3. God asks all that we have – nothing more, nothing less4. Ministry is a cross to bear5. Face to face conversation with God about one’s ministry is to be a regular part of

each day (Shawchuck and Heuser 1992, 61-62).

Gifting

“The unmerited favor He gives enables each believer to serve with effectiveness”

(Elliston 1992, 101). Some have more natural talents than others do. This does not mean that

the Spirit has less to do in their empowerment. God is both creator and recreator. Gifting is

like a fruit bearing graft on an apple tree. The graft is a gift to the tree to become its fruit-

bearing structure. The grafted part soon feeds the roots while the roots nourish and support it

(Elliston 1992, 101). “Now to each one the manifestation of the Spirit is given for the

common good…and he gives them to each man, just as he determines” (1 Corinthians

12.7,11b).


Some have more innate leadership potential than others. Also, some come to the

situation requiring leadership at a time when leadership might be received and followed

better than at other times. Still, leadership cannot be assumed to go with position per se, nor

is it very likely to happen by accident. “Most often when real leadership occurs, it comes as a

result of intentional thought and work” (Tidwell 1985, 203).

Preparation

The purpose of all scripture is that the man of God may be thoroughly equipped for

every good work (2 Timothy 3.16, 17). Spiritual leadership development is a key role of the

Holy Spirit. The Spirit is the one who gives the overall supervision. He superintends,

empowers, equips, gifts, guides, directs, provides insight and delegates the authority to lead.

He leads and develops the existing leader as well as those who are being developed by

him/her. Richard Hutcheson writes “The Holy Spirit is the church’s most basic

organizational principle” (Lee 1989, 183).

Lee considers leadership to be that which moves persons and organizations toward

the fulfillment of their goals (Lee 1989, 27). James Macgregor Burns defines the

transforming leader as one who “taps the needs and raises the aspirations and helps shape the

values, and hence mobilizes the potential – of followers” (Lee 1989, 182). Helping those


entrusted to the leader to become more than they thought was possible is a primary function

of leadership.

There are several areas that require preparation according to Harris W.Lee. The body

is essential to leadership. “Leadership can be hazardous to your health” (Lee 1989, 187).

Many cannot fulfill their calling because of poor or ill health. Most of the time our spiritual

health is linked to our physical health. Lee says that, “Our spiritual growth, as well as

effectiveness in other areas of life, including that of leadership – often depends on what we

do with our bodies” (187).

Time is irreplaceable. “Because leaders have much to do, they ought to make the best

use of their time” (Lee 1989, 188). The Bible talks about time in two ways – as chronos,

meaning chronological time; and kairos, meaning time of opportunity…unless we manage

the gift of chronos, we may miss the gift of kairos – and the opportunities God sets before us

(189). There are things that are essential with regards to time. Get up and get going in the

morning. Get organized. Avoid time wasters. Go to bed on time.

Prayer is essential to preparation. According to Lee, leaders should pray in five ways.

First, pray to truly come under the lordship of Christ. Second, pray to see your entire life as

an expression of faith. Third, pray to counter the creeping dangers of pride and power. He

makes an observation that pride and power have the potential for both good and bad. Fourth,


pray to empower yourself for the price of leadership (sacrifice, criticism, fatigue, loneliness,

long hours). Fifth, pray to keep hope alive.

Leaders should endeavor to keep the lilt. For the good of the organization, keep the

lilt. To keep the lilt in life, encourage and provide for wonderment, urgency, reverence, and

gratitude. You will be a happier person and a more effective leader (Lee 1989, 195). Lilt has

do with keeping a “spring” in ones step.

Mentoring

The Holy Spirit uses leaders that are already mature spiritually to prepare emerging

ones. Peter was utilized to perform the needed counseling and instruction at Cornelius’

house. Paul was commissioned by the Holy Spirit to encourage Timothy and Titus. When

Peter was being influenced by prejudice, the Holy Spirit utilized Paul to correct him. This is a

twofold process, for “as he leads through existing leaders, He continues to ‘develop’ them

(Elliston 1992, 103).

Correction

When a leader makes a transition from one role or status to another, the Holy Spirit

may initiate ‘pruning’ in the life of the leader to insure health in the new situation (Elliston

1992, 104). Most leaders need a regular ‘pruning’ to optimize their fruit-bearing potential.

Pruning is never done as deliberate punishment. It is always to improve health, direct growth,


or increase production (105). The Holy Spirit delegates this function to those who are mature.

As one matures spiritually, spiritual authority appears….it flows out of a committed

servanthood (106) (Matthew 23.1-12). What, then, should be a Christian’s mentality when he

is at some leadership level, whether “high” or “low” and finds sin in his life? The starting

place is to be humble and listen. Peter apparently listened to Paul. This does not mean that a

person should accept every criticism as justified, but he ought to take time to think and pray

over every criticism quietly before the Lord.

Pastors face the challenge of being godly both within the church and privately.

Ideally, godliness is always nurtured in the context of the church community. As a pastor

worships, learns, prays, and ministers in fellowship with other believers, he sets forth a

positive model. Godliness encourages godliness. At the same time, pastors must nurture

personal godliness independent of the local church through personal devotions and

accountability groups. Their goal should be to walk in step with the Holy Spirit whether they

are pastors or not (Zuck 1998, 34).

Supervision

The supervision of an emerging leader is never the responsibility of only one person.

One should not expect another person to emerge as a leader by simply coming under the

influence of another leader. The responsibility of forming an emerging leader lies with


several along the way. Leaders emerge and are developed in a community where many

different people will have varying degrees of influence on the emergent leaders (Elliston

1992, 109). When a burden is given to a leader to invest time or finances in the life of a new

leader, it is usually specific and is lifted when fulfilled. After that, the leader must be released

into the Lord’s care for the continuance of their preparation.

Existing leaders are expected to be discerning in at least three ways to facilitate the

development of new leaders. First, there is discernment of God’s will and guidance for the

situation at hand. This has to do with the needs of existing leaders with regards to their own

situation and maturity. Second, discerning the emerging leader’s spiritual maturation level,

giftedness, calling and commitment all require time and a personal relationship. This area has

to do with discernment of the emerging leader’s condition. Third, issues such as values and

external constraints for either ill or good. The disciple should certainly be matched with the

situation where the disciple/emerging leader and his/her followers will benefit (Elliston 1992,

111).

The Holy Spirit is the one. Without Him there is nothing. Jesus said, “All that belongs

to the Father is mine. That is why I said the Spirit will take from what is mine and make it

known to you” (John 16.15 NIV).

Biblical Images of Leadership for Church Leaders in My Cultural/Ministerial Context


Most pastors in Latin America hold a style of leadership that is what Jesus considered

to be an erroneous style: “lord it over them” and “exercise authority” (Matthew 20:25). It is

commonly understood that a pastor will exercise his authority or else have his calling

questioned. There are cultures in Bolivia where an authoritative pastor is preferred over one

who empowers or is participative. Hutchinson’s thesis is that it was difficult for Christ’s

disciples to understand this also. “The thesis of this article is that Jesus’ call of His disciples

to this model was one of the most difficult commands for them to understand and obey in

their cultural situation” (Hutchinson 2009, 54).

Even though there are biblical images of servanthood, people prefer the shepherd

with his staff image for it brings more security to them. Although Jesus provided a normative

case study in servanthood for Christian Leadership (Elliston 1943, 55), there is a definite

cultural clash with it in Bolivian culture. The usual reaction is similar to Peter’s when Jesus

started to wash his feet. It is not common to see a pastor serving in a church social gathering.

Whenever a man is respected, he usually gets served. The women are most adamant with

regards to this due to traditional role models in the home. It is most difficult for me as a

pastor to serve without someone immediately insisting on doing for me. It seems to them that

something is not right.


Wilkes describes the way to lead as a servant. First, provide a picture of your mission,

then, live out what you teach. Recognize the need – and take up the towel without sacrificing

the mission for the personal preferences of others. Be prepared to wash the feet of those who

God calls...even those who may soon betray you (Wilkes 1998, 165). There have been those

who were not real from the very beginning. They are no longer with us. Sometimes God

sends someone that I doubt but I work with them anyway. It is as if some were receiving a

last chance at something big in their life. In real life it is rarely practiced. “History has shown

that left to themselves, most leaders do not follow the principles of servant leadership”

(Hutchinson 2009. 54)

Paul’s images of “mother” as leader are appropriate for the Bolivian context. People

are fond of Mary. Culturally, the father is absent and irresponsible. A mother is necessary to

intervene. “But we were gentle among you, like a mother caring for her little children. We

loved you so much that we were delighted to share with you not only the gospel of God but

our lives as well, because you had become so dear to us” (I Thessalonians 2:7-8 [NIV]). In

the church, both in first-century Thessalonica and in twenty-first century America, there are

Christians who need the gentle presence of a pastor who will comfort, who will guide, who

will teach, and who will ease troubled consciences with the healing words of grace and

forgiveness (Harper 2005, vol. 5).


The “Human Resource/Mother” personality par excellence in the New Testament

church is Barnabas. Look at this list of activities:

• He responded to human need by selling a piece of land (Acts 4:37).• He introduced a newly-converted Paul to the suspicious church (Acts 9:27).• He put together Paul’s need for a ministry with Antioch’s need for a minister (Acts

11:25).• He recruited John Mark for missionary service (Acts 12:25)• He accompanied Paul on the first missionary journey (Acts 13:1-2, etc.)• He stuck up for John Mark at the beginning of the second missionary journey (Acts

15:37).• He represented Gentile believers at the Jerusalem Council (Acts 15:2).• He represented the Jerusalem Council to the Gentile believers (Acts 15:22).

(Harper 2005, Vol. 5:3)The WHAT of Leadership

Janet O Hagberg compares leadership to a journey. “A journey unfolds gradually, it

meanders. You stop and start, take side roads, get bogged down. You meet travel companions

and sometimes stay with friends for a while. A journey is not predictable, even though there

may be an end goal” (Hagberg 1994, 227). The “what?” of leadership has to do with the

basal elements, which are: the leader’s self-awareness, the Spirit’s Role in his development,

and the leader – follower relationship.

A leader is one who has followers. There is no escaping that simple fact. And

leadership is what one does to get followers (Tidwell 1985, 203). “What often goes under the

designation of “strong leadership” are management skills. The difference between biblically


defined leadership and management must be sharply drawn. Christian leadership is a team

function that comprises management as one of its responsibilities. To reduce church

leadership to clever management is to define the part as the whole” (Priscila Papers 2002, 7).

“The theology of leadership for the twenty-first-century church must focus on God.

The theology of Christian leadership should be theocentric rather than anthropocentric,

focusing on the intentions and actions of God, through humans in cultural context” (Zuck

1998, 25).

Christian leaders must seek a fresh understanding of concepts and practices such as

call to ministry, ordination, and the role of laity and clergy. Is there a biblical difference

between a clergy call and a lay call, or is there only a call to Jesus Christ, a call acted out and

evidenced in a variety of ways among all believers (25-26)? Can anyone who takes a

leadership class pastor a church? Should there be genuine evidence of a calling? Who

determines this?

Why is it important to reflect on your leadership role? Shawchuck and Heuser list

three reasons. First of all, they consider that since the well established paradigms for

religious leadership are not valid anymore, and there are dramatic changes all around, only a

leader that is constantly reflecting will be able to effectively lead as things keep changing and

getting worse (Shawchuck and Heuser 1993,77). Second, just as what we are doing today


wasn’t important ten years ago, what we are doing now will probably not be important in a

few years. “Priorities are changing as well as are the means for achieving them” (77). Third,

“the churches successes of yesterday are killing us today.” In times of great success, leaders

felt little need to be reflective. If the church is heading in the wrong direction, much

reflection is need.

Self-reflection is indispensable to knowing who you are. Knowing who you are is

essential to what you want to accomplish. Both of these are needed to have a strong identity

and a clear purpose. Change does not come easy. It is better to be in a constant state of

reflection and evaluation than to stagnate. Covey states that for change to come, the cost

must be calculated. “We simply must sit down first and count the costs and calculate the

restraining forces to ensure that we have sufficient thrust” (Covey 1991, 74).

Only reflection and a life guided by the Spirit can enable a Christian leader to choose

those who are key persons around him. Elliston considers that much that has been always

considered to be true with regards to leadership selection is a myth. Training programs will

not make a leader out of everybody. Neither will projection. Even though the congregation is

a mirror of the leader, not everything that was important in the development of the pastor will

apply to those that he is training (Elliston 1992, 75).


Lee believes that leadership effectiveness is “strengthened through an increase of

self- and other – awareness” (Lee 1989, 53). The effective leader must know what his

strengths and limitations are. “A leader’s personal characteristics and qualities influence his

or her effectiveness, for good or for ill” (54). Lee includes a section on tools that are useful

for self-evaluation. Some of those include: the reading of self-help books, Clinical Pastoral

Education (C.P.E.), psychological testing, and other group therapy tools for analyzing

oneself.

“Contingency Model is the name given to leadership theories which see leadership

effectiveness as contingent upon leadership styles, followers and situational variables”

(Clinton 1992, 83). Fiedler’s model was the first known by this name. Fiedler sustained that

effective leadership was contingent on discovering a leader’s style and matching it to

situational variables in which that style was most effective. Other contingency models

presupposed that leaders could be trained to utilize different styles taking into consideration

that one would be optimal to combinations of follower and situational variables. Still other

models focus only on leadership styles to the exclusion of focusing on leader variables

(Clinton 1992, 83).

The variables that are to be taken into account are: leadership styles (task oriented or

relations oriented), and situations (favorable or unfavorable). “According to Fiedler’s model,


task-oriented leaders perform more effectively in very favorable and very unfavorable

situations, while relations-oriented leaders perform more effectively in situations

intermediate in favorableness” (Clinton 1992,84). The Hersey – Blanchard Situational Model

is a multi-style leadership model which advocates that as leaders vary styles and appropriate

power bases according to follower maturity, effectiveness increases (Clinton 1992, 91).

Stephen Covey’s Principle – centered leadership (PCL) paradigm is not based upon the

efficiencies of organizational structure and management style and systems; rather, it is based

upon the effectiveness of people.

Byron D. Klaus considers that the contingencies that affect an organization should be

handled according to the New Testament teaching which is exemplified by the use of

metaphors such as, “body of Christ.” He says that understanding all of the variables of

leadership broadens ones view beyond seeing leadership as simply performing a certain set

of tasks or filling a position. Klaus states, “Effective leaders will always be students of the

various contingent aspects involved in facilitating a group of people to fulfill its purpose or

reason for being” (Klaus 2005, 34).

Gareth identifies thirty-one situational group leadership styles of Jesus in a table. In

reviewing the actions of Jesus’ various leadership styles, it is important to note how he


adjusted his leadership style as he led the Twelve on the way to Jerusalem (Icenogle 1993,

12).

Wilkes mentions four operative concepts of servant leadership. They are: Mission,

Vision, Equip, and Team (Wilkes 1998, 20). Mission is God’s call on your life. Vision is

your “unique take” on the Mission, Equip is how you train others to join you on mission to

complete the vision, and Team is how you mobilize those you have equipped to carry out the

mission beyond your departure. “The worst thing you can say about a leader is that on the

day he left, the organization collapsed. When that happens, it means the so-called leader had

sucked the place dry” (Wilkes 1998, 42).

The HOW of Leadership

With regards to leadership, Dr J. Robert Clinton said, “...few leaders can apply any

thinking about it in such a way as to alter their means of influence” (Clinton 1992,

7).Without research on leadership styles and self evaluation there can be no organized,

planned growth. The “how?” of leadership includes a study of individual leadership styles,

leadership functions through structural means, and leader response to power and authority.

Stephen Covey’s paradigm for change and development is as follows: first, gather

and diagnose the data; second, select priorities, values and objectives; third, identify and


evaluate alternatives; fourth plan and decide action steps; and fifth, compare results with

original goals and objectives (Covey 1991, 70).

Wrong defines power as the capacity of some person (the power holder) to produce

intended and foreseen effects on others (power subjects) (Clinton 1992, 102). Authority is the

right to exercise power in the lives of others. This requires patience, building trust, and

investing in the lives of others. Authority is what has traditionally been called, “a good

testimony.” It is important to note that, “The concern about Christian leadership is not simply

its effectiveness; the chief concern must be the moral responsibility of leadership. ‘Is

leadership ethically and morally responsible?’ is a more appropriate question for the

Christian than ‘Is it powerful?’” (White 1986, 552)

Covey states that it is more effective to study followers. If we study leaders, we may

explain why a leader emerged and survived. This, however, does not help predict future

leaders or help learn to lead themselves and others. It is better to study why followers follow

(Covey 1991, 101). There are three reasons why followers follow: out of fear, because of

some benefit, and trust (102). Trust coupled with methods of influence will result in the

authority to bring about change.

Elliston states that trust is essential. The way that one can gauge whether or not

followers have it is by measuring their confidence, conviction, and commitment


(Elliston1992, 156). This is especially important in my local ministerial context because of

the disintegration of the family structure. People learn to distrust rather than to trust. Their

own family has failed them time and time again and to be completely integrated into a vision

requires a restructuring of their mindset.

Robert Terry relates power with the other ingredients of organizational life. “Mission

is the goal toward which action moves, structure is the channel of the action, and the

resources are the basis of the action. Power is the energy that moves the action from the

resources through the structure to the mission” (Lee 1989, 82). David Prior explains the

power that Jesus exemplifies for leaders, “…the power of the risen Lord Jesus, poured out to

us from on high in the gift of his Spirit, is not in essence a power to rival or outstrip human

power: it is the power to be like Jesus, who has shown us the true nature of God. It is the

power to be a servant, to humble ourselves, to be (in human terms) powerless (Prior 1987,

31). The leader that is not submitted to the source of all spiritual authority, Jesus Christ, is a

danger to the group of believers he serves (Klaus 2005, 44).

The WHY of Leadership

The end point of leadership is not just the position of power we reach, but the

continual change and deepening we experience that makes a difference in our lives, our

work, and our world. Our leadership journeys are only at midpoint when we have achieved a


position of power (Hagberg 1994, 227). The “why?” of leadership includes a study of biblical

sources for leadership values, and the Call and Vision of the leader.

The ‘why’ of leadership is related to core values. These impulse everything that is

done in the local church. Aubrey Malphurs lists some value statements of well known

churches. Acadia Community Church: We value full devotion to Christ and his cause.

Fellowship Bible Church – Dallas: We emphasize God’s unconditional acceptance and full

forgiveness through Jesus Christ. We attempt to motivate people through love and

thankfulness rather than guilt, shame, and duty. Lakeview Community Church: Their main

value is a commitment to relevant Bible exposition. Saddleback Valley Community Church:

We value the application of scripture. Willowcreek Community Church: We believe that

anointed teaching is the catalyst for transformation in individuals’ lives and in the church

(Aubrey 1997, 58).

Values are different from beliefs. Values are the invisible motivators of life.

Values guide individuals in prioritizing and choosing. “Christian values recognize that all

truth is God’s truth, but that all truth is not of equal importance for every purpose” (Zuck

1998, 27).

It is difficult to answer the question of the “Why?” of leadership without knowing

what one’s mission is. Malphurs recommends a Ministry Mission Audit. Ask yourself,


“According to scripture, what does God want me to do?” What are you doing? If you

continue on this present course, where will you be two, five, or ten years from now? Do your

key leaders know where the ministry is and where it’s going? What will it take to change

course and move in a new direction? Are you willing to do whatever it takes (Aubrey 1997,

70)?

Peter Drucker, management expert, has consulted with many churches and Christian

organizations. He says the first question he always asks them is this: “What are you trying to

accomplish?” And often he finds that they are in a crisis of objectives, not a crisis of

organization Drucker 1972, 6).

With regards to the leader’s character, Covey challenges leaders to join him in three

resolutions (Covey 1991, 51).

1. To overcome the restraining forces of appetites and passions, I resolve to exercise self-discipline and self-denial.

2. To overcome the restraining forces of pride and pretension, I resolve to work on character and competence.

3. To overcome the restraining forces of unbridled aspiration and ambition, I resolve to dedicate my talents and resources to noble purpose and to provide service to others.

Klaus notes that even though Covey speaks from a secular view point, “his affirmations,

challenges and principles move across to Christian application with relative ease” (Klaus

2005, 27).


Lawrence mentions the difference between Christian and secular leadership there are

seven aspects that are unique to Christian leadership.

1. No one can assume the position of being “number one.”2. Knows where the Lord is going and can get others to follow.3. Exemplifies Christian character as taught in 1 Timothy 3.1-7.4. Requires authenticity and authority. Authenticity of commitment to Christ’s lordship.

Authority that results from the congruency between attitude, word, and action.5. Is a gift from the Holy Spirit (Romans 12.6).6. Is empowered by the Holy Spirit and is exclusive to believers.7. Is motivated by love and concern, not power and position.

“The following definition conveys the concept of servant leadership: A servant is someone

under the authority of another who voluntarily serves for that one’s benefit with a spirit of

humble dependence and who finds his freedom, fulfillment, and significance in the limits of

his service” (Lawrence 1994, 34).

While Lawrence’s list makes leadership seem to be wholly a spiritual matter, Weeden

adds that leadership must also be earned and developed. “It takes years for people to develop

the love and respect for their pastor necessary to open the door for growth leadership”

(Weeden 1998, 23).

Conclusion and Recomendations

In an overview of the author’s ministerial context, several leadership problems were

identified. Probably the most discouraging problem is non-growth which frustrates leaders


and discourages churches. This problem is followed by over-functioning leaders that try to do

and decide everything and therefore discourage the development of emerging leaders.

In the author’s own leadership profile there were problems of lack of resources,

overwork, burn-out, insufficient time with family, inadequate communication skills, and

prioritization. There have been changes made since the inception of this course. Some of

these changes occurred immediately and others that required reflection. Both of these are

evidence that the study of leadership is effective towards a betterment of one’s own personal

leadership skills and influence.

With regards to value bases, the vision upon which the Pentecostal Church of God of

Bolivia was pioneered by the author’s family has been clarified and articulated in an easily

understood statement. Alternative forms for exemplifying “servant” leadership have been

identified and enhanced. Emphasis on “spiritual power” has heightened with a weekly fasting

and prayer day for the national leaders and a Saturday, 4:30 a.m. prayer meeting in the town

square. Already, there have been noticeable changes in the personality of the organization.

With regards to basal elements, Lee´s six functions of Christian leadership have been

emphasized. On both the local, national, and international levels, the subject matter of

preaching, teaching, and personal interaction has been directed toward clarifying and

maintaining the vision, affirming the values of the organization, and internal renewal.


Emphasis on symbolizing the standards and expectations of the organization has increased

with attention to role modeling, appearance of ministers, publicity, etc.

With regards to the influence means, Covey´s seven habits have been reviewed and

applied as well as Lee’s Key Leadership Tasks. Special emphasis has been given to Covey. A

building team has been organized from several different local churches. The vision is Win-

Win. We started building a church in Sucre. The team will take turns helping each church

that is a part of the group by building in their local context. This also involves the principle

of creative cooperation or “Synergize.” More recruiting has been done for students in the

Bible Institute in order to “Sharpen the Saw,” including some who are returning/dropout

students.

Even though the material of the “Foundations for Christian Leadership” course are

considered to be “basic,” and has the purpose of introducing the field of Leadership, its

effects are easily noted. “The more vantage points and dimensions of the dynamics of

leadership we understand, the more potential we have for effectiveness in our functions as

leaders!” (Klaus 2005, 189).


REFERENCE LIST

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Covey, Stephen R. 1989. The Seven Habits of Highly Effective People. New York: Simon and Schuster.

Drucker, Peter. 1972. “The Art of Doing the Important,” Christian Ministry, September .

Elliston, Edgar J. 1992. Home Grown Leaders. Pasadena: William Carey Library.

Harper Kenneth C. 2005. Biblical Leadership Metaphors And Contemporary Management Theory: Or, St. Paul, Meet Messrs. Bolman & Deal. Global


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Hutchinson, John C. Servanthood: Jesus’ Countercultural Call to Christian Leaders. Bibliotheca Sacra Volume 166. Dallas, TX: Dallas Theological Seminary, 2009.

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Shelley, Marshall. 1997. Vol. 1, Leading Your Church Through Conflict And Reconciliation: 30 Strategies To Transform Your Ministry. Library of leadership


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Smith, Fred. Vol. 5, Learning To Lead: Bringing Out The Best In People. The Leadership Library. Carol Stream, IL: CTi, 1986.

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