Dilema Kepemimpinan Kristen, Tuhan atau atasan?

2021 ◽  
Vol 2 (2) ◽  
pp. 1-15
Author(s):  
Rannu Sanderan
Keyword(s):  
Essential Elements ◽  
Christian Leadership ◽  
Government Employee ◽  
Authoritarian Leadership ◽  
The Core ◽  
Christian Leaders ◽  
The Church ◽  
Basic Substances ◽  
Leadership Discourse

This paper aims to examine and describe the nature of dedicated Christian leadership and to explore the essential elements of servanthood leadership. To serve is one of the most basic substances of Jesus' work. The problem of Christian leadership today is when leaders lose the character of Christ and are trapped in manipulating the name of Christianity or the church for the sake of his/her power. Methodically, this research refers to the leadership patterns of figures in the Old and New Testaments, with the support of literature studies that discuss Christian leadership discourse.  Jesus displaying his leadership as a critique towards the misgovern leader who can only tells order, same as the authoritarian leadership, those who reigning over the official or government employee by own wish or merely by his/her desire. If so, it means that the leader's character humiliates even corrupts his/her own leadership. In all conscience, the leader is a minister to his/her follower's needs; to serve with love, humility, and forgiveness. The result of this study emphasizes that Christian leaders who want to grow up should simply be like Jesus, great leaders originally ought to serve others first, thus in plain reality, the core of his/her leadership will be visible in greatness.   Tulisan ini hendak mengkaji dan menguraikan hakikat kepemimpinan Kristen yang mengabdi, dan mencari tahu unsur esensial dari kepemimpinan yang mengabdi. Mengabdi/melayani adalah sebuah unsur yang sangat mendasar dalam kepemimpinan Yesus. Problem kepemimpinan Kristen masa kini adalah ketika pemimpin kehilangan karakter Kristus, dan justru terjebak mengatasnamakan kekristenan dan gereja untuk kepentingan kekuasaan. Secara metodik, penelitian ini merujuk pola kepemimpinan tokoh dalam Perjanjian Lama dan Perjanjian Baru, dengan dukungan studi kepustakaan yang membahas wacana kepemimpinan Kristen. Yesus memberikan kritik pada kepemimpinan yang bersifat memerintah pengikut, menempatkan pimpinan sebagai bos yang harus selalu diikuti perkataan dan kehendaknya dan tidak memberikan teladan benar. Karakter pemimpin yang demikian merusak dan merendahkan wibawa eksistensi dari kepemimpinan. Seorang pemimpin adalah pelayan bagi pengikutnya. Melayani dgn kasih dan pengampunan. Hasil pengkajian ini menandaskan bahwa seharusnya pemimpin Kristen yang mau besar, mula-mula harus melayani orang lain, dan bahwa kenyataan yg sederhana ini merupakan inti kebesaran-Nya sebagai seorang pemimpin

scholarly journals The Akan Traditional Leadership Formation: Some Lessons for Christian Leadership Formation

2021 ◽  
pp. 75-91
Author(s):  
Kwabena Opuni-Frimpong
Keyword(s):  
Qualitative Data ◽  
Women In Leadership ◽  
Christian Leadership ◽  
Indigenous Leadership ◽  
Leadership Formation ◽  
Mission Schools ◽  
Traditional Leadership ◽  
Identity Crises ◽  
Christian Leaders ◽  
The Church

Traditional and Christian leaders in Akan communities in Ghana provide leadership services for the same Akan people. For proper internal harmony and identity devoid of identity crises, the two leadership systems should not only understand each other but must be willing to learn relevant values and lessons from each other. The integration which has already taken place among Akan traditional leaders as they have over the years learnt Christian leadership values and lessons from churches and mission schools is yet to take place properly in Christian leadership formation. This article seeks to analyse the values and lessons in Akan traditional leadership formation and its significance for Christian leadership formation. Observation and interviews of the Akan traditional leadership institution at Akuapim, Akyem and Asante and examination of secondary materials on early interpreters of the interaction between the Akan traditional leadership institution with the Christian faith are used to gather qualitative data. Akan traditional leadership formation pays much attention to matters of royal consciousness, leadership as service, mentoring, the celebration of the Adae festival and oath swearing. Christian leadership formation that seeks to avoid the church being alien on Akan cultural soil will need to pay attention to the indigenous leadership formation when addressing issues on institutional memory, stewardship, women in leadership, leadership as service and accountability in Christian leadership. Keywords: Akan, Christian, Traditional Leadership, Leadership Formation.

scholarly journals Christian leadership in a South African township community: A reflection on nepotism and its impact on society

2020 ◽  
Vol 76 (2) ◽  
Author(s):  
Kasebwe T.L. Kabongo
Keyword(s):  
South African ◽  
Common Good ◽  
Negative Impact ◽  
Positive Impact ◽  
Christian Leadership ◽  
Church And Society ◽  
The Impact ◽  
Christian Leaders ◽  
South African Township ◽  
The Church

The author reflects on the reality of nepotism in Christian leadership as he has observed in the township of Soshanguve and many other African poverty-stricken communities he has lived in. The leadership of churches in those areas seems to run in the family. This model tends to have a disempowering effect on the other church members in terms of taking responsibility or initiating projects that could expand the impact of the church beyond the borders of its walls. This article recognises the positive impact of nepotism, but it mostly stresses on the negative impact of nepotism on the democratisation of power in the church and society. It uses music, a critical vehicle of knowledge acquisition in Africa, to stress upon the fact that Christian leaders should be equipped to participate in the common good, help in the empowerment of ordinary people around them, starting with their members and be altruistic, like Jesus, and work beyond the boundaries of their families.

scholarly journals Norwegian Christian Leaders: The Term ‘Christian Values’ is Divisive and Useless

Religions ◽  
2020 ◽  
Vol 11 (10) ◽  
pp. 524
Author(s):  
Hans Morten Haugen
Keyword(s):  
Western Europe ◽  
Church Leaders ◽  
The Other ◽  
Clear Understanding ◽  
Focus Group Interviews ◽  
The Core ◽  
Mission Organization ◽  
Group Interviews ◽  
Christian Leaders ◽  
The Church

Church leaders and politicians in several countries make frequent references to Christian values as part of a rhetoric of dividing between wanted and unwanted view and practices. Hence, even more than a source for division between adherents of different faiths, religion divides adherents of the same faith when identifying the core of religion. The article presents findings from a survey and focus group interviews with five groups of Norwegian Christian leaders: church leaders, bishops and deans from the Church of Norway, as well as leaders in mission organization and diaconal foundations. The informants are generally very hospitable towards immigrants, not particularly skeptical of Islam, and highly skeptical of politicians applying the term ‘Christian values’ for protectionist purposes. While distancing themselves from the term ‘Christian values’, informants have a clear understanding of what these values encompass. These attitudes mirror the major attitudes among the so-called church-going Norwegians in the Pew report, “Being Christian in Western Europe”, having higher appreciation of both Islam and immigration than the other groups of informants. The article proceeds by explaining and contextualizing, including how the churches have promoted conviviality in diverse societies and whether the leaders are willing to act when Christianity is applied to legitimize nativism.

scholarly journals Tugas Pemimpin Muda Kristen Masa Kini Sebagai Gembala Menurut 1 Timotius 4

2020 ◽  
Vol 1 (1) ◽  
pp. 83-97
Author(s):  
Santy Sahartian ◽  
Samuel Brian Septiadi
Keyword(s):  
Young People ◽  
Church Leaders ◽  
Young Age ◽  
Youth Leadership ◽  
Christian Leadership ◽  
God's People ◽  
God's Word ◽  
Great Responsibility ◽  
Christian Leaders ◽  
The Church

Abstract: The church is God's people who need guidance and leadership so that people can know God. Therefore the Church needs a leader who understands his duties as a leader. But there are still church leaders who do not understand their duties as leaders based on Bible principles. The church is less prepared for the younger generation as leaders. This we can see in the church in general does not provide opportunities for young people to develop their potential to lead. This church's disbelief in youth leadership is increasingly apparent because of the life of the Christian youth itself. Aside from not being able to be considered capable, the church is reluctant to entrust great responsibility to the youth because the lives of Christian youth are often considered far from God's word. Today's young Christian leaders are those who carry out Christian leadership duties at a relatively young age. Today's young leaders have so many weaknesses that young leaders are less accepted and respected by many people, so that Christian youths are trusted they must carry out the duties of young Christian leaders today according to 1 Timothy 4 namely young Christian leaders should remind the congregation of the word, teach the truth of the word , be an example for God's people who are led, grow in service, supervise themselves and teachings. So that the Christian Young leaders can be respected by everyone.Keywords: Task, Young Leaders, I Timothy 4Abstrak: Gereja merupakan umat Allah  yang memerlukan pembinaan dan kepemimpinan sehingga umat dapat mengenal Allah. Maka dari itu Gereja membutuhkan sosok pemimpin yang memahami tugasnya sebagai pemimpin. Namun masih ditemukan pemimpin gereja yang kurang memahami tugasnya sebagai pemimpin berdasarkan prinsip-prinsip Alkitab. Gereja kurang mempersiapkan generasi muda sebagai pemimpin. Hal ini dapat kita lihat di dalam gereja secara umum tidak memberikan kesempatan bagi pemuda untuk mengembangkan potensinya dalam memimpin. Ketidak pecayaan gereja terhadap kepemimpinan pemuda ini semakin nyata karena kehidupan pemuda Kristen itu sendiri. Selain karena kurang di anggap mampu, gereja enggan mempercayakan tanggung jawab yang besar kepada pemuda karena kehidupan pemuda Kristen yang sering kali dianggap jauh dari firman Tuhan.  Pemimpin muda Kristen masa kini adalah seorang yang menjalankan tugas kepemimpinan Kristen dalam usia yang relative muda. Pemimpin muda masa kini memiliki banyak sekali kelemahan sehingga pemimpin muda kurang diterima dan dihargai oleh orang banyak, agar pemuda kristen dipercayai maka harus menjalankan tugas pemimpin muda Kristen masa kini t menurut 1 Timotius 4 yaitu  pemimpin muda kristen seharusnya mengingatkan jemaat akan firman, mengajarkan kebenaran firman, menjadi teladan bagi umat Tuhan yang dipimpin, bertumbuh dalam pelayanan, mengawasi diri dan ajaran. Sehingga pemimpin Muda Kristen dapat dihargai seiap orang.Kata- kata kunci: Tugas, Pemimpin Muda, I Timotius 4

scholarly journals Kepemimpinan Kristen Berdasarkan 1 Timotius 3:1-7

2019 ◽  
Vol 2 (1) ◽  
pp. 15
Author(s):  
Ezra Tari ◽  
Ermin Alperiana Mosooli ◽  
Elsye Evasolina Tulaka
Keyword(s):  
Qualitative Method ◽  
Role Model ◽  
Church Leaders ◽  
Christian Leadership ◽  
Leadership Model ◽  
Christian Leaders ◽  
The Church

This article examines Christian leadership with integrity based on 1 Timothy 3: 1-7. This study departs from the condition of the leaders, both church leaders and leaders in general. Some leaders are no longer a figure or role model for their own families, people they lead and even society in general. With that problem, the authors describe the leader who is an example for everyone. The method used is a qualitative method. Based on the study conducted by the author, there are two important things that need to be learned, namely Leadership Model is without blemish, husband of one wife, can hold back, polite, wise, likes to give a ride, and inspires many people including the servants in Church. Furthermore, the leader has a good name inside and outside the congregation. This is evident from the activities of the leader himself. Therefore, this paper is a study of Christian leadership that highlights all aspects of the life of Christian leaders not only in the Church but in society. Abstrak Artikel ini mengkaji tentang kepemimpinan Kristen yang berintegritas berdasarkan 1 Timotius 3:1-7. Kajian ini berangkat dari kondisi para pemimpin, baik pemimpin gereja maupun pemimpin pada umumnya. Beberapa pemimpin tidak lagi menjadi figur atau teladan bagi keluarganya sendiri, orang yang dipimpinnya bahkan masyarakat pada umumnya. Dengan persoalan itu maka, penulis memaparkan tentang pemimpin yang menjadi teladan bagi semua orang. Metode yang digunakan adalah metode kualitatif. Berdasarkan kajian yang dilakukan oleh penulis, maka ada dua hal penting yang perlu dipelajari, yakni Keteladanan pemimpin itu tidak bercacat, suami dari satu istri, dapat menahan diri, sopan, bijaksana, suka memberi tumpangan, dan menginspirasi banyak orang termasuk para pelayan-pelayan di Gereja. Selanjutanya, pemimpin itu memiliki nama baik di dalam dan di luar jemaat. Hal ini nampak dari aktiftas pemimpin itu sendiri. Oleh karena itu, tulisan ini merupakan studi kepemimpinan Kristen yang menyoroti seluruh aspek kehidupan pemimpin Kristen bukan hanya di dalam Gereja tetapi dalam masyarakat.

The Intersection of Security and Justice in Global Governance

2018 ◽  
Author(s):  
William Durch ◽  
Joris Larik ◽  
Richard Ponzio
Keyword(s):  
Human Rights ◽  
Conceptual Framework ◽  
Global Governance ◽  
Human Dignity ◽  
Structural Violence ◽  
Essential Elements ◽  
International Level ◽  
The Core ◽  
Personal Community

Security and justice are both essential elements in humanity’s quest not only to survive but to thrive with dignity; neither is sustainable alone. Security is merely the appearance of order in a framework of structural violence unless tempered or leavened by concepts of justice that include human rights, human dignity, and other normative limits on the use of power. The pursuit of justice, whether at the personal, community, national, or international level can be crippled if not matched, in turn, by means to sustain security at each level. This complementarity of security and justice—despite their inherent tensions—is the core conceptual framework of the book. Achieving “just security,” we argue, is essential to the success of any global governance enterprise or architecture.

Christian Radicalism and the Enactment of Secular Theology

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Social Transformation ◽  
Religious Organization ◽  
Secular Theology ◽  
The World ◽  
The 1950S ◽  
The 1960S ◽  
Student Christian Movement ◽  
Christian Leaders ◽  
The Church

This chapter outlines three examples of how secular theology was put into practice in the 1960s: Nick Stacey’s innovations in the parish of Woolwich; the radicalization of the ‘Parish and People’ organization; and the radicalization of Britain’s Student Christian Movement, which during the 1950s was the largest student religious organization in the country. The chapter argues that secular theology contained an inherent dynamic of ever-increasing radicalization, which irresistibly propelled its adherents from the ecclesiastical radicalism of the early 1960s to the more secular Christian radicalism of the late 1960s. Secular theology promised that the reunification of the church and the world would produce nothing less than the transformative healing of society. As the 1960s went on, this vision pushed radical Christian leaders to sacrifice more and more of their ecclesiastical culture as they pursued their goal of social transformation.

The Doctrine of the Sacraments

2019 ◽  
pp. 239-251
Author(s):  
Gordon S. Mikoski
Keyword(s):  
Digital Age ◽  
Word Of God ◽  
Holy Communion ◽  
Christian Initiation ◽  
The Core ◽  
Reformed Church ◽  
The Church

This chapter maps the essential contours and points of dialogue or contention pertaining to the sacraments among Presbyterian denominations. First, the chapter examines the distinctively Presbyterian understanding of sacraments in general. The chapter then explores in detail the theological meaning and practices of the two Presbyterian sacraments: baptism and Holy Communion. For Presbyterians, baptism serves as the rite of Christian initiation. The chapter also explains why Presbyterians practice paedobaptism. While baptism is for Presbyterians the sacrament of initiation into the church, the sacrament of Holy Communion is at the core of the church’s corporate life and work. The chapter next examines several contemporary issues related to the sacraments for Presbyterians. In the spirit of “the Reformed church always being reformed according to the Word of God,” the chapter concludes by posing several provocative questions for Presbyterian denominations and the sacraments in the digital age.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

scholarly journals Exploring the characteristic of prophetic-liminality in ministerial leadership: A necessary ethic for contemporary South Africa

2016 ◽  
Vol 40 (1) ◽  
pp. 1-24
Author(s):  
J. Slater
Keyword(s):  
Church And State ◽  
Leading Edge ◽  
Visionary Leadership ◽  
Christian Leadership ◽  
Social Conventions ◽  
Innovative Leadership ◽  
Women Abuse ◽  
Ministerial Leadership ◽  
Problematic Situations ◽  
The Church

This article explores the prophetic liminality of Christian leadership as it is practiced against the contextual backdrop of social, ecclesial and ethical upheavals such as secularism, relativism, sexism, corruption, violence, crime, women abuse, xenophobia, disbelief and disillusionment in authority both in church and state. It argues for an up-to-date and leading-edge church-ministerial response to modern-day situations. It proposes liminal and innovative leadership for both church and state. However, the liminal quality is specifically aligned with the prophetic dimension of leadership. A prophet's leadership is here understood as visionary leadership that challenges and directs people beyond the ordinary, and confronts that which is unethical in society. Liminal here implies being and functioning at the cutting-edge of events, trailbracing and by steering away from the conventional approaches. Sadly, because leadership had become enmeshed with the systemic designs of the church, society, economics, culture or tribe, it demands to be interjected with an exceptional characteristic to minister both directly and at the same time indirectly to problematic situations. In the words of Diarmud O’Murchu, for a leader to function liminally s/he needs to be on the doorstep or on the horizon of everything contemporary. For leaders to stay in force and relevant implies living with innovative freedom, with human-divine recklessness and with honest integrity. In turn for liminality to be an effective quality in leadership, it involves being spiritually and morally courageous and particularly attuned to a transcendent capacity. This enables the leader to move with the ever changing circumstances of our times, into different situations and cultures, thus devising and applying different responses that constantly accommodate new possibilities The article carves out a theological and a directional itinerary for ministerial leadership that offers a liminal-prophetic liminal–transcendent challenge to leadership today. Liminal transcendent leadership pleads not to be dictated by ecclesial or social conventions and neither by personal conventions. Liminal leadership is by nature a painful search for an appropriate response to what is new, for that which is different in contemporary scenarios.

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