Abstract1 Corinthians 14:33b–36 contains the injunction by Paul that women should not speak in the church. In Nigeria, many of the mainline denominations exclude women from church leadership, basing the doctrine on this passage. This research examines the text with a view to assessing its relevance for women’s participation in church leadership with a focus on contemporary Nigeria. An examination of the history of the Jews reveals that women had a very small role in religious leadership. However, Jesus in his woman-friendly ministry marked a change in the male-dominated social structure. Paul built upon this, having many women as co-preachers; which would contradict a literal interpretation of 1 Corinthians 14:33b–36. However, the text is best understood from the perspective of the Greek term ekklesia. In its popular context, it refers to the assembly of a Greek city-state in which women were not permitted to speak. In similar Christian assemblies, they were permitted on the basis of the Christian brotherhood. Apparently, in the Corinthian church, women were abusing this privilege by disrupting church services, which warranted Paul’s order. This being the case, the crucial issue is the disorderliness being caused by the women, and not their participation. Therefore, in this text it was not the intention of Paul to establish a doctrine disallowing women from participating in church leadership. Hence, for the Nigerian context, the text does not provide a basis for excluding women from church leadership.Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of New Testament theology and church history. It examines 1 Corinthians 14:33b–36 with a view to assessing its relevance for women participation in church leadership and anticipates a situation in which all the mainline churches in Nigeria would involve women in church leadership.

AbstractThis article considers anew the important role of leadership in a meliorating violent conflict and achieving reconciliation in African societies, using the Lukan Jesus’ model of subversive leadership. The article critically engages Luke’s narrative of Jesus’ leadership style in achieving reconciliation in the context of violent conflict by using theological-sociocultural hermeneutical lenses. The Lukan Jesus, his leadership style and the manner in which he sought reconciliation in contexts of violent conflict offer African socio-political and religious leaders a model of effective leadership that could assist them in dealing with the social challenges Africa faces, such as poor leadership, violent conflicts and underdevelopment.

AbstractThis research seeks to investigate the impact of Organizational Development (OD) program on the nationalization process of Free Pentecostal Fellowship in Kenya (F.P.F.K) from a missionary led Church organization to a national led Church from 1997 to 2007. Specifically it seeks to investigate the impact OD program has created on national leadership in F.P.F.K, find out whether through OD nationalization process has been achieved, and if the national leaders have embraced the changes produced as result of the OD program The results of this research show that OD program is successful in the nationalization process of F.P.F .K.The mission and vision of the organization has been understood by the leaders at the national level. The policies and manuals have been formulated and implemented at the national level and that leaders at the national level have been positive about the changes introduced as a result of the OD program. A sense of national identity has been created and the church has become an active partner in the civil society. However, the challenge with the structure of the organization is that it does not give leadership authority to individual leaders. Leaders have understood their responsibilities without depending on the former missionaries. They have taken firm control of running the organization and their presence is felt throughout the organization. The capacity of the national leaders has been built through different trainings offered through OD, which has made them achieve management skills in running the organization. This is a positive development in F.P.F.K. Based on these findings, it is necessary that any nationalization process be initiated early to prepare the leaders for hand over before the expatriates leave. OD should be an ongoing process in the organization so that leaders are developed and equipped without waiting until the time for hand over is ripe. Since running an OD process requires a lot of finances, the churches should be sensitized to start development accounts which can be used in the training of leaders. Emphasis should be made in all congregations so that they may continually contribute to this account and be willing to send more leaders for the training. In addition partners from the overseas should not withdraw their funding quickly as soon as they hand over leadership to the locals but they should do it gradually.

AbstractChapter one is basically a general introduction. It covers the introduction of the topic; the issues involved; the significance of the problem; research questions; objectives; limitation and delimitation; definitions of terms; and approach or methodology. Chapter two contains some of the models of Christian leadership from both the O.T. and N.T. The key O.T. models of leadership are Moses and Nehemiah. From both characters I have tried to amplify the qualities, challenges, and problems of leadership; the team leadership they developed and the principles of leadership we learn from them. Then I moved on to the N.T. models of leadership. First,I Focused on the religious leaders in the book of Luke to help us See the negative side of leadership. Second, I have discussed about leadership as exemplified by Jesus and Paul. The excellence of His leadership was building a small group of disciples (team Leadership), shaping and developing their character. I have also argued from Paul's leadership example. I have tried to show the significance of Paul's conversion in his theology and leadership. When the itinerant founder or his delegate was not present, leadership on the local scene seems to have been left in the hands of "elders", all expressions of which in the New Testament are plural. Chapter three includes the discussion on the emerging Church and the problem of authority in Acts. There are significant transitions in Acts which will help us to understand the emerging church and the need of functional and not absolute leadership styles. And these transitions are geographical, ethnic, cultic, and institutional. These transitions have a counterpart in changes in the exercise of authority within the church. In the second half of chapter three, I have brought an argument of Jesus' and Paul's idea of 'team leadership' by discussing specific examples. Chapter four comprises suggestions and recommendations to the Ethiopian evangelical church. I have suggested that there is a need for leadership development and a quality leadership with High integrity. We need to develop and train Godly leaders, Create an atmosphere of accountability, and help them to develop an attitude of a servant leadership and a team spirit. In my conclusion, I have emphasized those leaders who are Spiritually authentic, blameless, mature, congenial, and compassionate with a servant heart must be recruited, trained, appointed, and invested with proper authority. Certainly, there is a need of developing a team leadership. This is New Testament leadership at its best.

AbstractA travers sept articles les auteurs livrent une connaissance profonde indispensable à tous les leaders qui veulent conduire l'église et la société vers l'excellence.

AbstractThe global realities regarding cultural shifts and the transition between traditional, modern and postmodern world perspectives have particular implications for leadership in general. In several institutions, including those in commercial, educational, medical and religious circles, leaders face the challenges of constant change in lifestyle, relational intelligence and responsibility. The combined impact of these changes in thought and culture, information technology, globalisation and racial, ethnic and religious pluralism has displaced the historic role the church has traditionally played. In this article it was argued that the church would have to take a hard look at relationships, in order to be the successful missional church which was demonstrated by Jesus Christ. The church needs to change, evolve and advance in relational intelligence and leadership - and leaders should set the pace. This implies that a paradigm shift is necessary; it is believed that this can be achieved through the proposed relational leadership style, as clearly demonstrated in the Trinitarian discussion. The Trinity, especially a relational Trinity, revealed the core understanding of missional ecclesiology and leadership and showed that as a result of the total 'oneness' of God, there is no hierarchical order in the Godhead and as such the church should function and operate with the Trinity as its model and example.

AbstractOne of the critical issues facing the church in Africa today is a dearth of leadership. As calls are heard to train competent leaders for the church, some pertinent questions are in order: What is leadership? Can leaders be trained? How does one go about training leaders for the church? Specifically, what types of training will make leaders out of the trainees? Are church leaders exhibiting the same characteristics the world over, or is leadership culturally-defmed? If culturally-defmed, do our theological schools have the resources to train culturally-attuned leaders? However, before addressing what church leadership looks like, it is useful first to attempt to define leadership. Leadership DefiDed For the purpose of this paper, three broadly encompassing views will be presented.

AbstractThis article proceeds from the aim to revitalise the value of a service ethic for human well-being and the common good of all. The service delivery crisis in South Africa and Africa forms the context. A contemporary example of an embodied practical theology of service is offered, followed by a theological and social analysis of service delivery in South Africa. A theoretical service ethic framework with special reference to practical theology as a living Christopraxis is discussed. Finally, the value of diaconology as a science of service is presented, followed by the conclusion.

AbstractThe objective of this article is to focus renewed attention on ethics in contemporary dialogue through value-based leadership. This is done with reference to the value of meaning in social research and critical discourse analysis within a framework of leadership discourse praxis. Discourse constructs, such as dominance and power, are analysed in the (re)production of oppression, injustice and inequality. The objective is to analyse the way in which human ideas and the actions of powerful and dominant leadership elites are influencing and dominating ethical and/or unethical public enactments. The hypothesis is that ethical discourse enactments (practices) could foster authentic ethical and transformational leadership.

AbstractMinistry leadership presents unanticipated challenges to those seeking to serve the church. Whilst formal theological programmes provide essential education in Christianity and ministry, they do not equip new ministry leaders to navigate the complex adaptive system that is 'The church'. Upon completion of a formal educational programme, new church leaders are expected to be a leader without having the benefit of ongoing support for their leadership development process. To address this gap, and with the use of Osmer's heuristic, this article presents a framework of leadership development that draws primary from the business literature and can be adapted to ministry. Given the rough terrain inherent in the 21st century church, the authors of this article hope that this work provides a framework that will increase leadership effectiveness, prolong leadership tenure, and empower church leaders to foster the Christian worldview both within and outside their flock. Firstly, this article introduces a new framework for leadership development in the 21st century church. Next, we articulate the model and directly apply it to church leadership. We discuss not only issues that currently exist in the church, but also propose interventions that could improve the functionality and effectiveness of the church. We conclude with a list of theory-based activities that, if undertaken, will equip church leaders to utilise the framework proposed in this article.

AbstractThe leadership role of women is a controversial theme in contemporary African Christianity. This paper is an overview of the place of women in Nigerian Pentecostal churches. Particular attention is paid to the leading role of selected women in the African Indigenous Pentecostal churches and the Neo-Pentecostal churches, in contrast to the subjective status of women in most Classical Pentecostal churches in the country. The paper highlights the contributory roles of some women leaders in Nigerian Pentecostal churches and also reveals the extent to which women are marginalised in some circles. Reasons for this are suggested, along with possible solutions.

AbstractThis contribution, a further development of the first author’s recent thesis, investigates aspects of leadership in the Pentecostal tradition as it encourages discipleship. First contextualised broadly within unfolding post-secular sensitivities internationally and then contextualised specifically within the nature and history of Pentecostalism, the understanding of leadership and spiritual formation within the latter is then analysed. Leadership and spiritual formation within Pentecostalism are then developed towards an understanding of discipleship.Hierdie bydrae, ‘n verdere ontwikkeling van die eerste outeur se onlangse proefskrif, ondersoek aspekte van leierskap binne die Pentekostalistiese tradisie onderweg na die aanmoediging van dissipelskap. Eerstens breedweg gekontekstualiseer binne internasionaal ontluikende post-sekulêre sentimente en daarna meer spesifiek gekontekstualiseer binne die eie-aard en geskiedenis van die Pentekostalisme, word die verstaan van leierskap en geestelike vorming binne hierdie groepering geanaliseer. Leierskap en geestelike vorming binne die Pentekostalisme word ontwikkel in die rigting van ‘n dissipelskapsbegrip.

AbstractDans ce livre, l’auteur, Z.T. Fomum explique que le leadership n’est pas une question de nomination mais celle d’une position atteinte et maintenue devant Dieu. Vous y trouverez, développés, les principes de base entourant la notion de direction, des thèmes comme - Jésus le fondement sûr du salut, - la préparation pour le service, - le renoncement au moi et à tout, - l’humilité, - le pastorat et les différents types de principes, - le commandement de prêcher l’évangile. Ce livre est précieux et peut t’aider à te positionner dans une vie de direction selon Dieu et à produire des leaders compétents pour le glorieux ministère de la nouvelle alliance.

AbstractAfrica International University (AIU) Intellectual output.

AbstractThis article explores the concept and practice of the missional leadership from three perspectives: the biblical worldview, cultural mandate and narratives of biblical examples. The research explores two elements of missional leadership, which is comparable to the leadership theory as it delves into the concept of ‘missional’. This research also unearths understanding the relationship between missional leadership in intercultural environments to the biblical worldview that is based on biblical theology. Furthermore, the exploration seeks to find a relationship between the intercultural missional leadership and the cultural mandate endowed by the triune God to mankind as God’s image. In addition, the research also carefully looks into the following biblical models that exemplify intercultural missional leadership: Moses, Jesus Christ and the apostle Paul. Narratives of the Bible show that God reveals his leadership through his providence to accomplish his goal according to his pleasing will, as God is the only resource to intercultural missional leadership. This study seeks to demonstrate how missional leadership in missiology coincides with theological common concepts of the biblical worldview and the cultural mandate in the biblical theology, which will be exemplified through biblical narratives. Both have the same goal to accomplish God’s kingdom according to the timeline of the historical phases in biblical worldview: creation, fall, redemption and restoration. It investigates present-time applicable principles through three biblical narratives, providing a reasonable basis of correlation between culture and the gospel.

AbstractThis article deals with the struggle for women to be included in the policy-making structures of the Reformed Church of Zimbabwe (RCZ). It describes the empirical research, carried out between 2001 and 2003, to fathom the views and attitudes of both men and women on the issue of women in church leadership. The answers received in the interviews were analysed and discussed. As such, arguments presented re cultural, biblical and church tradition came to the fore, as well as related customs in the Shona culture that dehumanize women. This research, amongst others, eventually led to policy changes.

AbstractLuke’s account of the African eunuch in Acts 8:26–40 provides for the modern reader a glimpse into how the early church recognised its leaders. Using socio-rhetorical criticism, the ideological texture of the passage is studied, distinguishing principles within the text similar to the modern theoretical concepts of organisational identity and leadership identification. Drawn from the ideology of Luke are recommendations on using identity as indication of leadership development.

AbstractThis essay focuses on Paul's shifting leadership styles in his relationship with the church in Corinth during the organization of an ecumenical collection for the believers in Jerusalem (cf 1 Cor 16:1-4; 2 Cor 8-9). Paul's basic textual strategy in 2 Corinthians 8-9, which involves the assignment of new roles to the interlocutors, serves to anti-structurally bridge the hierarchical gap between him (as the mild patriarchal figure) and the Corinthians (as his spiritually mature children) within the intratextual discourse. This pragmatic adjustment of the apostle's autocratic leadership role in 1 Corinthians 16, in order to salvage the collection project in Corinth, serves as an example to modern church leaders to take cognizance of the impact of social and ideological contexts on their own styles of leadership.

AbstractReliable leadership is an indispensable component of any progressive society. The rapidly changing African society with its numerous challenges calls for reliable leadership. The Church which is the most trusted institution has failed to offer this reliable leadership to the African society. In spite of the fact that the Church in Africa is experiencing tremendous numerical growth, she has failed to produce enough leaders and the few available are not well-equipped to meet the needs of the African people in this century. If the Church in Africa hopes to be relevant to the African society, she has to re-think her training system. She must produce leaders who can be relied on by the African people. This is only possible if she produces enough well-qualified leaders to match the rapidly growing African Church and society.

AbstractL'intégralité de la conférence de Gertrude Kamgue Tokam sur le leadership féminin et les Églises africaines : enjeux, défis et perspectives.

AbstractCertains chefs religieux ont été louangés aux quatre coins du monde pour avoir combattu la COVID-19 (Département d’État Américain, 2021 ; Organisation Mondiale de la Santé, 2020). D’autres ont été critiqués pour avoir favorisé la propagation de la pandémie (Lee, Lim, Xavier, & Lee, 2022 ; Maina, 2022). Ces deux réactions témoignent du pouvoir qu’exercent les chefs religieux, soulignant leur capacité à influencer le comportement de milliards de personnes (Blevins, 2020 ; Network for Religious and Traditional Peacemakers, 2021). Les opinions des citoyens d’Afrique confirment ce pouvoir. Les résultats d’enquêtes nationales réalisées dans 34 pays africains en 2019/2021 indiquent que les adultes s’identifient massivement à une croyance religieuse et sont beaucoup plus susceptibles de faire confiance aux responsables religieux qu’aux responsables politiques. La religiosité et les opinions des chefs religieux ont des implications importantes pour de nombreux aspects de la vie, de la pratique quotidienne de la tolérance sociale à la manière dont les communautés réagissent à une crise sanitaire mondiale. Sur la base d’entretiens réalisés dans 15 pays sondés au cours de la pandémie, les opinions populaires relatives à la COVID-19 suggèrent que les responsables religieux ont encore beaucoup de marge de manœuvre pour faire bouger les choses s’ils le souhaitent. Moins de la moitié des chrétiens et des musulmans se disent susceptibles de chercher à se faire vacciner, et la majorité de tous les adultes pensent que la prière est plus efficace qu’un vaccin pour prévenir l’infection à la COVID-19, une conviction qui les rend moins susceptibles de chercher à se faire vacciner. Mais la confiance populaire dans les chefs religieux signifie qu’ils pourraient probablement utiliser leur influence pour accroître la réceptivité aux vaccins. En fait, ceux qui disent faire confiance aux chefs religieux sont déjà un peu plus susceptibles de faire confiance à la capacité du gouvernement à garantir la sécurité des vaccins, et moins susceptibles de dire qu’ils ne se feront pas vacciner, ce qui suggère que la religion et la santé publique ne sont pas forcément des rivales pour les convictions des gens. Pour ce qui est de la tolérance religieuse et la liberté de religion, la grande majorité des Africains expriment des attitudes accueillantes envers les personnes d’origines religieuses différentes, et la plupart estiment que la diversité religieuse, ethnique et raciale renforce les communautés plus qu’elle ne les fragilise. Les données recueillies indiquent néanmoins que la discrimination religieuse par le gouvernement et les autres citoyens n’est pas chose rare.

AbstractGod alone is the perfect ruler and his power is dependent upon none. Human beings who possess power can rightly exercise it only if they acknowledge that their power is delegated. God made it clear to the Israelites, even before they asked for a king, what such a king should be and how he should lead his people. Deuteronomy 17:14-20 sets forth a number of limitations placed upon the monarchy. The motive behind these limitations was to ensure that the Israelite king will not behave like the kings of the other nations, but that he will follow the will of God and maintain a society which is right with itself and right with God. 1 Samuel 8 warns the people of Israel against the potential danger of the establishment of kingship. More than a warning, 1 Samuel 8 can also be seen as another guideline which could hel\') the kings of Israel to realize the temptations and dangers they were going to face in the exercise of their authority. From the text of Jeremiah 22, we chose two kings of Judah: Josiah and Jehoiakim as case studies of the use of power or authority in the Israelite monarchy. Josiah understood his task as a king in terms of complying with the standard set in Deuteronomy and 1 Samuel. As a result, it went well for him and for the nation. But Jehoiakim was condemned for his failure to comply with God's standard. Because of the failure of Jehoiakim and many other kings like him, Israel was destroyed and the people ~re) of Judah were taken to exile. This means that the moral, social, economic, and religious conditions of any nation or society depend, in large part, on the kind of leadership of those in power. In the political sphere, the church in Africa has two responsibilities: (1) to teach the nation and their rulers the proper use of power and (2) to help the citizens to understand that they are responsible for the kind of government in power because their destiny is linked to the kind of leadership they have accepted to rule over them.

AbstractThis article is a social scientific reading of James and John's request for seats of honour in Mark 10:35-42. It argues that when James and John made such a request they misunderstood the meaning of discipleship. The argument is established by looking at the literature review on Mark 10:35-42. Discipleship as presented in Mark is described to understand the type of discipleship demanded by Jesus. The discipleship misconceptions are also outlined in detail. The purpose here is to demonstrate that the disciples of Jesus, James and John, in Mark 10:35-42 misunderstood the meaning of discipleship as presented in Mark. The article makes a contribution to the ongoing research on New Testament scholarship by studying Mark 10:35-42 through a social scientific criticism.

AbstractLeadership in Mark has been explored extensively by many biblical scholars worldwide. In the same length servant leadership in Mark has been studied by scholars like Robert Greanleaf, Gene Wilkes and others. It must be noted though that most of these studies on leadership emanated from a western scholarship and therefore applied to a Western context. Therefore there is a need for leadership in Mark to be applied to an African context. To address this research gap this study applies servant leadership in Mark 10:35-45 to African Pentecostal Christianity in general and Apostolic Faith Mission of South Africa in particular by using a reader-response criticism. The study also used Diachronic approach to investigate the historical background of Mark and found that Mark 10:35-45 is about leadership misconceptions and servant leadership principles. The same approach was used to investigate the historical background of Apostolic Faith Mission and found that there were leadership misconceptions that divided the church in its early years and servant leadership principles that united the church in recent years. Furthermore the study used a synchronic approach to interpret the meaning of Mark 10:35-45 and found that the leadership misconceptions in Mark are kinship, self-interest, position, competition, and lordship. The study also found that servant leadership principles in mark are suffering and service. Similarly, the study found that leadership misconceptions in the Apostolic Faith Mission were racial segregation and white supremacy and the Servant leadership principles are unity and reconciliation. When leadership misconceptions and servant leadership principles in Mark 10:35-45 are compared to African Pentecostal Christianity it is found firstly that the leadership misconceptions in Mark 10:35-45 like kinship and lordship are similar to the leadership misconceptions in African Pentecostal Christianity like racial segregation and white supremacy respectively. Secondly, it tm2016 New Testament Studies PhD Unrestricted

AbstractThe subject of leadership has been explored from different fields by different scholars. The leadership debates and discussion have dominated academia across the globe for decades. The contribution of this thesis to the subject of leadership is threefold. Firstly, it demonstrates a different style of leadership, that is, servant leadership. Secondly, it studies servant leadership from a biblical perspective in general and Philippians 2:5-11 in particular. Thirdly, it applies biblical servant leadership principles to an African context. The historical background of Philippians is studied to understand the world of the text. The different leadership styles are explored and compared with servant leadership. Servant leadership principles are studied in Philippians 2:5-11 and applied in an African context. The thesis concludes with the servant leadership models in South Africa like Nelson Mandela, Desmond Tutu and Frank Chikane. The purpose here is to demonstrate that servant leadership as a New Testament concept is applicable to a contemporary South African context. Consequently, the thesis makes New Testament research available to an African audience.

AbstractThe aspects of the political leadership in South Africa discussed in this article include, among others, abuse of power, corruption and lack of public accountability. In response to these aspects, the article demonstrates that servant leadership is an urgent style for the current state of political leadership in South Africa. The article discusses key aspects of the current political leadership in South Africa as a point of departure. The article also discusses the theological foundation and key principles of servant leadership in order to apply them to the current state of political leadership in South Africa Intradisciplinary and/or interdisciplinary implications: Servant leadership principles as outlined from a theological point of view are applied to the aspects of political leadership in South Africa.

AbstractThis article discusses the Son of Man as Minister and Life giver in Mk 10.45. The Son of Man as Minister is the servant who did not come on earth to be ministered to but to minister to others. The Son of Man as the Life giver is the servant who pays a price for the sake of many sinners in the world. The life, crucifixion, death, and resurrection of the Son of Man become that price for the release of those who are enslaved by sin. The purpose of this article is to demonstrate that these aspects of the Son of Man – Minister and Life giver – are aspects of servant leadership.

AbstractThis article is a historical study of Frank Chikane from early life to the presidency of Thabo Mbeki. The article looks at the early life of Chikane; his experience of the crusade organisation "Christ for all Nations" in 1975; theological studies at the Pan-African Bible Correspondence College; pastoral duties at Kagiso; ordination in 1980; detention by government; suspension by the church; involvement in Institute for Contextual Theology; reconciliation with Adriaan Vlok; involvement in the unity of the Apostolic Faith Mission (AFM); and his role as a director general in the presidency of Thabo Mbeki. The purpose of this article is to demonstrate that the leadership style of Chikane is servant leadership.

AbstractFOREWORD BY DR AGRIPPA G. KHATHIDE: In the modern world where the concepts of meekness, humility and service are no longer attractive styles of leadership, this book comes as a reminder how ordinary leaders attain their greatness. These days we are taught that, if we want to reach the pinnacle in leadership, we must learn to be assertive and pushy and not sensitive to the emotions of the people around us. The author suggests another route of values for us to reach our desired position of influence. For one to be great he proposes values of humility, self-abasement and meekness which are different forms of service.

AbstractThis chapter is part of the fourth Christian Leadership Conference theme “Metaphors of leadership or leading by metaphors”. In the chapter, I present “cup” and “baptism” as metaphors of servant leadership in Mark 10:38–39. A literature review on the two verses, Mark 10:38–39, will assist with an understanding of the key message in the text. I will then explore various possible biblical and metaphorical denotations of the “cup” and “baptism”, and apply the implications in Mark 10:38–39 to the matter of servant leadership. The chapter will illustrate that the call by Jesus for his disciples to drink his cup and to be baptised with his baptism is a timely reminder that occupying positions of greatness in the kingdom of God may involve suffering. It is a call for leaders around the world to endure hardship and tribulation with the hope of an eschatological vindication. It is also a call for leaders to embrace a leadership of serving others rather than seeking to attain positions and places of honour. According to Greenleaf (1997:14), servant leaders demand to serve first and to acquire a position later. In other words, they seek primarily to minister and they become great because of their attitude towards serving.

AbstractThis study was an evaluation of key principles of leadership that are taught on the internship programme of five select churches in Nairobi. The primary method of data collection was by way of a questionnaire. This questionnaire consisted primarily of close-ended questions, mainly due to the nature of the research. Its intention was to determine the perspective of the respondents in regards to the principles of leadership taught to them on their respective internships. In order to derive this information adequately, the researcher developed three research questions. He further raised twenty nine items that would clarify in detail the intention of the research questions posed. It was faintly discovered that there were three key principles of leadership which were taught on these internship programmes in general. These were Planning, Delegation and Vision. However, it was also observed that principles of leadership are not strongly taught on the internship programmes of these five churches.

AbstractThe purpose of this study was to understand the perception of Church leaders in Bunia on the church's care to the children that were orphaned due to war. It explored the church's ministry to orphans as well as factors that hindered addressing the issue of orphans. Data was collected by using interview which was aimed to church leaders whereby one leader was interviewed from each church in Bunia. The procedure used to analyze the findings was based on grounded theory approach with focus on qualitative method. The research findings, as a result, revealed that the church in Bunia is inactive to take care of orphans because of poverty and lack of biblical teaching about her responsibility to minister to orphans. Poverty and lack of biblical teaching were found to be major hindrances to the need to take care of orphans. Because the church does not address the issue, orphans lack education, shelter, heaIthcare, the word of God. They are subjected to live on their own, cast away from the rest of the community, and most of them find their place in the streets where they are exposed to poverty, premature sexual practices, sexual abuse, drug, theft, insecurity, diseases, HIV /AIDS, premature death, persistent trauma, and dirty words. Some recommendations were made to the church and leaders, and for further studies. Recommendations for the church aim at encouraging and suggesting way forward in taking care of orphans in Bunia, whereas further study recommendation consists of suggestion of possible topics vis-a-vis orphans that need to be exploited

AbstractThe main purpose of this study was to reconstruct the founding organizational culture ofKoru Bible College and then describe its effects on subsequent leadership transitions. The study also sought to draw general implications on how to introduce change in any academic environment. Two methods employed to collect data were interviews and a study of recorded documents. Emphasis was placed on information gleaned from the interviews because organizational culture is about people's experiences within a historical time frame. A general interview guide approach was used in order to generate information from the respondents. The researcher outlined a set of topics without predetermining the order of the topics and the exact wording of the questions asked. However, the written documents provided tangible and easy to verify sources of data. In order to achieve the research objectives, three questions were posited which gave direction to the research effort: 1. What was the founding organizational culture at Koru Bible College, 1961-1977? 2. How has the founding culture at Koru Bible College influenced or affected subsequent leadership transitions and practice from 1977-1996 and 1996-2002? 3. What factors have enhanced or hindered the process of implementing change at Koru Bible College? The research findings showed that a founding organizational culture has significant and long-term effects on leadership transitions. The process of change from the founding organizational culture to the desired culture is complex and requires an investment of time. Thus, effective introduction of change in any academic environment calls, primarily, for changing people and understanding the past organizational behavior of the relevant organization.

AbstractThe rapid growth of the church in Africa within the past one hundred years poses many serious problems for thoughtful church administrators, missiologists and theologians. If Christianity in Africa is to flourish and prosper into the next century there must be more than quantitative growth. The previous article on The Key to the African Heart reflects on the need to root the gospel deeper into the African heart. This article reflects on the need for leadership training which is both biblically sound and culturally relevant. Paul Kohls paints a graphic picture of the leadership problems within the Christian church in Africa with the African traditional cultural context in the background. He then discusses the need to prepare servant-leaders with appropriate leadership behaviour, both from the biblical and the cultural perspective. This article is provocative for all theological educators who seek to prepare church leaders who can truly lead the church into the third millennium.

AbstractThe aim or this research was 10 investigate the views of church leaders about the causes of tribalism in CEBCE church in Nord-Kivu province. Literature Review discussed the following subjects: tribalism ill the Old Testament, Israel and the Canaanites, tribalism in the New Testament, views of people about the causes of tribal conflict and effects of tribal conflict. . The population of this research were church leaders from CEDCE church and from the "Eglise du Christ au Congo"(ECC). 56 members of the population were selected for the study and a questionnaire and oral interviews were used. The data was collected from church leaders by<the~ use of closed and open ended questions which arc recorded ill tables in chapter four. The findings revealed that there were factors (causes) that are a basis for the Tribal conflict in CEBCE church.. These are lack of discipleship, tribal segregation ill leadership, leadership greed, lack of structure, inferiority complexes, financial greed, and the creation of feudal societies. Recommendations for CEBCE church leaders and [or further studies are made in chapter five.

AbstractLe leadership chrétien est un appel spirituel à servir, guider et inspirer les autres selon les enseignements de la Parole de Dieu. Il ne repose pas sur le charisme personnel, le pouvoir ou le statut social, mais sur une relation authentique avec Dieu et un désir profond de refléter le caractère du Christ. Contrairement au leadership séculier qui vise souvent la performance, le profit ou le pouvoir, le leadership chrétien met l'accent sur le service, l'humilité, la justice et l'amour. Il trouve sa source dans la Bible et se manifeste par une vie de foi, de sacrifice et d'obéissance à Dieu. Ce type de leadership est essentiel tant dans l'Église que dans la vie quotidienne. Il influence la famille, la communauté, les institutions et même la société tout entière. Dieu cherche des hommes et des femmes qui, transformés par l'Évangile, deviennent des instruments de son royaume sur la terre.

AbstractAfrica International University (AIU) Intellectual output.

AbstractLa crise de leadership est l’un des fléaux qui secoue notre planète. Elle semble être la moelle épinière de la menace d’holocauste nucléaire; de la destruction de système écologique source de l’anéantissement de l’humanité par les catastrophes naturelles, l’épidémie ou la famine et; (c) de tant d’autres défis auxquels notre monde fait face. Par observation, il se fait remarquer que la République Démocratique du Congo (RDC) en général et sa capitale Kinshasa en particulier, à l’instar d’autres nations et villes du monde, ne sont pas épargnées de cette crise. Elles font face à la fragilité des entités socio-politico-économiques, culturelles et confessionnelles. Cette réalité serait la suite logique de la crise de leadership qu’elles traversent.

AbstractThis ministry project used a qualitative combined triangulation mixed method design to discover the diverse ways in which young leaders are mentored for the purpose of effective leadership roles in the future. The research consisted of interviews with church leaders who had been in ministry for over eight to eighteen years. The findings revealed that the subjects viewed effective mentoring relationships as a key element in training and empowering leaders for future leadership roles in churches and/or organizations. An important factor in their desire for mentoring was to practice mentoring from a comprehensive perspective with the hope of helping or improving the leadership development patterns of Bethel Liberia Missions as have never been over the years. The findings used various types of mentoring, the nature of mentoring, and the practice of mentoring, which largely is supported by a historical and theological basis that arose from the review of relevant literature. The findings also suggest that during this study a mentoring shift occurred within the leadership of Bethel Liberia Missions. They became more oriented toward an effective mentoring program that could enhance their leadership development patterns. The literature review examines the theological foundations of effective mentoring from the perspectives of Moses, Elisha, Jesus, and the disciples. Jesus exemplified these kinds of mentoring relationships when he changed the lives of his disciples. Effective mentoring done changes the mentee's life and also enhances the growth and sustainability of the organizations or church, thereby continuing the trend of leadership for kingdomgrowth. The literature also addresses how leaders, both mentors and mentees, can changethe churches through effective mentoring relationships.

AbstractThis article is a practical theological reflection on leadership practice. The study offers a critical reflection of the Church’s practice of leadership as it interacts with the practices of the world. The leadership has been focused upon conversation between ubuntu and servant leadership as presented by their respective theorists. The two concepts ubuntu and servanthood are congruent to each other, and both have been used in connection with leadership studies, offering leadership a set of values. The key underlying principle is a focus on the importance of service and community. These leadership concepts have been applied upon the Anglican Diocese of Harare in a recent empirical study which revealed that, by and large, the institution does not embrace ubuntu and servant leadership.

AbstractWhile many berate the poor level of leadership in the Church, it is noticeable that the same complaint is made about leadership in the corporate world. It is the authors’ contention that the new ecclesiology that has been spoken and written about during the past decades cannot be implemented until there is a change in the understanding and practice of Church leadership. Much could be learned from the changes taking place in corporate management. This paper considers a number of leadership models developed over recent years and shows how these could bring renewal to the Christian Church if applied in ecclesial circles.

AbstractThis study sought to discuss the use of core values in leadership with reference to Evangelical Association of Malawi (EAM). There was a three-fold purpose to this research. First was to find out if the leaders in the top three levels of leadership in EAM use the organization's core values to discharge their duties in the day-to-day running of the organization, second was to find out how these core values are communicated down the line, and third was to find out if these core values are known by all the employees (by level) in the organization. These core values are: The mind of Christ/Servant leadership, recognition of all persons as image bearers of God, excellence, stewardship, and integrity. The study adopted a cross-sectional non-experimental research design. The researcher used a descriptive survey approach in which she used a representative quota sample to gather representative data from the lowest level of employees to the overall leaders' level. Firstly, the study revealed that the organizations' core values were generally known and were being utilized by the leaders in the top three levels of leadership in EAM. Secondly, the study revealed that the said leaders were communicating the core values to their subordinates through formal meetings, printed documents, and personal use (demonstration). Thirdly, the study revealed that the core values have permeated the organization sufficiently at least up to Level 3 employees. The core values that have been communicated down to Level 3 employees include: The mind of Christ/Servant leadership, Stewardship, and Integrity. However, the study also revealed that some core values, namely, "Excellence" and "Persons are image bearers of God" appeared to be more aspirational than actual. From the findings, the researcher recommended that EAM should continue to work towards entrenchment of those core values that are more or less still at the aspirational level. In this regard, EAM should continue using envisioning/ planning/review meetings, printed documents and demonstration to communicate the core values. In addition, EAM should work at communicating to all employees the actual meanings (explanatory notes) of the core values as they are given in EAM's strategic plan for 2004-2007 since some of the findings suggest that the core values are held by some employees at a superficial level, yet they need to be deeply ingrained in their minds for effective use in the day-to-day discharge of duties. Lastly, EAM should make extra effort to ensure that the organization's core values are regularly and clearly communicated to, particularly, Level 4 employees since two of them expressed total lack of awareness of the organization's core values.

AbstractList of Illustrations - Foreword by Archbishop Josiah Idowu-Fearon - Preface - Acknowledgments - List of Abbreviations - The Study - Assessment of Leadership and Conflict Theories in Secular and Religious Organizations - Research Methodology - An Overview of the Anglican Church of Tanzania - Conflicts About Leadership: Narratives of Six Case Studies - Interpretation of Conflicts in the Anglican Church of Tanzania - Management of Conflicts - Analysis and Critical Assessment of Consequences of Leadership Conflicts - Summary, Conclusions and Recommendations - Appendix - Bibliography - Index Leadership and Conflict in African Churches: The Anglican Experience investigates the involvement of leadership and conflict in the African church. Mkunga H. P. Mtingele's previous work with the government as a state attorney and his leadership positions in the Anglican Church gave him sufficient exposure and experience to witness the increase of conflict arising from leadership, not only in the Anglican Church of Tanzania, but also in other denominations and organizations in Tanzania, Africa, and beyond.This book highlights and encourage people to understand that conflict is a social phenomenon, endemic and inevitable part of life, the causes of which must be comprehended. This book intends to get rid of the negative perception which many people have that conflicts are an inherent menace, which should be avoided. Conflict is constructive or destructive depending on one's perception as well as the level it has reached. Tools of analysis used can be applicable to different situations both in secular and religious institutions, organizations, and governments. Leadership and Conflict in African Churches is intended to contribute to, and encourage, a wider debate on conflict about leadership. Scholars and general interest groups alike will find specific use in the areas of management, leadership, conflict resolution, theology, religious studies, and social research methodology disciplines "Mkunga H. P. Mtingele has produced an excellent work on the causes and consequences of conflict and conflict management in the Church in Africa under indigenous leadership. Taking the Anglican Church of Tanzania as a case study, the book provides an in-depth analysis of the context, nature, and causes of conflicts that affect the African Church in the past fifty years after indigenous leaders took over from the missionaries. Tribalism and power struggles have not spared the African church. The discourse is rich, informative, and educative not only to experts of church conflict management but also to general leadership interested in leadership and church politics in Africa. I strongly recommend this book which has been published at the right time when the African church needs transformative church."-Palamagamba John Kabudi, University of Dar es Salaam School of Law "In an Anglican Communion in which the member churches are only just beginning to get to know each other, books like this make a vital contribution. As Augustine wrote in his Confessions, 'To the best of my power and the best of my will I have laid this long account before you because you first willed that I should confess to you.' It is in this spirit that Mkunga H. P. Mtingele offers this analysis of conflict within the church in Tanzania: to help the church acknowledge its weaknesses and better understand itself, so that it might be renewed and live more fully into its calling. Through sharing his own church's struggle, may Mtingele inspire and equip other churches do the same."-Christopher C. Brittain, Chair in Social and Political Theology, University of Aberdeen "I am grateful for Mkunga H. P. Mtingele's well-researched and informative book, which paints a picture of leadership challenges in Tanzania and the rest of Africa from the perspective of an insider. This is stimulating and worth reading."-Michael B. Curry, Presiding Bishop and Primate of The Episcopal Church "This is a shocking book, a real eye-opener! Based on original primary research data, Mkunga H. P. Mtingele not only provides sufficient evidence on the leadership crisis in the Anglican Church of Tanzania but equally elsewhere in Africa."-Aloo Mojola, Chairman Department of Theology, Biblical Studies, and Philosophy, St. Paul's University Limuru-Kenya

AbstractIn a time of increasingly demanding pressures and expectations being experienced by Pastors, questions can be asked as to how do they as leaders keep their hopes alive. This article explores the stories of many of these pastors, listening for unique outcomes of hoping in often difficult and desperate circumstances. We conclude that the new styles of leadership, skills and organisational structures need to be developed so that leaders can become guardians of hope in a human and relaxed leadership style, which we call "butterfly-leadership".

AbstractThis research was designed to find out the RJace-.2f core values as a basis for effective leadership. There was a dual purpose to this research. First was to understand from the literature what was meant by the term "leadership" and second was to study an existing institution and see how these principles of leadership actually operate in a live situation. The m~nagers of the institution plus the workers of the institution were asked to analyze their role in the running of the institution with particular reference to the use of core values in their day-to-day running of their work. The workers who were selected to participate in this research are (111 those who had worked in NEGST for a period exceeding two years, and everybody who qualified was given a questionnaire to fill out. The total number of those who were approached was 34 individuals. The study was divided into three categories of respondents. Category one had the top four office holders at NEGST, I.e the Vice Chancellor and the three Deputy Vice Chancellors. Category two had the managers of institution that reported to each of the three Deputy Vice Chancellors, while Category three had those workers who reported the managers. Each department was divided into these three categories, and a similar questionnaire given to everybody in each category, irrespective of what department they were in. Questionnaire forms were given out which sought to enquire whether the staff member consciously used core values in their job, and also whether they insisted that their juniors use their core values. This was to try and see whether the core values of the top office holders actually trickled down to the lower levels of the organization. The research revealed that of all the persons who returned the questionnaires, no two people held the same set of core values. Each person had values which were different from the other person. The study also revealed that the third category of respondents interpreted the actions of the category one respondents to mean that they all held different core values from each other. In fact the category three respondents thought that the Vice Chancellor held four different sets of core values. The other significant finding was that the respondents indicated that NEGST did not hold to any consistent set of core values.

AbstractThe on-going processes of decline taking place in mainline churches all over the world in combination with developments in the direction of pluralism, consumerism and globalization pose many challenges to the teaching of leadership and administration at Faculties of Theology. Not only do we find much "crisis language" and even some unease with the use of leadership terminology in theological discourses, but we also see challenges to deeply-held convictions on the traditional understanding of the offices and ministry of the church. The values and underlying assumptions about these notions are contested areas in scholarly research. At the same time we see the development of alternative forms of leadership as well as the rapid growth of African Independent Churches within the African context. The article probes different aspects of leadership and administration and attempts to clarify some points of departure for the on-going conversation. Part of the argument is that the teaching of leadership and administration, in preparing students for their role in Christian faith communities, rests upon four different pedagogies. These pedagogies each contribute towards an integrated spirituality as a prerequisite for authentic leadership. In conclusion, some practical suggestions are proposed as pointers for the future for teaching this challenging field at Faculties of Theology.

AbstractThe purpose of this Thesis Project is to understand the strategies for effective pastoral leadership based on Biblical foundations necessary for leadership and healthy church growth in the Africa Gospel Church-Kenya. Research will be conducted through questionnaires and surveys of 15-20 Christian Leaders analyzing and evaluating the status of urban churches, rural churches, mission fields, and institutions of the Africa Gospel Church-Kenya. The main objective is to provide key principles for effective pastoral leadership and healthy church growth in terms of spiritual life, leadership, staff development, services, finances, and ministry potentials. Lastly, this project will suggest and outline strategic approaches for healthy church growth and applicable Biblical principles for developing, numerical expansion, and methods for planting more than 100 new Africa Gospel Church-Kenya churches within the next decade.

AbstractThe objective of this study was to evaluate the strategies of the mission to the urban poor by the Nairobi Pentecostal Church(NPC)-Central in the light of the concept of poverty in Luke-Acts. In order to achieve this purpose, an extensive review of related literature on the concept of poverty in Luke-Acts was carried out. This dealt with the practices of Jesus, his disciples and the early church in their ministry to the poor among them.Data was collected by means of interviews, questionnaires and written records. The principles of the mission to the poor by Jesus, his disciples and the early church as gleaned from Luke-Acts were used as the criteria for judgement. The views of the leadership, mission policy, strategies and programs of the church towards the urban poor were used as items of evaluation. The research indicated some significant findings: 1. The views of the leadership and the current strategies of the church towards the urban poor were found to be conceptually in line with the biblical insights gleaned from Luke-Acts. 2. The mission policy and strategies of the church towards the poor did not adequately and comprehensively deal with the issue of poverty in the same way that Jesus, his disciples and the early church dealt with poverty. 3. The church has a great potential, with many resources, which the leadership can mobilize fora more effective and holistic ministry to the poor in the city of Nairobi.The conclusions were recommendations for mission mobilization, leadership commitment to gospel ideals, program development in the church and for further research:l. Regardless of the focus of the church, ministry to the urban poor is central to the mandate of the urban church and hence there should be deliberate planning, training and leadership development for mobilization of all possible resources within the church for a holistic ministry to the urban poor. 2 The Nairobi Pentecostal Church-Central, while not losing its focus to reach the elite members of the society, should network and partner with the various stakeholders for partnership in meeting the needs of the urban poor. 3 There is need for further research to establish how the church members, while meeting their needs in a holistic manner, can best be mobilized for ministry to the urban poor.

AbstractDans la recherche actuelle d'un leadership efficace pour le renouveau du Congo cinquante ans après l'indépendance, l'auteur présente le leadership chrétien centré sur l'amour comme l'expression d'une spiritualité permettant de penser même la politique comme un 'apostolat de service'. Profondément religieux, théocentrique et christocentrique, l'amour s'épanche en la connaissance des mystères divins, favorise l'épanouissement de l'intelligence et devient une dilection chez le leader chrétien qui se laisse entraîner par lui. Hautement anthropocentrique, politique et social, l'amour rend concrètes la vérité et la justice, provoque chez le leader chrétien intégrité, honnêteté, fraternité, stabilité, humilité, sociabilité, empathie, diplomatie, esprit de décision, perception, vision, bon sens et service. Note, réf. [Résumé ASC Leiden]

AbstractBased on lectures first delivered in 1988 and 1989 as a part of the ACTEA International Lecturship programme in a series of mongraphs designed to provide, in handy format, theological perspectives on vital issues facing Christianity in Africa today.

AbstractThis paper focuses on the implications of religious or theological education for the stability of the Nigeria nation. Religion as a sociospiritual phenomenon is unequivocally one of the most potent forces that have steered human societies in one direction of thought and action or the other. The evident cases of ethno-religious polarity, intolerance and conflict in Nigeria show how religion has become an impetus for disintegration and instability in the country, so much so that there no longer exists the principle of common humanity which ought to bind people together irrespective of their ethno-religious backgrounds. The paper projects the view that dysfunctional theological education is at the background of the ethno-religious conflagration in the society. The study adopts the historical, descriptive and evaluative methods to examine the problem of theological education in Nigeria. It finds that theological education in Nigeria is defective, lacking the principles of humanism and brotherhood due to particularistic and fundamentalist tendencies rooted in the misunderstanding of the essence of religion and its relationship to humanity. This portends disaster for humanity as it encumbers socio-political stability and impairs human progress. Religious or theological education must therefore be refocused to serve primarily as an impetus for the promotion of peace, love, justice and brotherhood upon which humanity rests in African worldview.

AbstractThis article explores theological and philosophical sources for ecclesial leadership among marginalized communities in post-apartheid South Africa. It represents a journey of reflection from within the personal life stories and leadership experiences of two South African authors who grew up on opposite sides of the racial, class, and gender divides of apartheid South Africa. This journey led the authors to reject well-defined leadership theories that present themselves as generic solutions abstracted from the particularity of unique relationships and communal structures of belonging. They suggest a phenomenological approach to a sociallyembodied theology of leadership for the emergence of a leadership posture via the Broken Ones.

AbstractÀ quels problèmes et questions les chrétiens africains sont-ils confrontés dans leur foi dans leur contexte culturel ? De quelles manières abordent-ils et répondent-ils à ces questions ? Ne gagnerait-on pas à avoir accès à des recherches qui viendraient approfondir et élargir notre compréhension de ces problématiques ? Ce livre aborde toutes ces questions et bien plus encore. Il est le fruit d’une étude et d’une enquête pluriannuelles parrainées par la Tyndale House Foundation. S’appuyant sur les contributions de plus de 8 000 participants africains à l’enquête et sur 57 entretiens approfondis, il offre une vision inestimable et une analyse concise de la dynamique du développement des leaders chrétiens africains aujourd’hui.

AbstractThe scope of this article is to expand the shepherd model of leadership functions as portrayed by the shepherd metaphor. The identification and the biblical usage of the shepherd and the sheep is explored, with special focus on the role of the shepherd. This role is identified as that of caring, courage, and guidance. The caring function includes activities such as restoration, feeding, watering, grooming, shearing, delivering lambs, leading, and protection. The function of courage focuses on activities of assuming responsibility, serving and participating in change. The function of guidance gives a special highlight on hodegos [leader or guide] - to lead or to guide in regard to a decision or future course of action. This is where the leadership training is based. The conclusion is the call for leaders in the ecclesiastical community to pursue the shepherd-leader model for the advance and the effectiveness of the mission Dei [mission of God] in the world.

AbstractENGLISH ABSTRACT: The dissertation explores lay leadership developments in the Reformed Church in Zimbabwe by investigating the leadership history of the Reformed Church in Zimbabwe (RCZ) from 1891 when it was founded in Zimbabwe, to the present. Chapter 1 introduces the problem statement, i.e. the exclusion of laity and women in the broader church structures, dominated by male clergy. It currently blocks transformation. The hypothesis of this study is that lay leadership is not sufficiently represented in the leadership structures of the Reformed Church in Zimbabwe. Reasons for this can be that the influence of the clerical paradigm model of leadership, or the hierarchical Shona culture structures, adopted by the missionaries of the RCZ are still haunting the leadership of the church. The methodological framework for the study is practical theology, used by Hendriks (2004). Some important working concepts are explained and a short historical background of the Reformed Church in Zimbabwe is laid out. In Chapter 2 different views on church offices are discussed. Methodologically, the Word of God provides the normative basis from which the problem statement is addressed. In Chapter 3 some aspects of the historical background of the Reformed Church in Zimbabwe are described. The Shona cultural background and its hierarchical structures are discussed in order to determine how the Shona culture influenced the leadership structures of the church to exclude laity and women. In Chapter 4 the history of leadership in the Reformed Church in Zimbabwe is explored and the position of the lay people from 1891 to the present is discussed. This is done to determine whether there have been developments in the area of laity inclusion in the broader leadership structures of the church and to prove or disapprove the statement that the broader leadership structures of the church were dominated by male clergy. Chapter 5 presents the empirical part of the study. Attitudes towards women in the Reformed Church in Zimbabwe are analyzed through qualitative research methods. The data was gathered through interviews that assessed the relation between laity and clergy and men and women in the church. Negative and positive attitudes have been noted from the different groups that were interviewed. Chapter 6 describes the Zimbabwean situation which influences the church leadership due to the pressure of the political, economic, education and health situation in the country. The influence of modernism and postmodern megatrends towards church leadership styles are discussed. These trends seek participation of every individual member for transformation to take place. In Chapter 7 the focus is on five strategies to empower lay leadership to participate in all the broader structures of the RCZ. It also focuses on the applicability of lay leadership development in the RCZ. Finally, the overall summary, conclusion and recommendations are given in Chapter 8. The recommendations need to be considered by the Reformed Church in Zimbabwe in order to strengthen the inclusion of laity and women in the broader structures of the church. The research proved that lay leadership development is gradually taking place in the RCZ, but empowerment of laity and women is still needed.

AbstractThe issue of leadership is complex, and one of the main issues facing Evangelical Church Winning All (ECWA) pastors and leaders today concerns capturing the attention of young people and motivating them to participate in efforts that lead to accomplishing the organizational goals of ECWA. Some ECWA pastors and leaders pursue those goals; without personal sacrifice, vision, or passion essential to genuine ministry. Consequently, the disillusioned youth of ECWA are not pursuing ministry vocations because oftentimes they do not see servant leadership practiced by their pastors and leaders. The purpose of this study was to determine perceived barriers and obstacles to the implementation and practice of servant leadership among pastors and lay leaders ofECWA in order to recommend strategies to promote servant leadership. The study inquired of the pastors and lay leaders the current leadership practices used within ECWA, how they currently link their leadership practices with the practice of servant leadership in their respective churches, what the leaders perceived as personal and organizational barriers or obstacles that prevent servant leadership practices, and what ECWA leaders perceive as ways to increase the practice of servant leadership among pastors and lay leaders. In all, 164 barriers were identified, which were organized into eight barrier categories. The significant barrier categories that emerged in the study included ego, partiality, poor leadership skills, poor relationship skills, poor leadership quality, dishonesty, spiritual issues, and financial issues. A number of implications resulted from the research. The research reveals that publishing the results will generate discussion among ECWA pastors concerning the servant leadership model, a clarification and crystallization of thinking about the topic, an implicit didactic element for survey, and an insight into the best allocation of resources to address the leadership problem. The assumption is that organizations trying to change from command-and-control leadership to a more people-centered leadership model must first understand the barriers.

AbstractChristian Transformational Leadership is a major leadership theory whereby the Christian leader, most simply, seeks to influence (or transform) followers on the basis of his or her vision and character. However, definitions of the theory remain sketchy, and in their present form do not offer an adequate basis for research. This article details how a suitable body of Christian Transformational Leadership literature was selected and a definition extracted from the literature. It further suggests ways in which a definition of Christian Transformational Leadership may serve to advance research in the field.

AbstractThis study was an attempt to find out, understand and describe the role of church leadership in numerical church growth of North mead Assembly of God and Bread of Life Church International. The study was carried out as a case study of the two churches. [h~ools or instruments employed to procure qualitative data were personal interviews and questionnaire, Internet, and library resources. The researcher conducted the interviews, participated in church services and collected the completed questionnai~ Northmead Assembly of God and Bread of Life Church International are among the known growing churches in Zambia whose church attendances run to thousands. The churches are popular and appear to be enjoying growth partly because of the TV programs that they are running on the National Television.ee findings revealed that the two churches are experiencing numerical growth due to the leaders' participation in church ministries, the sound preaching of the word, expressive and open worship coupled with good music and the evangelism programs promoted in the churches~The leaders' role in church growth is indispensable as long as the leaders remain committed to their calling. However, it was discovered that the moment the leaders slip into sinful lifestyle, exhibiting bad example or conduct and cease to become available for ministry, church growth is hampered. The observed roles of church leaders in numerical church growth, in this study, can be applied in any setting of the church and growth is likely to occur.

AbstractLe replay de la 1ère conférence des « Jeudis du Défap » 2025 avec la théologienne Gertrude Kamgue Tokam sur le thème : Promotion / Leadership des femmes dans l'Église en Afrique.

AbstractIntroducing the Journal of New Testament Studies of 2004 which carried a number of articles on early Christian families, MacDonald and Moxnes (2004:3-6) observed that, “The hope is that a direct focus on ‘family matters’ will shed new light on such diverse topics as rituals, leadership, asceticism, social location, community growth, and the lives of women, children and slaves in early Christianity.” In this article I focus on how ‘family matters,’ specifically parenting, shed light on Paul’s practice and understanding of leadership. In a world where poor leadership has led us into a number of problems (political, environmental, economic, ecclesiastical, etc), the subject of leadership becomes very important. In Christian circles, models of leadership with a biblical basis are likely to be more effective. In support of servant leadership, the article therefore uses Paul’s imagery of parenting as a model that he preferred leaders to follow. Using the undisputed Pauline letters, the article analyses texts like 1 Cor. 3:2, 4:15,17, 2 Cor. 6:13, Philm 10, Phil. 2:22 and 1 Thess. 2:7,11 from a historical critical perspective to draw lessons on leadership for communities of faith.

AbstractThe pattern of leadership succession observed globally in most contemporary Pentecostal movements and churches can be characterised as dynastic succession. Yet historic modern Pentecostalism (in the Azusa tradition) prided itself on being biblical. This article explores the biblical sources, examining first the leadership structure and then the leadership succession patterns in the apostolic church as well as the extra-biblical sources of the apostolic patristic era. Our findings from this New Testament (and patristic sources) survey of leadership succession in the apostolic church and post-apostolic churches furnish a template for critical evaluation of the prevalent succession approaches of contemporary Pentecostal groups. Critical elements of apostolic and leadership structure and succession patterns are highlighted, and needed inferences are drawn for the re-shaping of leadership and its succession in contemporary Christian ministries and churches.

AbstractThe article focuses on what the theological drama found in Jn 4:7-42 indicates about the role of women in leadership and nation building in the context of the developing countries of Africa today. It examines the context of the pericope, provides an exposition of the text, offers observations on where Johannine theology impinges on contemporary Africa, and proposes a relevant socio-theological evaluation of the role of women.--C.R.M. Abstract Number: NTA34-1990-1-211

AbstractU.'s article discusses the challenges of leadership as reflected in the OT and in African contexts, noting certain strengths and weaknesses exemplified in various approaches to the question of leadership in both the OT and contemporary Africa. As an alternative model, U. proposes a transcendental perspective on leadership in response to the African situation. [Abstracted by: Christopher T. Begg] Abstract Number: OTA30-2007-FEB-270

AbstractThe purpose of this study is to analyze the rebellion of the people of Israel in Numbers 11-21 and highlight its challenges to Moses' leadership. The findings of this inquiry then draw lessons for the African Church. The covenant of Sinai and the presence of Yahweh manifested by the cloud by day and the fire by night could not prepare the people to face confidently the hardships of the wilderness. The section of the book of Numbers we have studied shows that Israel persistently murmured against Yahweh and against his servant Moses during the wilderness journey. This rebellious attitude constituted a real challenge to Moses who struggled, on the one hand to provide for their daily need and, on the other hand pleaded with God so that he may forgive their rebellion. We identified three major causes for the rebellion of the Israelites, namely complaints due to the privations of the wilderness, complaints against Moses' leadership, and complaints against God. Moses was challenged to find solutions for the survival of his people in the wilderness and to make sure that they finally made it to the Promised Land. It was not an easy task but Moses was successful in living up to his assignment because of his intimate relationship with God and his own exemplary character. Whenever his leadership was challenged, Moses was so patient not only in handling the provocation but also in relying on God to miraculously provide to all the needs of the people and the vindication of his chosen leaders. Even though the generation of those who left Egypt, including Moses himself, did not enter Canaan, this study shows that he had been a successful leader of his people. From the wilderness journey experience African church leaders can learn how to handle a murmuring and rebellious attitude displayed by their constituencies. This study focuses on the quality of the leadership as a tool in dealing with a grumbling spirit. The Church should seek to confer the position of leadership to: (1) leaders with a genuine call from the Lord and chosen according to biblical standards, (2) leaders whose heart is burning with compassion and willingness to meeting people's need, and (3) leaders who can identify themselves with their congregation. If the Church displays such a capacity of handling members' discontent, it will become a source of inspiration even to the political leadership of the continent.

AbstractChurch leadership plays an important and irreplaceable role in the planting and the configuration of the missional congregation. The key to the formation of missional communities is their leadership. In that regard, this article explores Classical Ghanaian Pentecostal Churches&apos; leadership and leadership formation from a missiological perspective. This was done through an exposition on their leadership system (structure). It was argued that Classical Ghanaian Pentecostal Churches&apos; leadership is based on the Fivefold Ministry (Apostle, Prophet, Evangelist, Pastor and Teacher). These leadership functions were therefore discussed in the light of their missiological implication. The conclusion arrived at is that it is not enough to discover one&apos;s spiritual gift or calling; these gifts should be developed and nurtured through mentoring and proper theological education, with the ultimate purpose being to participate in the Missio Dei.

AbstractCampbell in his book, The elders: Seniority within earliest Christianity (1994). proposes a &apos;new consensus&apos; in viewing the evolution of church leadership in the New Testament. He utilises the results of the sociological approach to the New Testament in an attempt to establish a link between the term presbuteros and the paterfamilias figure of the house churches in the Pauline churches. In so doing he asserts that the evolution of church leadership should not be viewed in terms of a decline from charismatic to ecclesiastical leadership (the &apos;old&apos; consensus). In this article it is maintained that the church had &apos;natural&apos; leaders since its inception. This leadership then matured into the hierarchical church order of the second century, of which the letters of Clement of Rome and Ignatius of Antioch bear early testimony. The article concludes with a brief appraisal in which certain deficiencies of Campbell&apos;s &apos;new consensus&apos; are pointed out.