Final Exam Guide PDF

WEEK ONE: From Leading the Congregation (1-3): 1. Identify the three dangers of leadership 1. The Danger of serving sacrificially 2. The Danger of preserving the institution for its own sake 3. The Danger of leading others through change 2. There are many interior attitudes (eg,...

WEEK ONE: From Leading the Congregation (1-3): 1. Identify the three dangers of leadership 1. The Danger of serving sacrificially 2. The Danger of preserving the institution for its own sake 3. The Danger of leading others through change 2. There are many interior attitudes (eg, fruit of the Spirit) that make up the character of a Christian leader. Can you recognize the definitions of the four attitudes described in ch 2? (Chap 2. Pg 30 – 38) 1. Childlikeness: Definition: Living with a sense of openness, wonder, and humility. It involves taking life seriously but not oneself, embracing transparency and trust. Leaders reclaiming childlike qualities bring humility, playfulness, curiosity, and trust into their ministry. When Jesus suggested childlikeness as the model for leadership, he meant it as good news. Childlike spirituality is not to be confused with infantilism or a childish psychological state; rather it is a reliable way to lead others into the kingdom of God. The leader who remains open to this reality receives a gift; the one who ministers to the least in other directed services expresses a radical value inherent within the kingdom. Childlike spirituality and authentic leadership demonstrate the paradoxical power of weakness. 2. Humility: Definition: Recognizing one’s dependence on God and rejecting self-centeredness. It is a mirror of the true self, reflecting strength in faith and confidence in God rather than personal pride or despair. Humility reflects a desire for God rather than material or positional gains. The leader who is poor in spirit stands as a sign of hope that by seeking the way of the cross symbolizing an individual's desire to fulfill a God-given purpose—every human passion can be satisfied and every inner longing fulfilled. 3. Desire to Serve: Definition: A leadership disposition that begins with the choice to serve and leads to conscious leadership, reflecting the nature of Christ. True servant leadership prioritizes the needs of others and seeks their growth and well-being. Serving others reflects Christ’s humility and selflessness. Becoming a servant leader requires a desire to reflect throughout all of one's ministry the profound and provocative nature of service we see manifested in Christ.  4. Self-Examination: Definition: A continuous, honest reflection on one’s motives, attitudes, and actions. It includes examining both conscience (specific actions or failures) and consciousness (patterns in life and leadership). There are two forms of self-examination: 1. Examination of conscience King David practiced the examination of conscience after his encounter with the prophet Nathan, who confronted David about his tryst with Bathsheba. His confession was "an explicitly penitential practice" in which he named and acknowledged his failures. He became conscious of a trust broken that cried out for healing. 2. Examen of consciousness The examen of consciousness is a discipline that enables us to become more deeply aware of the condition of our character and the patterns in our lives that "sharpens our awareness of both positive and negative aspects of our attitudes and behaviors. 3. What is the relationship between spirituality and demands of ministry? (Pg 39 – 44) Spirituality is a growing awareness of God and receptivity to God’s Spirit in our lives, and the means by which we keep that receptivity alive and vital toward the end that the Spirit of Christ is being formed in us for the sake of others and for the world" It sustains leaders, integrating their personal and vocational lives with God’s presence and purpose. Henri Nouwen observes, "We are obsessed by a plethora of activities to the extent that we have no time for prayer and no time to attend to our own needs, even when they have become deepening wounds". Ministry often leaves leaders caught in the clutter of activities, prioritizing busyness over spiritual intimacy, resulting in fragmented souls. Leaders who neglect their spiritual lives often experience exhaustion and disconnection. The story of Father George illustrates this reality: as he abandoned his daily prayers, he became "tired, lonely, and bitter," but when he returned to a disciplined prayer life, he found renewed strength, clarity, and vitality in his ministry. Isaiah 40:28-31 reflects the renewal found in spiritual discipline: "Those who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary, they shall walk and not faint". The apostles, too, recognized this, committing themselves to prayer and the Word, demonstrating that "unless the Word lived in them, they could not birth it in others". Therefore, Ministry requires leaders to surrender their efforts to God, moving beyond self-reliance." Ministry that is beyond our efforts requires that we abandon ourselves to the mysterious actions that God is able to work in us, and through us," even if it means relinquishing control and stepping into "deep waters". In essence, spirituality is both the anchor and the energizing force for ministry, enabling leaders to navigate its relentless demands with grace and purpose.  4. Identify the three elements of Jesus’s ministry, the six graces that Jesus practiced, and the four additional fundamentals of spirituality for Christian leaders. 1. Jesus established a rhythm of public ministry and private spaces 2. Jesus carried out his ministry within the context of a small, intimate covenant community 3. Jesus taught by example that 6 graces were vital to his life and ministry a. Prayer b. Fasting c. The Lord’s Supper d. The Scriptures e. Spiritual Conversation f. Worship in the Temple From Lectures/power points 1. Identify the open systems framework -- environment, inputs, throughputs, outputs, and feedback loop – and be able to describe their function in understanding the whole The Open Systems Framework in leadership is a model that helps to understand how leadership operates within and interacts with an organization and its environment. It is built on the idea that organizations are open systems that exchange inputs (valuable resources, people, technology) with throughputs (internal processes that transform inputs such as mission, relationships, structure, spirit / vision, culture) to produce outputs (valuable services to maintain its position in the marketplace of needs and ideas) with their external environment through a continuous feedback loop allowing for adaptation and improvement. 2. Identify different approaches to theological conversations a. Biblical Theology: The study of theology within scripture itself b. Systematic Theology: seeks to be organized, systematized rational concepts of faith in putting together the biblical understanding in a harmonious, consistent whole c. Historical Theology: The study of theological systems of the past and their developed, how different ways the bible has been interpreted and developed historically d. Moral Theology (Ethics): studies the moral implications of theology in the struggle of moral dilemmas, complexity, and understanding what is good, loving, just, and merciful. e. Philosophical Theology: attempts to define and validate all other branches of theology as truth claims. Apologetics is part of this – a rational defense of the faith using logic and empirical observation. f. Practical Theology/Praxis: medieval Latin from Greek, literally meaning ‘doing’. A multi-disciplinary approach to theological conversations. Praxis – a continual cycle of reflection that moves to engagement and back to reflection to help understand and reframe present realities and move toward new actions. 3. Identify the four elements of Wesley’s Quadrilateral 1. Scripture Scripture serves as the primary source and foundation for theological reflection and decision-making. It is the authoritative text through which Christians discern God’s will. 2. Tradition Tradition refers to the collective wisdom and practices of the Christian community throughout history. It provides a lens through which Scripture is interpreted, taking into account the teachings of the Church and its leaders over time. 3. Reason Reason involves using logic and intellectual inquiry to understand and apply theological truths. It emphasizes thoughtful reflection and the ability to critically analyze faith and practice in light of evidence and coherent argumentation. 4. Experience Experience encompasses the personal and communal encounters with God and the Holy Spirit. It serves as a practical and lived aspect of theology, allowing Christians to integrate faith into their daily lives and ministries. These four elements work together, forming a dynamic framework for theological reflection and decision-making, ensuring a holistic approach that integrates biblical authority, historical insights, intellectual rigor, and personal application 4. “We lead, uniquely, out of image-bearing likeness and human fallenness, with freedom to choose a life of being transformed into the likeness of Christ for union and service with Christ.” The Use of Self: Self is our unique or essential being that distinguishes us from others. The innate elements of our personality, developing healthy ego, and components of our immature psyche, and experiences of our life become integrated over time into a well-functioning whole. Use of Self Requires: a. Personal awareness (intrapersonal): Who I am? How do I show up? What is my impact on others? What are my intentions for action? b. Awareness of others (interpersonal): Who are “they”? How do I bring out their ”best”? What support do they need? c. Awareness of the context (org effectiveness): What is going on in the organisation? What is needed from me for thebest of the organisation? 1. Image-Bearing Likeness Every individual reflects God’s image, possessing inherent dignity, creativity, and the capacity for leadership that aligns with God’s purposes This image-bearing includes the ability to practice virtues such as love, joy, peace, patience, and humility, which are integral to effective leadership 2. Human Fallenness Human brokenness is acknowledged as part of the leadership journey. Leaders often face personal and relational challenges, including failures, disappointments, and limitations Recognizing fallenness is essential for humility and the development of empathy, as it reminds leaders of their dependence on grace and the need for continuous growth 3. Freedom to Choose Transformation Leaders are called to embrace the process of transformation into Christlikeness, which involves spiritual practices, self-awareness, and aligning one’s life with kingdom values This transformation includes cultivating Christlike character (e.g., forbearance, forgiveness, and sacrificial love) and prioritizing service over personal gain 4. Union and Service with Christ Leadership is not merely functional but relational, emphasizing union with Christ through ongoing spiritual formation. Serving with Christ involves embodying His mission of reconciliation, justice, and love in personal and organizational contexts WEEK TWO: From Leading the Congregation (4-7) 1. Identify the three dimensions of vision 1. The vision gives new insight into the glory and grandeur of God (An Upward View) 2. The vision provides new insight into limitations of oneself (An Inward View) 3. The vision offers a new imaginative insight into how circumstances might be different (An Outward View) 2. Relationship between mission and vision (Page 71 – 76) Vision is described as the "impossible dream" that God is dreaming in the hearts of those called to serve others. It offers a new insight into God's greatness, recognition of one’s limitations, and a view of how circumstances might change through ministry. Vision aligns with God’s ultimate purposes and often calls individuals to step beyond their perceived limitations to accomplish divine goals Mission is the practical and actionable outworking of vision. It serves as "the bridge that connects vision to reality." If vision is God’s dream within us, mission is the “waking dream” embodied in the lives of leaders and their congregations Vision provides the broad, overarching direction and inspiration, while mission involves the specific, strategic actions to realize that vision. Mission moves forward and reaches toward the vision, translating it into tangible steps for the leader and community. Therefore, Leaders must align their personal mission with the larger vision shared by their congregations. The realization of this alignment requires leaders to give themselves without reservation toward achieving the vision and mission that God has placed before them 3. Identify Palmer’s five leadership shadows 1. The shadow of deep insecurity about the leader’s identity and self-worth 2. The shadow’s perception that the world is hostile, that there must be winners and losers 3. The shadow of functional atheism, a fundamental belief that ultimate responsibility belongs to the leader 4. The shadow of fear and chaos 5. The denial of death and fear of failure 4. Define “logic of task pursuit.” Refer to Page 94 The logic of task pursuit refers to the self-defeating patterns that arise when leaders and organizations become trapped in habitual ways of working, prioritizing relentless activity over strategic effectiveness. The concept emphasizes the importance of reflection and recalibration to maintain productivity and purpose.  5. Define golden and silver threads Finding the golden thread is to identify the one thing that will make the fundamental difference within an organization. The results of finding the golden thread are systemic and far-reaching, but the impetus may be a small but strategic change. Though it may take minimum effort to make the golden thread a reality, and while it may not be obvious to those who are most connected to the problem, the golden thread yields important consequences. Thus it is high leverage. For example, minor changes in personal diet, exercise, and spiritual practices over time can yield significant results. Often a key nuance with any of these enables us to follow through in our commitments in a way that makes the difference. While there is only one golden thread, there may be two or three silver threads— those smaller innovations that bring a new dimension to some part of the congregation. Therefore if leaders cannot immediately identify the golden thread, then they may look for one or more silver threads and concentrate on them. Since silver threads are often the challenges that someone else can do, leaders do well to consider giving each silver thread to the best performers in the congregation, and ask them to concentrate on this priority alone. From Lectures/power points: 1. Identify the four quadrants of the Johari window 1. Open Area (top left) is what we know about ourselves that is also known by others. 2. Hidden Area (bottom left) is what we know about ourselves that others don’t know. 3. Blind Spots (top right) are what is unknown to me but known to others. 4. Unknown (bottom right) are areas unknown to me, and unknown to others. 2. Identify descriptions of the self (e.g., core, self esteem...) a. Core self: How well do I know myself, all parts of myself? Strengths, skill sets and abilities, weaknesses, vulnerabilities? Am I tapped into God’s love and forgiveness that define who I have been created and redeemed to become? How do I strengthen my core, increasing my self-understanding and integration of all parts of myself? b. Self-esteem: Do I esteem and honor parts of myself without being ego-inflated or falsely humble? c. Self-worth: Do I see my worth as God sees me? How much external validation do I need for my own sense of d. Self-worth: Are there voices that drown out God’s love? e. Idealized self: Am I the person (leader) I think I should be, what others in my past or present think I should be, or what the organization assumes I should be? f. Persona: The “socially constructed” self we present to the outside world which may or may not correspond to our core self. When do I “wear a mask” (or several) in relation to the multiple roles I play in different environments? I know it’s a mask, and that “overdoing it” will impede my authentic self. It must not get stuck on my face permanently, or I’ll be operating out of my false self. 3. Know 3 energy centers of the false self-system 1. Power / Control: I have control only if… 2. Security / Survival: I’m safe only if… 3. Esteem / Affection: People will love/accept me only if… 4. Leader’s character -- identify Christlike characteristics (fruit of Spirit, Colossians passage, e.g., forbear and forgive, kingdom values expressed in Matt 5, 6, 7 e.g., loving enemies, forgiveness, salt and light, etc.) a. Fruit of the Spirit (Galatians 5:22-23) Love, Joy, Peace, Patience (Forbearance), Kindness, Goodness, Faithfulness, Gentleness, Self-control b. Christlike Qualities in Colossians (Colossians 3:12-17) Compassion, Kindness, Humility, Meekness, Patience, Forbearance, Forgiveness, Gratitude c. Beatitudes (Matthew 5:3-12): 1. Surrender: “Blessed are those who are poor in spirit” (Matthew 5:3). a. Represents humility and freedom from pride and prejudice. b. Involves being loving and free from resentment and hostility toward others 2. Heartbreak: “Blessed are those who mourn” (Matthew 5:4). a. Refers to turning away from anger, hatred, and retaliation in the face of loss or difficulty. b. Instead of conflict, such individuals seek God’s comfort and courage to endure and overcome challenges 3. Confidence: “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). a. Not about weakness but gentleness and kindness. b. Describes those who avoid arguments and violence and practice forgiveness 4. Longing: “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). a. Represents those enduring persecution and inequality while striving for justice without resorting to hatred or violenceL2_Slides_Notes_12 Dec. 5. Solidarity: “Blessed are the merciful, for they will receive mercy” (Matthew 5:7). a. Characterizes individuals who are compassionate, understanding, and forgiving toward others, including enemiesL2_Slides_Notes_12 Dec. 6. Authenticity: “Blessed are the pure in heart, for they will see God” (Matthew 5:8). a. Refers to having a clear mind free from thoughts of anger and retaliation, focusing on seeing good in others Loving Enemies (Matthew 5-7) 1. Loving enemies and praying for persecutors (Matthew 5:44). 2. Being the salt of the earth and light of the world (Matthew 5:13-16). 3. Practicing forgiveness as central to relationships (Matthew 6:14-15). 4. Living with humility, dependence on God, and a spirit of reconciliation WEEK THREE: From Leading the Congregation (8-10) 1. Identify eight characteristics of effective teams (Page 114 – 115) 1. A clear elevating goal 2. A results driven structure 3. Competent team members 4. Unified commitment 5. A collaborative climate 6. Standards of excellence 7. External support and recognition 8. Principled leadership From Lectures/power point (concepts overlap with assigned readings) 1. What is the difference between content and process? Content refers to the "what" of group dynamics, such as purpose, goals, problems addressed, decisions, and ideas expressed. It focuses on tangible discussions and objectives. Process refers to the "how," involving the morale, emotional atmosphere, implicit rules, guidelines, conflicts, and cooperative dynamics. It encompasses the group's functioning and relational patterns 2. What are group norms? Group norms are the shared rules, guidelines, and expectations within a group that influence member behavior and interactions. They contribute to the group's functioning by defining acceptable and unacceptable behaviors 3. What are the two major issues of psychological safety? Psychological safety involves: (a) creating an environment where team members feel safe to speak up with ideas, questions, concerns, or mistakes without fear of embarrassment or retribution, and (b) establishing trust and respect among colleagues to foster candidness 4. Identify the major finding of Google’s “project Aristotle.” The project revealed that the key factor in successful teams is not who is on the team but how the team works together. Psychological safety emerged as the most critical factor, influencing team effectiveness 5. What are Tuckman’s four stages of team development? (Chp 10. Page 116 – 122) 1. Stage 1: Orientation to team purpose and culture 2. Stage 2: Conflict with the leader and among team members 3. Stage 3: Team Solidarity 4. Stage 4: Individuality, Interdependence and team effectiveness 6. Identify the leadership styles of Situational Leadership Theory According to the Situational Leadership Theory (Paul Hersey & Kenneth Blanchard), leadership styles adapt based on team readiness or maturity levels. The key styles include: Directing: High directive and low supportive behavior. The leader provides specific instructions and closely supervises task completion. Suitable for teams with low competence and high commitment. Coaching: High directive and high supportive behavior. The leader provides guidance and encouragement while engaging team members. Suitable for teams with moderate competence but variable commitment. Supporting: Low directive and high supportive behavior. The leader facilitates and supports efforts without providing detailed instructions. Suitable for teams with higher competence and improving commitment. Delegating: Low directive and low supportive behavior. The leader delegates responsibilities and trusts the team to function autonomously. Suitable for teams with high competence and high commitment 7. Identify characteristics of the operational model of conflict The operational model of conflict highlights key dimensions and responses to conflict situations. Its characteristics include: 1. Types of Conflict: Intrapersonal, Interpersonal, Intergroup, Organizational, Environmental 2. Dimensions of Conflict: Values/traditions, Purpose/goals, Methods/policies 3. Threats Involved: Physical, Psychological, Positional, Financial, Social identity 4. Responses to Conflict: a. Self-Protecting Behaviors: Strike back, Comply/give in, shut down/shut out b. Self-Giving Behaviors: Listen well to understand the other party's perspective, Express one's own views and feelings clearly and non- defensively, Own responsibility for personal contributions to the conflict These characteristics focus on recognizing the root causes, types, and constructive or destructive ways to address conflicts 8. Identify conflict levels/objectives of conflict parties (Chp 11. Page 129 – 130) 1. Problem: Level 1 – Conflict is primarily a problem to be solved 2. Disagreement: Level 2 – Conflict has moved from solving a problem to a real disagreement 3. Contest: Level 3 – Conflict has become a contest with competing objectives to win 4. Warfare: Level 4 – Conflict’s focus has moved into a type of warfare where communications have completely broken down and people believe the other parties will not change 5. Destroy: Level 5 – Conflicts are intractable and vindicative (do what is necessary so that the enemy will not survive) 9. Identify 5 conflict management styles 1. Problem-Solving (Win-Win): a. Focuses on collaboration to find a mutually beneficial solution. b. Emphasizes open communication, understanding, and integration of different perspectives. 2. Compromising (Win-Lose or Lose-Win): a. Strives to find a middle ground where both parties give up something to reach an agreement. b. Useful for temporary or time-sensitive resolutions. 3. Avoiding (Lose-Lose): a. Involves evading the conflict entirely. b. Often leads to unresolved tensions and postponed decision-making. 4. Competing (Win-Lose): a. Aims to assert one's own needs or perspective at the expense of others. b. Useful in high-stakes situations where quick, decisive action is necessary. 5. Accommodating (Lose-Win): a. Focuses on yielding to the needs or desires of the other party. b. Often used to maintain harmony or relationships but may lead to long-term dissatisfaction 10. What are three ways of resolving a dispute (See cone)? (Chp10. Page 135 – 136) Resolving conflict and managing differences can also be seen through power, rights, and the interests of conflict parties. Power: In power-based methods of conflict intervention, the focus is on who has more power that is generally coercive rather than cooperative or creative. Raw power may win, but at what costs and to whom? Rights: Rights-based intervention appeals to determining who is right. There are independent standards of fairness or legitimacy based on some authority. This is often seen in the need for adequate insurance or in litigious cultures that use attorneys to win the conflict Interests: Interest-based approaches, based on bargaining power, seek to manage differences by satisfying the interests of each party that include their hopes and desires, values, interests, and needs 11. Identify stages in conflict cycle (Chp 10. Page 130 – 133) 1. Stage 1: Tension Development 2. Stage 2: Role Dilemma 3. Stage 3: Injustice Collecting 4. Stage 4: Confrontation 5. Stage 5: Adjustments 12. Identify 3 P’s in managing conflict a. Participation: Encouraging active and constructive involvement from all parties. b. Process: Establishing clear steps and methodologies to address and resolve conflicts (e.g., open communication, brainstorming solutions). c. Purpose: Focusing on the shared goals or objectives to align perspectives and foster collaboration 13. Identify ground rules in promoting healthy conflict a. Actively listen to understand others’ perspectives. b. Communicate openly and honestly without defensiveness. c. Avoid personal attacks and focus on the issue at hand. d. Respect differing viewpoints and seek common ground. e. Own your role in the conflict and remain accountable. f. Establish a culture of trust and psychological safety 14. Major two insights from the Apostle Paul that are important in managing differences a. Community-Building as a Foundation: Paul exemplified entrepreneurial leadership by crossing boundaries of identity and practice to create inclusive communities of belonging. This approach emphasizes unity and shared purpose as a way to overcome divisions. b. Prioritizing Relational Transformation: Paul’s leadership focused on transforming relationships to build trust, accountability, and effective communication, fostering a sense of belonging and collaboration within groups WEEK FOUR: From Leading the Congregation (11-14) 1. Identify the five characteristics of chronically anxious families (Chp 11. Pg 144 – 147) 1. Emotional Reactivity 2. The Herding Instinct 3. Blame Displacement 4. The Quick Fix Mentality 5. Poorly Defined Leadership or Failure of Nerve 2. What are the three characteristics of self-differentiated leaders? (Chp 11. Pg 148 – 149) 1. They define who they are and where they stand in the midst of what can be intense emotional reactivity within an organization. 2. They do well when they are able to monitor and slow down their own anxiety, and when they can step back and reflect on their own role in the team's dynamics even in the face of others' emotional reactivity. 3. They do well when they are able to monitor and slow down their own anxiety, and when they can step back and reflect on their own role in the team's dynamics even in the face of others' emotional reactivity. 3. Identify descriptors of mission. Mission is described in the text as a purposeful and transformational endeavor that stems from the identity and values of a congregation. Key descriptors include: Holistic: Mission addresses both individual sin and suffering as well as systemic societal issues. It is embodied in actions that reconcile people to God and address human suffering such as hunger, sickness, and injustice. Timeless and Timely: Mission flows from timeless biblical imperatives, such as Jesus' call to make disciples (Matthew 28:19-20), while also addressing timely opportunities presented by the unique needs of specific environments (e.g., feeding the hungry, caring for the sick). Transformational: Mission is not static but seeks to bring about change in individuals and society, aiming to create a world aligned with God’s reconciling love and justice Identity-Driven: Mission emerges from a congregation’s understanding of its identity, as informed by biblical metaphors such as the body of Christ, the family of God, and the vine and branches. It reflects who the congregation is and what God has called it to do. Active and Outward-Focused: Mission inherently moves outward, engaging with the world rather than retreating into internal programs. It is centered on making a tangible difference in the community and beyond  Review the relationship between mission and the environment. Refer to chapter 14. Pg 186 – 192 A healthy mission connects clearly and compellingly with the environment. This involves discerning local needs and opportunities and aligning the church’s ministries to address them effectively When congregations focus solely on internal programs, they risk becoming isolated “religious clubs” with no meaningful impact on their communities. Conversely, excessive adaptation to the environment may dilute the church’s distinct identity and purpose The church must balance being “in the world” but not “of the world.” It must engage with its environment without losing its prophetic voice or core mission Unlike the apostolic church, which thrived in hostile environments by crossing boundaries to engage with the world, with the Christendom paradigm, which equated mission with institutional power, leading to diminished local impact Environmental shifts often open new windows of opportunity for mission, requiring congregations to discern and adapt without losing sight of their foundational biblical imperatives 4. Identify the three questions of mission (Chp 14. Pg 192 – 194) a. Who are We? i. Who do others say we are? ii. Who do we want to be? b. What is our business (To what purpose has God called us?) i. Build on your strengths and performance ii. Explore outside the needs and opportunities iii. Determine what you really believe in c. How do we decide on the right mission priorities and get them done? i. Step 1: Define your community ii. Step 2: Identify the people iii. Step 3: Find the “invisible” people iv. Step 4: Analyze the intangible forces v. Step 5: Listen to your community vi. Step 6: Choose your focus of Ministry From Lectures/power point deck 1. Can you describe the 4 different phases of the forgiveness journey? a. Hurt: Acknowledging and feeling the pain caused by the offense. b. Hate: Experiencing anger and resentment toward the offender. c. Heal: Engaging in emotional work to move past the resentment and begin to let go. d. Reconcile: Restoring the relationship or finding peace with the situation, even if reconciliation is not possible 2. What’s the difference between acute anxiety and chronic anxiety? a. Acute Anxiety: A reaction to a real, immediate threat; a "wake-up call." b. Chronic Anxiety: A persistent sense of uneasiness that is often free-floating and triggers automatic, reactive responses 3. Is it true that families are simultaneously involved in four separate families whose emotional forces interlock: family of origin, nuclear family (if single, close friends), families in organization, and organization is like a “family”? Yes, it is true that families are simultaneously involved in four separate systems: a. Family of Origin. b. Nuclear Family (or close friends if single). c. Families in the Organization. d. Organization as a Family. These systems are interrelated, and unresolved issues in one can affect the others 4. Can you identify the five typical characteristics of anxiety patterns in families? a. Distance/Togetherness: Struggles in balancing closeness and separateness. b. Triangling: Drawing in a third party to manage anxiety. c. Conflict that Simmer and Erupt: Unresolved tensions leading to emotional outbursts. d. Cutting Off Relationships: Coping by severing ties. e. Over-Functioning/Under-Functioning: One person taking on too much while another avoids responsibility 5. Be able to recognize the definition of triangling to “bind” our own anxiety Triangling refers to involving a third party (person or object) to diffuse tension or bind anxiety within a relationship or system. It is a common way to manage unresolved conflicts indirectly 6. What are some triggering issues in an organization that heighten anxiety? You don’t have to memorize these but be able to recognize which have that triggering potential. 1. External threats or uncertainty. 2. Politically sensitive topics. 3. Budget shortfalls. 4. Declining or rapid growth in numbers. 5. Low morale. 6. Organizational conflict or restructuring. 7. Changes such as retirements, new hires, births, deaths, illnesses, or demographic shifts 7. Can you identify the four patterns of reactivity, such as compliance...? Is it true that we use different reactivity patterns depending upon the relationship, issue, and situation? 1. Compliance: Outward agreement with hidden resentment. 2. Rebellion: Resistance and doing the opposite of what is expected. 3. Power Struggle: Competing to win control, often escalating frustration. 4. Emotional Distancing: Withdrawing from engagement or participation. Yes, we use different reactivity patterns based on the relationship, issue, and situation 8. Two major ways to define the scale of self-differentiation: 1. Self awareness and self- understanding of both thoughts and feelings (Some of us live primarily in one or the other), and 2. In highly anxious systems, can I be myself and stay relationally connected (to some degree?). Or am I tempted to comply, engage in power struggle, etc? 1. Self-Awareness and Self-Understanding: Balancing thoughts and feelings without being defined by external expectations. 2. Maintaining Connection While Being Authentic: Staying relationally engaged while remaining true to oneself and resisting compliance or power struggles 9. Three skills/dispositions of well-differentiated leadership: define self, stay relationally connected, and self-regulated your emotions. If we don’t we’ll probably increase defensiveness, blaming, etc of others 1. Define Self: Clearly articulate values, identity, and convictions. 2. Stay Relationally Connected: Engage others empathetically while maintaining a calm presence. 3. Self-Regulate Emotions: Manage personal anxiety and avoid reactive behaviors 10. Review the model of Spiritual Leadership. Can you identify the two components of Spiritual Well-being? How about the four components of Spiritual Leadership? 1. Spiritual Well-Being: a. Calling (life has meaning). b. Membership (feeling understood and appreciated) 2. Spiritual Leadership Components: a. Vision. b. Hope/Faith. c. Altruistic Love. d. Organizational Transformation through intrinsic motivation 11. Do you know what the Triple Bottom Line is? The Triple Bottom Line refers to measuring organizational success through three interconnected dimensions: 1. People: Social well-being. 2. Planet: Environmental sustainability. 3. Profit: Financial performance WEEK FIVE: From Leading the Congregation (15-Epilogue) 1. Identify descriptions of “wishing” “dreaming” “visionary” congregations. Refer to chapter 15, page 201 – 203 2. An important way the “Common” vision comes to a congregation is through its leadership. We also said discuss how there may be other ways visions can happen (without competing with the “Common” vision or with others.) The "Common" vision in a congregation often arises through leadership, where leaders guide and articulate a shared direction that aligns with the congregation's mission, values, and spiritual identity. Leaders play a crucial role in fostering alignment, inspiring collaboration, and connecting individuals to a greater purpose Other Ways Visions Can Happen: 1. Spiritual Encounters: Members of the congregation may experience personal spiritual moments or divine inspiration that contribute to a broader collective vision. These encounters complement rather than compete with the shared vision 2. Blessed Hunger or Divine Impulse: A sense of spiritual yearning or calling may lead individuals or small groups to propose new ideas or ministries that align with the congregation’s mission and values 3. Recognizing Needs: Visions can emerge by observing unmet needs within the community or congregation. Members may feel called to address specific issues or serve in innovative ways 4. Collaborative Dreaming: Vision can also be shaped collectively through the aspirations and hopes of the congregation. By engaging members in open conversations, leaders can gather insights that enrich the “Common” vision 5. Planting Seeds for the Future: Individuals or groups may start initiatives or propose ideas that align with the overall mission, creating pathways for growth and transformation over time. These initiatives often reflect shared kingdom values The key is ensuring these diverse visions are harmonized and integrated into the overarching "Common" vision, fostering unity and preventing competition or fragmentation within the congregation.  3. Do you know what the “S” curve is? Refer to Chapter 16, page 217 – 220 Yes, the "S" curve described in the uploaded slides refers to the life cycle of organizations or initiatives, illustrating the phases of growth and decline. The curve represents: a. Birth: The starting point of an organization or initiative, characterized by energy and vision. b. Growth: A period of expansion, learning, and building. c. Maturity: Stability and optimization where the organization operates effectively at peak performance. d. Decline: A phase where complacency, lack of innovation, or misalignment leads to reduced effectiveness and stagnation. e. Death: Without renewal or adaptation, the organization or initiative may cease to exist. The "S" curve highlights the importance of recognizing when an organization is at its peak (maturity) to prepare for renewal or transformation before decline sets in. Leaders are encouraged to innovate or pivot at the height of success to start a new growth cycle From Lectures/power point 1. Identify characteristics of the 3 major steps of Lewin’s model: unfreezing, movement, refreezing. 1. Unfreezing: Preparing the organization to accept that change is necessary by disrupting the status quo. This involves creating awareness of the need for change and reducing resistance. 2. Movement (Change): Transitioning from the current state to the desired state through planned interventions, learning new behaviors, and adopting new processes. 3. Refreezing: Reinforcing and stabilizing the change by embedding it into organizational culture, practices, and norms 2. Familiarize yourself with the personal change model with six stages. Why is there a danger zone? 1. Stage 1: Loss - Acknowledgment that change involves letting go of the past, whether perceived as good or bad. This stage entails grief over what was familiar 2. Stage 2: Doubt - A stage of uncertainty and questioning. Individuals doubt the facts and seek information that aligns with their perspective, leading to internal and external struggles 3. Stage 3: Discomfort (Danger Zone: individuals may revert to earlier stages if overwhelmed) - The reality of change begins to settle in, creating unease as individuals try to assimilate new realities. This stage often represents a "danger zone" where choices are critical  4. Stage 4: Discovery - Optimism starts to emerge as new opportunities and possibilities are identified. The "light at the end of the tunnel" becomes visible 5. Stage 5: Understanding - Acknowledgment of the benefits of the change. Individuals gain clarity about the value and usefulness of the new circumstances 6. Stage 6: Integration - Full incorporation of the change into life. Challenges are reconciled with positive outcomes, creating a new normal Danger Zone: Occurs in the discomfort stage, where individuals struggle to assimilate change and may choose fear over progress, leading to resistance or regression. Individuals must decide whether to face their fears and move forward to discover new opportunities or retreat into the safety of familiar patterns, effectively reverting to earlier stages o Without adequate support or self-awareness, the discomfort can feel overwhelming, leading to avoidance behaviors and resistance to change o Anxiety, confusion, and fear are heightened at this stage, creating a psychological barrier that can hinder progress unless navigated thoughtfully o This stage also represents an opportunity to grow through resilience and adaptability, but only if individuals can embrace the uncertainty and look toward discovery o The danger zone is a threshold moment requiring intentionality, reflection, and often external support to successfully transition toward discovery and eventual integration. 3. What are the four signs of “slow death?” 1. “Don’t rock the boat” mentality: Competent and well-intentioned people opt out of efforts to drive change, preferring to maintain the status quo. This leads to stagnation as individuals avoid challenging existing systems or behaviors 2. Violation of trust: Decision-makers may recognize the pressures for change but choose to focus their energy elsewhere, eroding trust within the organization. This can cause disconnection and disengagement among team members 3. Thirst for vision: Leaders keep problems associated with the need for change secret, resulting in a lack of shared vision or direction. This leaves the organization without a compelling narrative for the future 4. Burnout among change advocates: Those with a strong track record of initiating change become disillusioned and lose energy. They no longer believe their efforts will make a difference, leading to a decline in enthusiasm and commitment 4. What are the three barriers of middle management that lead to conformity – which gets in the say of deep change 1. Bureaucratic Culture: Multiple layers of approval and reactive patterns. 2. Embedded Conflict: Between functions, peers, or direct reports. 3. Personal Time Restraints: Overburdened roles leaving little room for creativity 5. What are 3 strategies for confronting “slow death?” 1. Recognizing the Need for Change: Acknowledging systemic issues. 2. Building Trust: Restoring faith in leadership and vision. 3. Providing Visionary Leadership: Inspiring hope and a clear direction 6. What’s the logic of task pursuit? 1. Pursuing tasks under stress without alignment leads to inefficiency. 2. The “tyranny of the in-basket” reflects busyness replacing meaningful progress. 3. Taking time for reflection (e.g., retreats) helps realign with organizational goals 7. Can you explain why resistance is important for leaders to recognize and deal with in change? 1. Resistance reveals underlying concerns and barriers to change. 2. Addressing resistance builds trust, ensures collaboration, and promotes sustainable change 8. Can you identify the “tell-tale signs” of resistance? Confusion, criticism, denial, malicious compliance, sabotage, easy agreement, deflection, silence, and overt criticism 9. Adaptive leadership – what’s the difference between technical and adaptive problems? 1. Technical Problems: Clear solutions with existing expertise or knowledge. 2. Adaptive Problems: Require changes in attitudes, behaviors, or culture and have no clear solutions 10. Adaptive leadership is a way to deal with complexity – problems where there are no known answers.... when you’re changing attitudes, behaviors, cultures, etc. Adaptive leadership deals with problems requiring cultural or behavioral change, often in the absence of predefined solutions 11. Can you identify a definition of the “productive zone of disequilibrium?” A balance between too much chaos (overwhelming the system) and too little challenge (no change), where constructive tension promotes learning and adaptation 12. What is the leader “going to the balcony?” This involves stepping back from the situation to observe dynamics objectively, identify patterns, and develop strategic responses 13. What is the “holding environment” in adaptive leadership? A psychological space where individuals feel safe to explore, experiment, and adapt to change while dealing with discomfort constructively 14. Can you identify the descriptors of prophet, priest, and king patterns of leadership in the OT? John Calvin argued that these patterns were inherent in the ministry of Jesus as, priest, and coming king. Jesus reframed kingly role as servant, shepherd,  and steward. Is there a way contemporary leaders can capture these patterns in contemporary ministry? 1. Prophet: Challenges the status quo with visionary leadership. 2. Priest: Provides soul care and fosters healing. 3. King: (Reframed as Servant/Shepherd/Steward): Focuses on organizational stewardship, strategy, and alignment. Jesus embodied all three roles as Prophet, Priest, and King 15. Can you identify the contemporary roles of these patterns as prophetic/visionary, soul care leadership, and organizational leadership? 1. Prophetic Leadership: Visionary and value-driven, challenging injustice. 2. Soul Care Leadership: Nurturing, empathetic, and healing-oriented. 3. Organizational Leadership: Strategic and resource-focused 16. Leaders must know and understand the seasons individuals, families, and congregations experience. The pastor can bring to the congregation an understanding of how the Spirit leads congregations on a spiritual journey. Thus spirituality is a way, more than a station— a journey as much as a destination. But the journey is also a spiritual encounter and a process of moving closer to a land of promise that God prepares for God's people. Each congregation —and every individual— encounters a journey that takes its own twists and turns. Therefore God's call and presence relate to each congregation as unique and special to God, a journey that has been called the way of the heart. Might a biblical/theology metaphor of seasons help us fit human experiences with the leadership patterns of prophet, soul care, and org leadership? Indeed, the scriptures and the records of church history have left a witness that God leads each congregation with intentionality and purpose; some experiences are joyful and bright, others sorrowful and dark— but through each of them God leads to the land of promise. The Exodus story is a journey of God's leading the congregation of Israel into and out of slavery, through the wilderness wanderings, and finally into the Promised Land. The journey with God continues into the Gospels, where many who follow Jesus embark on their own journey of resistance, persecution, trial, and torture into and out of the wilderness of death— and finally into resurrection and new life. Be prepared to identify descriptors of the seasons. Also, see ch 13 in Leading the Congregation Over the centuries the church has recognized that its journey is much like the experiences of the congregation in the Old Testament and those who followed in the path of Jesus. It became clear that life could be understood as a people passing through certain seasons to celebrate the unfolding of the mystery of Christ; the church named these seasons: 1. Advent (coming of Christ) 2. Christmas (birth of Christ) 3. Epiphany (light to Gentiles) 4. Lent (journey toward death) 5. Easter (resurrection and new life) 6. Pentecost (power of the Holy Spirit) 7. Kingdomtide/Harvest Tide or Ordinary Time (God's renewing, sustaining presence)  putting his soul in danger—the lack of contemplative prayer, feelings of loneliness, and the constantly changing involvement were symptomatic of the Spirit being gradually suppressed.7 This confession from one who is known for his insight concerning the spiritual life illustrates how subtle—and intense—the struggle can be in many of us between what we desire to have as a satisfying intimacy with Christ and our longing for an external validation of our ministry. 8 To remain true to our call, we must continuously and honestly examine our inner motivations in the light of four predispositions of religious leadership: childlikeness, humility, the desire to serve, and self-examination. Childlikeness The eager disciples asked, "Who is the greatest in the kingdom of heaven?" (Matt 18:1). To their utter amazement, Jesus put before them a small child, and as they listened he said, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me" (Matt 18:3-5).9 The hearts of the disciples were filled with ambition; they wanted a kingdom that would bring the honor due to them in their new career. Not only were they fully aware of their glorious past history as a people— which yet promised hope and restoration—they had also left their previous vocations and families and immediately followed after Jesus, who had demonstrated to them the authority and power to get things done. The aspiring disciples thought that children would only waste Jesus' time—and theirs. Besides, what role could children possibly play in this new enterprise? How could children keep up with the competition among the adults? Jesus' surprising response to the disciples' question was sincere, for he came to announce the reign of God in which there is no rigid hierarchy or superiority among his followers. His response must have shocked and offended them. Time after time, and to the very end, they raised the question of greatness in the kingdom (see Matt 18:1-5; 20:20-21; Mark 9:33-37; Luke 9:46-48). So poignantly did this question concern the disciples that Luke painted it on the canvas of the Last Supper. After Jesus announced his passion and impending death, the disciples knew the time was near, though they did not fully understand the implications. As a consequence, their humanity was revealed when a dispute arose among them as to which one of them was to be regarded as the greatest; thus Jesus said to them, "The kings of Copyright © 2010. Abingdon Press. All rights reserved. the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves" (Luke 22:25-26). To the very end they raised the question, and Jesus gave the same reply: The greatest will be the youngest, and the leader as the servant. Beyond this, we are not asked "to remain a child but to become one.... living toward a second innocence: not the innocence of the newborn infant, but the innocence that is reached through conscious choices." 10 The disciples asked a sincere question, for their environment had conditioned them to Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  believe that when the kingdom of God was to be established, there should be a prominent hierarchy among its inhabitants. However, the disciples' question opened up a theological discussion with Jesus about the nature of the kingdom of God. It is interesting to ponder what might happen if a child were placed in our midst while we were discussing the practice of leadership within the kingdom. What might the child teach us in relation to the kingdom? 11 Again, Nouwen's insight is that becoming a child is living in the Beatitudes in order to find the narrow gate into the Kingdom. He writes: "Isn't the little child poor, gentle, and pure in heart? Isn't the little child weeping in response to every little pain? Isn't the little child the peacemaker hungry and thirsty for uprightness and the final victim of persecution?... The eternal Son became a child so that I might become a child again and so re-enter with him into the Kingdom of [God]."12 Perhaps childlikeness becomes an important doorway for the leader's freedom to play out one's own life in imagination, wonder, and living in the here and now. Like the aspiring disciples, many religious leaders take themselves too seriously, which can be a signal of our own insecurity. As stated earlier, when operating from an insecure place leaders experience less freedom when feeling defensive and devastated by the slightest criticism. Joyce Rupp explains: "We become serious and competitive. We focus on obeying and agreeing and being accepted. We get our applause by working hard or by living up to others' expectations. Much of the joy in life is missed."13 When Jesus suggested childlikeness as the model for leadership, he meant it as good news. Childlike spirituality is not to be confused with infantilism or a childish psychological state; rather it is a reliable way to lead others into the kingdom of God. The leader who remains open to this reality receives a gift; the one who ministers to the least in other directed services expresses a radical value inherent within the kingdom. Childlike spirituality and authentic leadership demonstrate the paradoxical power of weakness.14 Children take their play seriously, but not themselves—they are transparent without shame and curious without boundaries. Thus the quality of life improves when adults claim their childlike nature, as illustrated by Michael Quoist, who imagines God saying: I like children because my likeness has not yet been dulled in them. I like them because they are still growing, they are still improving.15 Adults who think they have arrived have also learned to hide behind their public masks; this is not so with children, who are not ashamed to show their feelings. The child's face that Copyright © 2010. Abingdon Press. All rights reserved. transparently shows emotions is something that is unlearned by most before reaching adulthood. Thus children, who openly reveal themselves to others—and are genuinely present in the moment—offer a special gift that is difficult for most of us to recognize, much less relearn, for its own value.16 Leaders who reclaim their childlike qualities bring humility, playfulness, curiosity, trust, and perhaps a naiveté into ministry settings that are also the most challenging. Jesus combined childlikeness and humility in his own life and ministry as asserted by A. B. Bruce: "The higher we rise in the kingdom the more we shall be like Jesus in humbling himself. Childlikeness such as Jesus exhibited is an invariable characteristic of spiritual advancement, Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  even as its absence is the mark of moral littleness."17 Carlo Carretto lived in the African desert as a Little Brother of Jesus. After many successful years as an educator and activist, he chronicled his first experiences as a novice monk. In the first of many letters to his sister, Dolcidia, he writes: "Don't worry, Dolce; it's God who's calling me. I know His voice.... Just think: I'm sailing the same African sea as St. Augustine: over there is his diocese of Hippo. I'm going to the desert, my desert.... I wrote to you that I have always found my guiding star. I feel I've found it this time too. God loves me like a baby and is guiding me like a child."18 Carretto journeyed through his entire life in order to experience a freedom one might experience as a little child in the care of God as he described the "divine littleness to which Jesus invites: 'Become like this child', which allows us to contemplate the Father, the giver of life and happiness!"19 Carretto arrived at this conclusion after he experienced a radical change from his earlier career as President of the Italian Catholic Youth Action; he came to believe that the fatal error of Christians was to "think of themselves as saviors, when they get worked up as if everything depended on them."20 Believing a peasant woman could know as much about God as the greatest theologian, Carretto describes the hideous in-fluence of pride that burns the soul and dries up everything. And pride is all the greater in spiritual people: in us. I can understand why Jesus took a bitter line when dealing with us (the professional religious): sinners and prostitutes will take their place ahead of us. It's because we don't want to become little! On the excuse that the religious life is a great, very great thing, we no longer dream of becoming nothing, nothing, nothing. Dear Dolce, I would ask that if you pray at the crib for your brother Carlo, ask with enthusiasm for this gift for me: make him little, little, little. All right?21 Throughout the correspondence between Carretto and his sister, he emphasized becoming childlike, more Christlike. He saw this not as a punishing hardship, but as a privilege in and through leadership positions as well as entrance into the kingdom. Becoming little provided Carretto the freedom to "run more swiftly towards the great final fire. Go on, sister, no holding back, just trust in the immense mercy of One who immolated His Son to save a slave."22 Humility According to Trappist monk Thomas Merton, "Humility contains in itself the answer to Copyright © 2010. Abingdon Press. All rights reserved. all the great problems of the life of the soul. It is the only key to faith, with which the spiritual for faith and humility are inseparable. In perfect humility all selfishness disappears and your soul no longer lives for itself." 23 Thus, for Merton, humility serves as a mirror of the true self, reflecting the paradoxical extremes of personal praise and despair. A leader with humility receives praise gracefully and does not despair because, as Merton points out, in the humble person there is no longer any such thing as self-pity. On the other hand, self- pity that is absent of humility flourishes in the one who deliberately rejects help from others while remaining alone.24 The One who "'humbled himself and became obedient to the point Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  of death' (Phil 2:8a) remains the ultimate essence of humility. Through the example of Christ, humility is intimately related to faith and is the surest sign of strength."25 What is often misunderstood is that humility is not a contrived surrender to being overpowered; rather the humility of Christ is firmly rooted in faith and con-fidence in God. Jesus taught the crowds, saying: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt 5:3). With this promise Jesus introduced the Beatitudes—the attitudes that can shape our thoughts and lives, and usher in the kingdom realm. Each disciple was called by Christ, thereby having renounced everything. However, Jesus called them "blessed," not because of their privation and renunciation of many things, for these are not blessed in themselves. Rather, as Bonhoeffer suggests, "Only the call and the promise, for the sake of which they are ready to suffer poverty and renunciation, can justify the beatitudes."26 Do we dare to believe that those who do their small part to bring the kingdoms of the world under the reign of God are to stand as "poor in spirit" amid the riches of wealth, power, prestige, and worldly wisdom? Yes, in our better moments we do believe. Contemplating the wonder of our call, we realize our impoverished condition. Inherent in our call to ministry is the realization that we are not by nature equipped to bear the burdens of leadership that God has laid upon us—we all embrace our experiences and our blessings when we are poor in spirit. The apostle Paul expressed a particular humility for leaders in his letter to the Corinthian congregation when he wrote: Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, the things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God. He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, "Let the one who boasts, boast in the Lord." (1 Cor 1:26-31) Desiring littleness, obscurity, and compassionate respect for the least is difficult in a world obsessed with possessions and positions—especially when many around us are scrambling for upward mobility. The temptation that afflicts most religious leaders is not that of monetary wealth, as many clergy who struggle with their limited retirement resources would testify. Instead the "to be rich temptations" among most clergy are not merely for money but also for admiration, respect, adulation, prestige, and power. These are some of the riches we must guard against if we are to experience the freedom to be poor in spirit. God offers this poverty as spiritual freedom and blessing—not as a burden or a restraint—upon those whom God has chosen to be leaders in the church. Copyright © 2010. Abingdon Press. All rights reserved. The desire to be poor in spirit has been planted in the deep soil of our inner being, but so has the desire to be acknowledged for dedication and hard work. The conflicting desires and motives reside side-by-side in our deepest interiority—they do battle with one another, each seeking to gain ascendancy over the other. Richard Foster claims that "within all of us is a whole conglomerate of selves. There is the timid self, the courageous self, the business self, the parental self, the religious self, the literary self, the energetic self. And all of these selves are rugged individualists. No bargaining or compromise for them. Each one screams to protect his or her vested interests.... No wonder we feel distracted and torn."27 Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  The spirit of poverty embraced by the religious leader, according to Nouwen, is the way of the cross; it is downward mobility versus upward mobility. Life is often dichotomized between winning and losing, and making it to the top is applauded.28 What a stark contrast is this to God's way. The Word of God came down to us and lived among us in order to serve us, not seeking divine equality (and power) as something to be exploited. The leader is set apart as a living hermeneut in the midst of a world obsessed in its pursuit of comfort and upward mobility—a way that can never be satisfied, for it only increases the ravenous desire for another, and then another. The world is better off when leaders have gone to the bottom of the social ladder in order to give simple witness to poverty and when people at the margins begin to believe in them.29 The leader who is poor in spirit stands as a sign of hope that by seeking the way of the cross—symbolizing an individual's desire to fulfill a God-given purpose—every human passion can be satisfied and every inner longing fulfilled. In his advice to a friend who was weighing a call to the ministry, Bishop Walpole provides a reminder of what motivates our ministry, saying: "If you are uncertain of which of two paths to take, choose the one on which the shadow of the cross falls."30 The words of Carretto, Nouwen, and Bishop Walpole are possibly too heavy for us to bear. However, this is the way of the poor in spirit to which every religious leader is called— an invitation filled with promise. A Desire to Serve St. Paul's hymn expresses one of the deepest mysteries in describing Christ's desire to serve and to express his obedience even to the point of death. Paul wrote to the Philippians: If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, Copyright © 2010. Abingdon Press. All rights reserved. taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross. (Phil 2:1-8) What does the desire to serve have to say to us as we seek to carry out our ministries in the Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  same mind as was in Christ Jesus? The desire to lead may conflict with the desire to serve. Robert Greenleaf explains the difference between leader-first and servant-first. The servant-first begins with a desire to serve followed by a conscious, aspiring choice to lead; this is in sharp contrast to the leader- first, whose service to others is absent or overshadowed by the need to assuage power or to acquire material possessions. Inherent in the call to servant-first leadership is an underlying value that makes certain other people's highest-priority needs are met.31 The best test for Greenleaf, but one that is difficult to administer in evaluating one's own servant-first leadership, is to ask if "those served grow as persons? Do they, while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants? And what is the effect on the least privileged in society; will they benefit or, at least, not be further deprived?"32 Choosing to be a servant leader in a materialistic and power-grabbing society is difficult since it runs countercultural to values within a society that defines the end game in terms of power, position, and financial well-being. Becoming a servant leader requires a desire to reflect throughout all of one's ministry the profound and provocative nature of service we see manifested in Christ. Carretto explains: That God is beautiful is no secret. It is written on every flower, on the sea and on the mountains. That God is immense is no secret. All you have to do is look at the universe... what is the secret? Here it is: God is a crucified God. God is the God who allows himself to be defeated, God is the God who has revealed himself in the poor. God is the God who has washed my feet, God is Jesus of Nazareth. We are not accustomed to a God like this.33 Religious leadership is fraught with its own unique temptations, which leads us to a fourth essential condition: self-examination. Socrates said, "The unexamined life is not worth living." According to Socrates, to look after and care for the soul is more important than money, honor, and even reputation. The first duty is "to know thyself.... For once we know ourselves, we may then learn how to care for ourselves, but otherwise we never shall."34 Self-examination O LORD, you have searched me and known me. You know when I sit down and when I rise up; you discern my thoughts from far away. You search out my path and my lying down, Copyright © 2010. Abingdon Press. All rights reserved. and are acquainted with all my ways. Even before a word is on my tongue, O LORD, you know it completely. You hem me in, behind and before, and lay your hand upon me. Such knowledge is too wonderful for me; it is so high that I cannot attain it. Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I take the wings of the morning and settle at the farthest limits of the sea, even there your hand shall lead me, and your right hand shall hold me fast. If I say, "Surely the darkness shall cover me, and the light around me become night," even the darkness is not dark to you; the night is as bright as the day, for darkness is as light to you. For it was you who formed my inward parts; you knit me together in my mother's womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed. How weighty to me are your thoughts, O God! How vast is the sum of them! I try to count them—they are more than the sand; Copyright © 2010. Abingdon Press. All rights reserved. I come to the end—I am still with you. (Ps 139:1-18) You desire truth in the inward being; therefore teach me wisdom in my secret heart. (Ps 51:6) There are two forms of self-examination: examination of conscience and examen of consciousness. King David practiced the examination of conscience after his encounter with the prophet Nathan, who confronted David about his tryst with Bathsheba. His confession was "an explicitly penitential practice" in which he named and acknowledged his failures.35 Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. ProQuest Ebook Central. Created from harvest on 2025-01-21 04:50:12.  He becasme conscious of a trust broken that cried out for healing. It is not surprising that crises and failures should drive moral leaders into selfexamination. Perhaps the discipline of self-examination of consciousness practiced before the crisis might have prevented the crisis. This is a hard lesson for leaders with inflated egos, because in many cases they feel themselves to be invincible and incapable of such failures. The examen of consciousness is a discipline that enables us to become more deeply aware of the condition of our character and the patterns in our lives that "sharpens our awareness of both positive and negative aspects of our attitudes and behaviors." 36 One of the greatest dangers defying religious leaders is that of becoming so busy or so bored, so proud or depressed, or so successful that the things they desire most, as well as their actions, go unexamined.37 Our reasoning is because we want it so much, we assume it is right for us, so therefore we will do it with no questions asked. This mentality totally rules out any possibility for critical analysis. Accordingly, an essential practice in becoming an effective leader is to continually examine our own lives. First, examine the character and structure of our lives when out of the public eye: What are my heart's desires? What thoughts do I entertain? To what private and secret activities do I give myself? Second, examine the quality and character of one's life and work when one is in the public eye: How would others describe my values as a leader? How would others describe my motives and desires? How would others describe the results of my leadership—and what I wish to be known for? Without exception the Reformers sounded the call and set the example of self- examination. Martin Luther taught that the last activity of each day should be to examine one's motives and actions of the day, and then give the day to God and go to sleep, that while we are out of the way in the hours of this "momentary death," God may finish our work and do for us as we sleep what we could not accomplish in our wakeful hours.38 Calvin tellingly describes the need for selfexamination when he says that "without knowledge of self there is no knowledge of God... [and] without knowledge of God there is no knowledge of self."39 John Wesley modeled self-examination as a continuing essential for the religious leader. In his early years he set aside time in every day for the "examination." Later, he began the practice of setting aside each Saturday for self-examination. Finally, in his later years, he developed the habit and inner clock to pause for the first five minutes of every hour to examine the hour past.40 Our colleague Mike McNichols remarked that in a sermon on self- examination, he estimated that he had lived at the time more than 20,000 days, yet he could Copyright © 2010. Abingdon Press. All rights reserved. only recall a few moments within specific days. If nothing else, selfexamination invites us to live in awe of the journey of life, at how God transforms us over a lifetime. Congregations expect competency and integrity in their leaders—a congruency between what they profess and what they do. For a variety of reasons, many resist the inward journey. Some are afraid or preoccupied, feeling guilty for taking the time as the urgent problems press in on them. However, the interior life of the leader is revealed in all aspects of ministry. Thus the religious leader "must not be a slave to one's own unexamined passions. Otherwise the souls entrusted to one's care may be subject to manipulation by the supposed career, whose passions are projected on to the relationship." 41 The foundation blocks—of growing Heuser, Roger, and Shawchuck, Norman. 2010. Leading the Congregation : Caring for Yourself While Serving the People. Nashville: Abingdon Press. Accessed January 21, 2025. P