Servant leadership is an act of love where one denies themselves of comfort and surrenders the illusion of control by becoming present to others while taking on the nature of a servant.  As opposed to the common leader-first hierarchical model prevalent in our world, “The servant leader is servant-first.  It begins with the natural feeling that one wants to serve, to serve first …servants first make sure that other people’s highest priority needs are being served.”[1]  Michael Slaughter defines servant leadership as, “Bringing refreshment, restoration, redemption, and empowerment to other people for the purpose of God.”[2] At its basic level servant leadership says: “When the toilet overflows we can all grab a mop,” (Smith).

      Servant leadership is a spiritual matter, and the spiritually led Christian leader is called to a markedly different style of leadership. This is a foreign model in a sin-saturated power-hungry world where extrinsic rewards are the most sought after. Janet Hagberg asserts that “people who aspire to be leaders need to be more concerned with internal or inner power than they are with external or outer power.”[3] David Chronic describes this human condition as, “Apart from Christ, we all are “slaves to sin” and tend to serve our own interests (John 8:34; Rom. 6). So, it is not simply a question of becoming a servant. We are already serving something. The question is, “What do we serve?” Paul exhorts us to “do nothing out of selfish ambition” and to “not look to our own interests” (Phil. 2:3-4). We are called to have the same mentality as Jesus. It is a move from our self-centered way of serving to God’s way of serving.”[4] Serving God’s way reveals our tendency to serve our own needs and to waiver in our service of others.  Maybe we fear alienation, or the anxiousness of the world. We must humbly arrive at a place in our leadership where we ask God to relieve our guilt and shame, and to give us the freedom to serve others from the motivation of love.  Often, the temptation is to take pride in our work and to exaggerate our own achievements, but we acknowledge that these are the work of God’s grace in and through us.  A great way to test the motivation behind your service and to determine whether you are sincerely fulfilling the role of a servant leader Rick Warren offers, “The true measure of your servant hood is what you do when you’re treated like a servant.”[5] Ouch.  

      The opening account of Genesis reveals that God seeks unity and wholeness within His creation.  From the beginning of creation, God reveals the very nature of God’s self as servant. Other Biblical principles reveal that service is indiscriminate (Luke 22:24-40), and authority is to be wielded compassionately for the sake of the community as a demonstration of love.  Jesus serves with His everyday experiences, not just washing the disciple’s feet. Servant leaders pass the credit around, (John 13). Biblical texts also reveal leaders as humble servants who remember that people always take precedence over rules (Luke 14:7-14). In community, like mindedness is a must allowing everyone to share in the ministry of compassion (Phil.2:1-4). In sharing this vision as to the community, Dave Odom says, “A vision has to be translated into a set of activities that become habits,”[6] and illustrates this with the Biblical example of Paul’s exhortation to the Christians in Rome, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God (Romans12:2).  Knowing God’s vision, it’s our task to translate it into the culture where we live.  “The Christian leader views the world through the lens of who God is, where God is, what God is doing, and what God invites and calls us to.”[7]

     The paradox is when considering “leader,” we think up, power to help the people down below.  Servant, you think down, Jesus on His knees washing the feet of His disciples. The servant role is important for groups.  Servant leaders focus more on those in the group than on the ones at the top.  “Servants aren’t on a power trip; you’re always a servant and sometimes a servant leader.”[8]  Once we’ve confessed our love to Jesus, “Jesus sends us out to be shepherds, and Jesus promises a life in which we increasingly have to stretch out our hand and be led to places where we would rather not go. He asks us to move from concern for relevance to a life of prayer, from worries about popularity to communal and mutual ministry, and from a leadership built on power to a leadership in which we critically discern where God is leading us and our people,”[9] this is downward thinking, a life of downward mobility- the vision of maturity. The life that succumbs to relevance seeks to be the center of attention and is characterized by Stage 3.[10]

 

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[1] Greenleaf, R. (1970). Servant-Leadership. Retrieved October 2011, from www.12manage.com.

 

[2] Class notes 9/23

 

[3] Hagberg, J. O. (2003). Real Power. p.xx. Salem: Sheffield Publishing Company.

 

 

[4] Chronic, D. (n.d.). The Servant Nature of God. Retrieved September 2011, from Qideas.

 

 

[5] Warren, R. Class Notes taken on September, 6th  from a lecture by Daryl Smith

[6] Odom, D. (2011). Habits are Keys to Transformative Leadership. Faith and Leadership , 3.

 

[7] Warner, K. L. (2011). Grace to Lead. p. 32. Nashville: Good News Publishers.

 

[8] Smith, D. (2011, September 13th). Class Notes. Orlando, Fl.

 

[9] Nouwen, H. J. (1989). In the Name of Jesus. pp. 92-93. Crossroad Publishing Company.

 

[10] Hagberg, J. (n.d.). Spiritual Life Inventory SLI. Retrieved September 2011, from janethagberg.com: www.janethagberg.com

 

 

The Practice of Ministry

What changes has the practice of ministry had on your interpretation of (a) the Lordship of Jesus Christ, and (b) the work of the Holy Spirit? 

      “Jesus Christ is Lord,” Κύριος Ἰησοῦς, (Kurios Iesous), represents the earliest and most basic form of Christian confession. Twenty-first century Christians must not ignore the compelling truth it represents. The authority of the confession dominated the apostolic church and stood as foundational in the Christian life. The Apostle Paul wrote, “Therefore God also highly exalted him
and gave him the name
that is above every name, so that at the name of Jesus
every knee should bend, in heaven and on earth and under the earth and every tongue should confess
that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11). This confession is one of the best ways to convey the meaning of Jesus’ authority over the believer and the church, and the expectation of his final victory.^[1]

     The confession of Jesus’ Lordship and the genuine surrender by faith places the Christian at the disposal of the exalted Savior and the sovereign of the universe for Jesus’ continued mission through the church. Millard Erickson writes, “Accepting Jesus as Lord means making him the authority by which we conduct our lives.”^[2] Working out the implications of Jesus’ Lordship requires a lifetime process known as sanctification.^[3] The recognition of Jesus’ Lordship moves one to repentance and requires relinquishing one’s rebellion toward God. Then, the individual has the responsibility of sharing and demonstrating the Gospel core with others. 

     “Jesus Christ is Lord” has been the central motif of my Christian journey. During my practice of ministry this truth has only served to reinforce the need to replace myself as Lord and sustainer of my own life and family. Jesus can easily become someone’s Savior and never their Lord. Thomas Oden claims that, “to understand Christ as Lord is to confess that he was appointed by the Father to have us under his power, to administer the kingdom of God in heaven and earth.”[4] I am committed to this kingdom work under Jesus’ Lordship and authority. 

     I had the privilege of serving two churches as a Provisional Elder (process of becoming a full-elder). In whatever context I find myself, Jesus is Lord. The churches I have served belong to Christ. Everyone I meet is a creation of God, called by inspired grace, and loved unconditionally under Jesus’ Lordship, thus deserving my witness to the Gospel message. During my first year of ministry at my current appointment I have conducted fifteen funerals. Never before has the truth of “Jesus is Lord” been so important as I have shared with grieving family members and friends the Gospel core. 

    One family in particular will forever stand as an exemplary example of what it means to be Christian and know Jesus as Lord. This family had lost their loved one but there was something different about how this family handled the event. As I ministered to the family in the days prior to the funeral and following, they laughed, worshipped, and lived together in such a way as to testify to the fact that ‘Jesus is Lord.’ The wife of the deceased, and family members all claim to trust Christ as Savior. These claims became evident to others and me from the stories they told and the way they conducted themselves in the midst of loss. I trust that this is why we truly worshipped the Lord and celebrated in the face of death.    

 

(b) The Holy Spirit 

     As I make my personal confession of “Jesus is Lord,” I am proclaiming a personal relationship with the triune God, for Jesus says, “Anyone who has seen me has seen the Father” (John 14:9), and the apostle Paul writes, “…no one can say, ‘Jesus is Lord’ except by the Holy Spirit” (1 Corinthians 12:3).  That same Spirit testifies to my Spirit that I am a child of God. It is the proclamation of a timeless truth. The person of the living Triune God reigns now and forever, and desires a saving relationship with all. 

     Richard Hays states, “The one certain criterion of the Holy Spirit’s inspiration is that He empowers the simple confession, ‘Jesus is Lord.’”^[5] That confession is foundational to the sacrament of baptism as we confess Jesus Christ. The Christian’s response to Jesus’ Lordship recognizes God’s constant calling out to humanity both on a personal and communal level. When the individual truly realizes and confesses the Lordship of Jesus Christ, the Holy Spirit baptizes the individual into the life affirming Christian community of which Jesus is head. After the individual surrenders to the Lordship of Jesus in his/her daily life, the Holy Spirit empowers the person to overcome sin, which separates people from God, themselves, and others.^[6] As a result of the Holy Spirit’s work, the individual and the Church are enabled to live and worship in Christian unity and empowered to witness in the world. 

     Everything we can know and understand about God results from the person and work of the Holy Spirit. The Christian church as a community of believers exists by the activity of the Spirit, “as an instrument of God’s mission and ministry.”[7] The same Spirit, moving over the face of the waters at creation, spoke to the prophets creating a covenant community of expectant believers. The fulfillment of their expectation, the Son, was given the Spirit without limit. “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness…” (Luke 4:1). After the resurrection of Jesus, the expectant community becomes the new covenant community empowered, cleansed, united, and sent out to the whole world by the Holy Spirit. 

     The same Holy Spirit who enables individual believers to confess, “Jesus is Lord,” baptizes them into the church body and builds a community of faith. The Holy Sprit is actively drawing people to God to convince them of their sin and the forgiveness made available through the death, resurrection, and victory of Christ over death (John 16:8-11). Through this process of God’s divine grace the faith community is being constantly drawn into God’s presence and power. When one accepts Christ as their savior it is the Holy Spirit who serves as the agent of new birth. The Holy Spirit then nurtures the believer in this new life reminding them of God’s love and claim on their life (Romans 5:5, 8:14-16), and gives the required gifts for ministry to all members of the body of Christ (2 Corinthians 12). 

     I feel that the practice of ministry has helped me to move forward into my relationship with God through the Spirit. While serving the church I have also witnessed the Holy Spirit’s activity especially as it pertains to the process of discipleship. I’ve witnessed people cooperate with the grace of God and grow in their relationship with God as Disciples of Christ and desire to love and serve God and one another.     

     Believers are called to live holy lives under the Lordship of Christ. The loving and nurturing God continues the sanctifying work of extending grace to the believer thus making it possible to live a holy life. The process of sanctification transforms the believer and fills them with God’s love. The outworking of the Holy Spirit as evidenced in the life of a Christian bears fruit (Galatians 5:22) as a testimony and a witness to the power and grace of God. 

     I always enjoy leading the congregation through the season of Pentecost. This is an exciting time as we are focused for an entire season on the person and work of the Holy Spirit. However, I am always careful to teach that the Holy Spirit can’t be relegated to one season in the Church year and that God as the Holy Spirit is active in all seasons of the Church year and to be celebrated and submitted to in all of our life experiences.        

     I believe in the power and the work of the Holy Spirit in my life and ministry. As I prepare sermons weekly I pray for the Spirit’s inspiration. It occurred to me quickly in my first appointment that Sunday comes around every week and I must be prepared. The practice of ministry is a true gift but it comes with heavy responsibilities and many demands from people. I have been very busy at times and seen my sermon preparation become less than what I would desire or usually require.  It’s during these weeks that my prayer life has been desperately directly toward the inspiration, guidance, and power of the Holy Spirit. 

    I have felt at times as if I had failed to deliver the message of the text during my sermon when low and behold the Spirit would move in someone’s life in a profound way. There have been several occasions where after a service someone would comment about how something I said made an impact on their lives when I know for sure that I never said those words. Over and over again I have witnessed the Holy Spirit work and usually most powerfully when I humble myself and move out of the way. These moments bring me to my knees and make me grateful for the fact that I am called to be a Pastor in the United Methodist Church. I have learned that I don’t serve in my own strength and power. I am equipped and being transformed just as all are in God’s church and we stand as a testament to person and work of the Triune God, for this we can be assured and united in Christian love. 

   

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[1] Hamblin, Robert and Stephens, William. The Doctrine of Lordship (Nashville: Convention Press, 1990) P. 59.

[2] Erickson, Millard. “Lordship Theology: The Current Controversy,” Southwestern Journal of Theology 33 (Spring 1991) PP. 5-15.

[3] Ibid.

[4] Thomas Oden commenting on John Calvin, Catechesis Of the church of Geneva, LCC XXII, P. 96, cf. Baxter, PW XVII pp. 381-412) Oden, Thomas. Systematic Theology: Vol. Two: The Word of Life (Peabody; Hendrickson, 2008). 

[5] Hays, Richard B. Interpretation: First Corinthians (Louisville: John Knox Press, 1997). P. 208.

[6] Tuttle, Robert. Someone Out There Needs Me: A Practical Guide to Relational Evangelism (Zondervan, 1983), P. 25.

[7] Inbody, Tyron. The Faith of the Christian Church: An Introduction to Theology (Grand Rapids: Eerdman’s, 2005). P. 247. 

Sacraments in the Wesleyan Tradition: Baptism and Holy Communion

    Below is a piece I had to write concerning Baptism and Holy Communion for the Board of Ordained Ministry in the UM Church. Since we recently experienced Baptism of the Lord Sunday and I was invited to share with a Sunday School class on the topic, this could be a good addition. 

How has the practice of ministry affected your experience and understanding of the meaning and significance of the sacraments?

 

     The practice of ministry has had a profound affect on my experience and understanding of the sacraments. As Wesley asserted, “By ‘means of Grace’ I understand outward signs, words, or actions ordained by God, and appointed for this end-to be the ordinary channels whereby he might convey to men the preventing, justifying, or sanctifying grace.[1] A sacrament is a means of grace, and unique. I have witnessed many Christians experience God’s presence and grace in a real and meaningful manner when they partake in the sacraments. I have intentionally fostered a greater appreciation for the sacraments through teaching and providing meaningful experiences that celebrate the sacraments with a deep appreciation without poor abbreviation, rushing, or trivialization.    

     Kristine, was a new member of our Church (Ocala) and had an Anabaptist background. Prior to joining our church Kristine participated in my new member’s class. As we were discussing the sacraments Kristine asked about infant baptism. I began explaining that baptism begins with God, not us. “The grace of God works in a person’s life prior to their awareness moving them into a loving relationship.”[2] In the United Methodist Church we believe that we all stand constantly in need of divine grace. Grace is God’s free and unmerited favor, the expression of divine love for us. 

     Baptism, the rite of Christian initiation, is the action of washing or plunging in water (Acts 2:41). I then refer to what people of her tradition would understand as, “believer’s baptism.” For adults, baptism is a symbol of God’s justifying, or convicting grace. Baptism conveys several important meanings, including symbolizing the Holy Spirit’s washing away of sin (Titus 3:5), the death of sinful nature and the resurrection of a new Christ-like nature (Romans 6:3), and being joined to the Family of God.^[3] Baptism is not something humans do alone, such as repent or have faith. Rather, it is something God does by bestowing grace upon a person’s life. 

     God’s grace begins in the individual’s life before his/her acceptance of God, preparing him/her to accept Jesus Christ as Savior. Because of this, God’s prevenient grace is proclaimed and celebrated in the baptism of babies. This is not the child’s confession of faith. This is a covenant sign of God’s work on our behalf making our response possible. “When infants are baptized, it is right and necessary that when they come to maturity, they make their own confession of faith. But they do so with the clear witness that it is not their confession alone that saves them, but the work of God already done for them long before they ever believed.”[4]

     Baptism makes the possibility of confession greater. “The baptism of a person, whether as an infant or an adult, is a sign of God’s saving grace. That grace—experienced by us as initiating, enabling, and empowering—is the same for all persons.”[5] Our Church has a great process for discipleship. When persons who were baptized as infants are ready to profess their faith, they participate in the service we call Confirmation. 

     I explain to Kristine and the others, that confirmation prepares children to profess the name, ‘Christian’ for themselves. The sacrament of baptism is not a private matter between the person and God. Baptism should always take place in the presence of God’s family, the church where we into into covenant to “nurture this child in Christ’s holy Church, that by your teaching and example they may be guided to accept God’s grace for themselves, to profess their faith openly, and to lead a Christian life.”[6] I explain to the group that this is why we should never have trouble finding Sunday school teachers and youth leaders. While Holy Communion is repeated many times, baptism is only done once; it is God’s act of grace, marking the individual as a Christian disciple.^[7]

     The practice of ministry has given me several opportunities to share these teachings. First, it was with two Southern Baptist youth Pastors in Madison, FL. Then, to a young adult in my Church who was baptized as an infant requesting to be re-baptized because her boyfriend who was a member of the Church of Christ was pressuring her to have an adult believer’s baptism experience and be fully immersed. After the teaching we later held a baptism of remembrance service in the Withlacoochee River.    

     Jesus initiated Holy Communion with the disciples in the Upper Room, (Matthew 26:17-30), and promised to be with them. The whole Trinity is present in Holy Communion lavishing the benefits of Jesus Christ’s passion on those who partake. Eucharist, as it’s also known, from the Greek word meaning thanksgiving, reminds Christians that the sacrament is thanksgiving to God for the gifts of creation and salvation.[8]

     The practice of ministry has led me to celebrate Holy Communion with the church in creative ways to experience afresh the presence of the risen Lord and receive grace for our lives as disciples. We have celebrated Holy Communion at parks, in nursing homes, outdoors underneath the stars, coffee shops, and in homes. 

     During my appointment at Lee UMC (Madison) I was invited by the owner of ‘Southern Living for seniors’ an assisted living facility in Madison to come once every three months and serve the residents, “The Lord’s Supper.” I interpreted this as a great honor and began with much gratitude. Jenny jokingly said, “Just don’t do all that Methodist stuff and everything will be ok.” Although this comment offended me, I know the owner personally and I know she has a Southern Baptist background. However, I would have never imagined this being cause for concern. 

     I quickly learned that ‘A Service of Word and Table’ wasn’t completely foreign to the residents but was completely foreign to the staff that assisted. I attempted to personally serve the group of eight to ten residents by way of intinction using one loaf of bread and a chalice but this was met with resistance not for sanitary reasons but because Mary a staff person and Missionary Baptist wasn’t comfortable. Mary insisted on only using little plastic cups and hard prepackaged wafers. In keeping the peace and maintaining unity I let her provide the elements. However, I did use a loaf each service during the liturgy to bless and break.         

     On a certain occasion while serving the residents I broke the bread and repeated the words that Jesus said, “Take eat; this is my body which is given for you. Do this in remembrance of me.” Something came over me this day so I added, “and know that we not only remember Christ’s sacrifice for us long ago but we also experience what God is presently doing in a powerful, yet mysterious way, and anticipate God’s future work of salvation.”  After the service Mary felt as though we needed talk outside. 

     Mary explained that The Lord’s Supper was to remember Jesus’ sacrifice and added we didn’t need to take the Lord’s Supper every month, especially if we are saved. I explained that ‘The Lord’s Supper’ is a sacrament that I hold in high regard. It’s an outward sign of an inward grace that conveys God’s grace to us in a powerful way that unites, nourishes, and sustains us as we constantly strive to be Christ’s instruments of transformation in the world. I need Christ’s love, forgiveness and healing. I don’t’ know about you but I need that, I want that as often as I can get it. Mary and I thanked one another for listening.

     This experience taught me the importance of healthy dialogue, and maintaining an attitude of respect and openness to learning. I served these people for over a year and kept my focus on the ministry that I felt called to while remaining anchored in my faith tradition yet maintain unity and peace.    

     I am now an ordained elder (Pastor) in the United Methodist Church. A special role for the elder is the responsibility for administration of the sacraments.^[9] The United Methodist Church teaches that baptism is to be performed by an ordained minister in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). Water, by sprinkling, immersion, or pouring, is essential (John 3:5, Acts 8:36).^[10]

      In the United Methodist Church, persons who are ordained as elders may consecrate the Holy Communion elements, protecting Holy Communion from misuse. However, laypersons may offer Holy Communion and I remain intentional to include others. Pastors should be educated and trained in the history, traditions, theology, and spirituality of the sacraments and ways to best convey their full benefits. With humility and respect I am committed to this significant responsibility.

---

[1] Heitzenrater, R. and Outler, A. John Wesley’s Sermons: The Means of grace (1746) (Nashville: Abingdon Press, 1991) P. 160 

[2] Gayle, Carlton, Felton. This Holy Mystery: A United Methodist Understanding of Holy Communion, (Nashville: Discipleship Resources, 1997), P. 15.

[3] Grenz, Stanley, Theology for the Community of God, PP. 339-344.

[4] Staples, Rob L. Outward Sign And Inward Grace, P. 182. 

[5] Gayle, Carlton, Felton. By Water and the Spirit: A United Methodist Understanding of Baptism, (Nashville: Discipleship Resources, 1997), PP. 27, 28.

[6] The United Methodist Hymnal (Nashville, The United Methodist Publishing House, 1989.) P. 40 

[7] Anderson, Sara, We Believe (Anderson: Bristol, 1996), P. 45-52. 

[8] Gayle, Carlton, Felton. By Water and the Spirit: A United Methodist Understanding of Baptism, (Nashville: Discipleship Resources, 1997), P. 17

[9] http://www.gbhem.org/site//The_Ministry_of_the_Elder.htm

[10] Anderson, Sara, We Believe, (Anderson: Bristol, 1996), PP. 45-52.

    I was recently asked to be the keynote speaker for a group of Christian servants. So in the process of prayer and searching the Scriptures I found this short paper I wrote in seminary and thought I would share it with you, as encouragement and a challenge. 

    Servant leadership is an act of love where one denies themselves of comfort, and surrenders the illusion of control by becoming present to others while taking on the nature of a servant.  As opposed to the common leader-first hierarchical model prevalent in our world, “The servant leader is servant-first.  It begins with the natural feeling that one wants to serve, to serve first …servants first make sure that other people’s highest priority needs are being served.”[1]  Michael Slaughter defines servant leadership as, “Bringing refreshment, restoration, redemption, and empowerment to other people for the purpose of God.”[2]At its basic level servant leadership says: “When the toilet overflows we can all grab a mop,” (Smith).

    Servant leadership is a spiritual matter, and the spiritually led Christian leader is called to a markedly different style of leadership. This is a foreign model in a sin-saturated power hungry world where extrinsic rewards are the most sought after. Janet Hagberg asserts that “people who aspire to be leaders need to be more concerned with internal or inner power than they are with external or outer power.”[3]David Chronic describes this human condition as, “Apart from Christ, we all are “slaves to sin” and tend to serve our own interests (John 8:34; Rom. 6). So, it is not simply a question of becoming a servant. We are already serving something. The question is, “What do we serve?” Paul exhorts us to “do nothing out of selfish ambition” and to “not look to our own interests” (Phil. 2:3-4). We are called to have the same mentality as Jesus. It is a move from our self-centered way of serving to God’s way of serving.”[4]Serving God’s way reveals our tendency to serve our own needs and to waiver in our service of others.  Maybe we fear alienation, or the anxiousness of the world. We must humbly arrive at a place in our leadership where we ask God to relieve our guilt and shame, and to give us the freedom to serve others from the motivation of love.  Often, the temptation is to take pride in our work and to exaggerate our own achievements, but we acknowledge that these are the work of God’s grace in and through us.  A great way to test the motivation behind your service and to determine whether or not you are sincerely fulfilling the role of a servant leader Rick Warren offers, “The true measure of your servant hood is what you do when you’re treated like a servant.”[5]Ouch.     

    The opening account of Genesis reveals that God seeks unity and wholeness within His creation.  From the beginning of creation, God reveals the very nature of God’s self as servant. Other Biblical principles reveal that service is indiscriminate (Luke 22:24-40), and authority is to be wielded compassionately for the sake of the community as a demonstration of love.  Jesus serves with His everyday experiences, not just washing the disciple’s feet. Servant leaders pass the credit around, (John 13). Biblical texts also reveal leaders as humble servants who remember that people always take precedence over rules (Luke 14:7-14). In community, like mindedness is a must allowing everyone to share in the ministry of compassion (Phil.2:1-4). In sharing this vision as to the community, Dave Odom says, “A vision has to be translated into a set of activities that become habits,”[6]and illustrates this with the Biblical example of Paul’s exhortation to the Christians in Rome, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God (Romans12:2).  Knowing God’s vision it’s our task to translate it into the culture where we live.  “The Christian leader views the world through the lens of who God is, where God is, what God is doing, and what God invites and calls us to.”[7]

   The paradox is when considering “leader,” we think up, power in order to help the people down below.  Servant, you think down, Jesus on His knees washing the feet of His disciples. The servant role is important for groups.  Servant leaders focus more on those in the group than on the ones at the top. “Servants aren’t on a power trip; you’re always a servant and sometimes a servant leader.”[8]  Once we’ve confessed our love to Jesus, “Jesus sends us out to be shepherds, and Jesus promises a life in which we increasingly have to stretch out our hand and be led to places where we would rather not go. He asks us to move from concern for relevance to a life of prayer, from worries about popularity to communal and mutual ministry, and from a leadership built on power to a leadership in which we critically discern where God is leading us and our people,”[9]this is downward thinking, a life of downward mobility- the vision of maturity. The life that succumbs to relevance seeks to be the center of attention and is characterized by Stage 3.[10]

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[1]Greenleaf, R. (1970). Servant-Leadership. Retrieved October 2011, from www.12manage.com.

[2]Class notes 9/23

[3]Hagberg, J. O. (2003). Real Power. p.xx.Salem: Sheffield Publishing Company.

[4]Chronic, D. (n.d.). The Servant Nature of God. Retrieved September 2011, from Qideas.

[5]Warren, R. Class Notes taken on September, 6th  from a lecture by Daryl Smith

[6]Odom, D. (2011). Habits are Keys to Transformative Leadership. Faith and Leadership , 3.

[7]Warner, K. L. (2011). Grace to Lead.p. 32. Nashville: Good News Publishers.

[8]Smith, D. (2011, September 13th). Class Notes. Orlando, Fl.

[9]Nouwen, H. J. (1989). In the Name of Jesus.pp. 92-93. Crossroad Publishing Company.

[10]Hagberg, J. (n.d.). Spiritual Life Inventory SLI.Retrieved September 2011, from janethagberg.com: www.janethagberg.com