Biblical Leadership Quotes

If people are not making mistakes, they are not trying new things. If they are making the same mistake twice, they are not learning new things!

God has always been about the business of shattering expectations, and in our culture, the standards of leadership are extroverted. It perfectly follows the biblical trend that God would choose the unexpected and the culturally "unfit" - like introverts - to lead his church for the sake of greater glory.

At its heart, biblical faith is a creed of the antihero. It is the story of men and women who come to the end of themselves and must discover God.

I knew the problem wasn’t a lack of women leading in church history. The problem was simply that women’s leadership has been forgotten, because women’s stories throughout history have been covered up, neglected, or retold to recast women as less significant than they really were.

Leadership is a Western virtue; submission is a biblical virtue.

By examining the practical application of biblical principles in the boardroom, we aim to demonstrate how faith can inspire ethical leadership, guide responsible decision-making, and contribute to a more just and equitable business environment.

John Frame’s ‘tri-perspectivalism’ helps me understand Willow. The Willow Creek style churches have a ‘kingly’ emphasis on leadership, strategic thinking, and wise administration. The danger there is that the mechanical obscures how organic and spontaneous church life can be. The Reformed churches have a ‘prophetic’ emphasis on preaching, teaching, and doctrine. The danger there is that we can have a naïve and unBiblical view that, if we just expound the Word faithfully, everything else in the church — leader development, community building, stewardship of resources, unified vision — will just happen by themselves. The emerging churches have a ‘priestly’ emphasis on community, liturgy and sacraments, service and justice. The danger there is to view ‘community’ as the magic bullet in the same way Reformed people view preaching.

Patriarchy walks hand in hand with racism, and it always has. The same biblical passages used to declare black people unequal are used to declare women unfit for leadership. Patriarchy and racism are "interlocking structures of oppression" Isn't it time we get rid of both?

Submission means that a wife acknowledges her husband’s headship as spiritual leader and guide for the family. It has nothing whatsoever to do with her denying or suppressing her will, her spirit, her intellect, her gifts, or her personality. To submit means to recognize, affirm, and support her husband’s God-given responsibility of overall family leadership. Biblical submission of a wife to her husband is a submission of position, not personhood. It is the free and willing subordination of an equal to an equal for the sake of order, stability, and obedience to God’s design. As a man, a husband will fulfill his destiny and his manhood as he exercises his headship in prayerful and humble submission to Christ and gives himself in sacrificial love to his wife. As a woman, a wife will realize her womanhood as she submits to her husband in honor of the Lord, receiving his love and accepting his leadership. When a proper relationship of mutual submission is present and active, a wife will be released and empowered to become the woman God always intended her to be.

you cannot “save” a church without focusing on the important things that make it a church—scriptural authority, biblical leadership, teaching and preaching, ordinances, covenant community, and mission.

If all you are doing is spending time with the struggling members of your church and you are not building proactively into your church's culture, and you are being shortsighted and limiting the effectiveness of your ministry.

Source of national strength. By providing leadership, guidance, restraint, security, and values, the family unit promotes the greatness of the nation. Should the family fail in these responsibilities, the nation will suffer as a result.

It’s true that historical memory about female leadership empowered later women like Margery Kempe to preach, teach, and lead. But it’s also true that patriarchal beliefs about the inferiority and impurity of female bodies made it more difficult for women to exercise these spiritual gifts.

Christians are commanded to pray for those in political leadership, but they have no biblical mandate to use the Christian ministry or the cause of Christ to endorse or campaign for any politician. They are entitled to their own views and opinions, but they are not entitled to equate those views and opinions with Christian dogma.

The first grand federalist design...was that of the Bible, most particularly the Hebrew Scriptures or Old Testament... Biblical thought is federal (from the Latin foedus, covenant) from first to last--from God's covenant with Noah establishing the biblical equivalent of what philosophers were later to term Natural Law to the Jews' reaffirmation of the Sinai covenant under the leadership of Ezra and Nehemiah, thereby adopting the Torah as the constitution of their second commonwealth. The covenant motif is central to the biblical world view, the basis of all relationships, the mechanism for defining and allocating authority, and the foundation of the biblical political teaching.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

The person who lives securely in the knowledge of the love of God will be a person whose influence is sought, whose leadership produces fruit.

Nobody has to get "better" to come to Jesus.

Leadership is great, however, it is founded and sustained by followership.

The aim and the result of faithful, fruitful, and fulfilling service is to make God famous.

Our real problem is not the pervasiveness of the darkness but a failure of the light. Light always dispels darkness. The glorious light of the resurrection life of Jesus Christ is still sufficient and available to those who reject self-reliance and return to His plan for biblical leadership. This return can reignite the radiance of the Gospel in transforming power.

Even after God’s astonishing “Five point plan” to quell the rebellion: (1) Appear as a cloud and cause old men to speak gibberish; (2) Blow bad birdmeat into camp to poison people; (3) Use the Amalekites to kick his people’s asses; (4) Open the earth to swallow rebel leaders and their families; (5) Fireblast two hundred others—the griping continued. The people still complained about Moses’ leadership,

It is incumbent on leadership to reevaluate areas where women have been relegated to serve that are not based on biblical prohibitions but rather on cultural practices that may be extensions of sexism and misogyny.

When I’m sitting by my gay friends in church, I hear everything through their ears. When I’m with my recently divorced friend, I hear it through hers. This is good practice. It helps uncenter us (which is, you know, the whole counsel of the New Testament) and sharpens our eye for our sisters and brothers. It trains us to think critically about community, language, felt needs, and inclusion, shaking off autopilot and setting a wider table. We must examine who is invited, who is asked to teach, who is asked to contribute, who is called into leadership. It is one thing to “feel nice feelings” toward the minority voice; it is something else entirely to challenge existing power structures to include the whole variety of God’s people. This is not hard or fancy work. It looks like diversifying small groups and leadership, not defaulting to homogeny as the standard operating procedure. Closer in, it looks like coffee dates, dinner invites, the warm hand of friendship extended to women or families outside your demographic. It means considering the stories around the table before launching into an assumed shared narrative. It includes the old biblical wisdom on being slow to speak and quick to listen, because as much as we love to talk, share, and talk-share some more, there is a special holiness reserved for the practice of listening and deferring.

We live in a culture of reductionism. Or better, we are living in the aftermath of a culture of reductionism, and I believe we have reduced the complexity and diversity of the Scriptures to systematic theologies that insist on ideological conformity, even when such conformity flattens the diversity of the Scriptural witness. We have reduced our conception of gospel to four simple steps that short-circuit biblical narratives and notions of the kingdom of God on earth as it is in heaven in favor of a simplified means of entrance to heaven. Our preaching is often wed to our materialistic, consumerist cultural assumptions, and sermons are subsequently reduced to delivering messages that reinforce the worst of what American culture produces: self-centered end users who believe that God is a resource that helps an individual secure what amounts to an anemic and culturally bound understanding of the 'abundant life.

Biblical literacy is not to be confused with Christian maturity. Homiletic accuracy is not the same as godliness. Theological dexterity is very different from practical holiness. Successful leadership is not the same as a heart for Christ. Growth in influence must not be confused with growth in grace.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

Self-reliance is an America virtue but not a biblical value. Solomon wrote, "The way of fools seems right to them, but the wise listen to advice." (Proverbs 12:15) The word 'listen' carries with it the meaning of seeking out as well as receiving advice. A lot of pain can be prevented if leaders would just check in with their coach before a making a big decision.

Since the local church is “the pillar and support of the truth” (1 Tim. 3:15b), its leaders must be rock-solid pillars of biblical doctrine or the house will crumble. Since the local church is also a small flock traveling over treacherous terrain that is infested with “savage wolves,” only those shepherds who know the way and see the wolves can lead the flock to its safe destination. An elder, then, must be characterized by doctrinal integrity.

Leadership isn’t a goal. Leadership is a role. Wisdom and strength are what we should pursue. Not leadership. Wisdom is discerning when to lead. Strength comes from practicing wisdom. Leadership is a role that changes hands depending on context. In that light, it is important to learn how to lead not because you want to be “a leader” but because when your wisdom and strength have placed you in a position of leadership, you don’t want to screw it up.

So here is my question for complementarian evangelicals: What if you are wrong? What if evangelicals have been understanding Paul through the lens of modern culture instead of the way Paul intended to be understood? The evangelical church fears that recognizing women's leadership will mean bowing to cultural peer pressure. But what if the church is bowing to cultural peer pressure by denying women's leadership? What if, instead of a "plain and natural" reading, our interpretation of Paul - and subsequent exclusion of women from leadership roles - results from succumbing to the attitudes and patterns of thinking around us? Christians in the past may have used Paul to exclude women from leadership, but this doesn't mean that the subjugation of women is biblical. It just means that Christians today are repeating the same mistake of Christians in the past - modeling our treatment of women after the world around us instead of the world Jesus shows us is possible.

Worship is God's gift of grace to us before it's our offering to God. We simply benefit from the perfect offering of the Son to the Father through the power of the Spirit (Ephesians 2:18). Worship is our humble, constant, appropriate, glad response to God's self-revelation and his enabling invitation. Apart from this perspective, leading worship can become self-motivated and self-exalting. We can become burdened by the responsibility to lead others and can think that we might not be able to deliver the goods. We subtly take pride in our worship, our singing, our playing, our planning, our performance, our leadership. Ultimately we separate ourselves from the God who drew us to worship him in the first place. That's why biblical worship is God-focused (God is clearly seen), God-centered (God is clearly the priority), and God-exalting (God is clearly honored). Gathering to praise God can't be a means to some "greater" end, such as church growth, evangelism, or personal ministry. God isn't a genie we summon by rubbing the bottle called "worship." He doesn't exist to help us get where we really want to go. God is where we want to go. So God's glory is the end of our worship, and not simply a means to something else. In the midst of a culture that glorifies our pitiful accomplishments in countless ways, we gather each week to proclaim God's wondrous deeds and to glory in his supreme value. He is holy, holy, holy. There is no one, and nothing, like the Lord.

Most of the original Jewish freedom fighters who fought to establish Israel against all worldly forces, are now dead. Israel’s David Ben-Gurions and Moshe Dayans are gone. The next generation of Israeli leadership were tough, disciplined and resolute in preserving control over the land that God placed in their hands. Those leaders are now no longer in power. Recently, Israel was led by Prime Minister Ehud Olmert, who was, to put it charitably, no David Ben Gurion. He made it clear that he would deal away the land that the Lord granted to Israel, even saying in his final days in office that to attain peace with the Palestinians, Israel would have to withdraw “from nearly all of the West Bank as well as East Jerusalem.

The knight in shining armor who does all he can to protect others, the gentleman who lays down his cloak or opens a door for a lady—these are Christian ideals of manliness. Jesus said that he who would lead must be the servant of all. It’s the biblical idea of servant leadership. The true leader gives himself to the people he leads. The good shepherd lays down his life for his sheep. Jesus washed the feet of the disciples. Jesus died for those he loves. That is God’s idea of strength and leadership and blessing. It’s something to be used in the service of others. So God’s idea of masculine strength gives us the idea of a chivalrous gentleman toward women, not a bully or someone who sees no difference between himself and them.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

It will place a high value on communal life, more open leadership structures, and the contribution of all the people of God. It will be radical in its attempts to embrace biblical mandates for the life of locally based faith communities without feeling as though it has to reconstruct the first-century church in every detail. We believe the missional church will be adventurous, playful, and surprising. Leonard Sweet has borrowed the term “chaordic” to describe the missional church’s inclination toward chaos and improvisation within the constraints of broadly held biblical values. It will gather for sensual-experiential-participatory worship and be deeply concerned for matters of justice-seeking and mercy-bringing. It will strive for a type of unity-in-diversity as it celebrates individual differences and values uniqueness, while also placing a high premium on community.

While abortion is commonly understood as the issue that began to unite evangelicals in the 1970s, I give that dubious honor to the issue of race. Race hatred played the fundamental role in, first, pushing evangelicals towards a "color-blind gospel," which would provide cover for their racially motivated organizing against the federal government, and, second, their push to block implementation of the hard-won gains of the civil rights movement. This color-blind gospel is how evangelicals used biblical scripture to affirm that everyone, no matter what race, is equal and that race does not matter. The reality of the term ‘color-blind,’ however, was more about making Black and other ethnic evangelicals conform to whiteness and accept white leadership as the norm both religiously and socially. It is the equivalent of today's oft-quoted phrase "I don't see color." Saying that means white is the default color.

Some leadership proponents suggest leaders should determine their talents and their passion, and in so doing they determine their calling. They argue if you understand the passion God has given you and you identify the gifts God placed in your life, then you can deduce the kinds of things God has prepared you to do. The problem with this line of thinking is the lack of biblical support. Consider Moses herding sheep in the wilderness. Had he discovered his gifts and passions, he would never have returned to Egypt to deliver the Hebrews. But that was God's agenda. Second, it is tempting to assume God wants us to do things we enjoy and are good at doing. However, for God to accomplish his purposes, he may ask us to do things we do not consider enjoyable (he asked his Son to die on a cross), but they are necessary tasks for God's will to be fulfilled. It's great to be passionate about the work you do. However, spiritual leaders are driven by God, not their passion and talents.

What, then, does submission and respect look like for a woman in a dating relationship? Here are some guidelines: 1. A woman should allow the man to initiate the relationship. This does not mean that she does nothing. She helps! If she thinks there is a good possibility for a relationship, she makes herself accessible to him and helps him to make conversation, putting him at ease and encouraging him as opportunities arise (she does the opposite when she does not have interest in a relationship with a man). A godly woman will not try to manipulate the start of a relationship, but will respond to the interest and approaches of a man in a godly, encouraging way. 2. A godly woman should speak positively and respectfully about her boyfriend, both when with him and when apart. 3. She should give honest attention to his interests and respond to his attention and care by opening up her heart. 4. She should recognize the sexual temptations with which a single man will normally struggle. Knowing this, she will dress attractively but modestly, and will avoid potentially compromising situations. She must resist the temptation to encourage sexual liberties as a way to win his heart. 5. The Christian woman should build up the man with God's Word and give encouragement to godly leadership. She should allow and seek biblical encouragement from the man she is dating. 6. She should make "helping" and "respecting" the watchwords of her behavior toward a man. She should ask herself, "How can I encourage him, especially in his walk with God?" "How can I provide practical helps that are appropriate to the current place in our relationship?" She should share with him in a way that will enable him to care for her heart, asking, "What can I do or say that will help him to understand who I really am, and how can I participate in the things he cares about?" 7. She must remember that this is a brother in the Lord. She should not be afraid to end an unhealthy relationship, but should seek to do so with charity and grace. Should the relationship not continue forward, the godly woman will ensure that her time with a man will have left him spiritually blessed.

Belleville would have us believe that homeowners could bypass all the qualifications for elders in 1 Timothy 3 and Titus 1, and, simply by virtue of having a church meet in their home, become overseers or elders. She would also have us believe that Lydia, who was a brand-new convert and who had just been baptized, became the overseer of the church at Philippi simply because she said to Paul, “come to my house and stay” (Acts 16:15). This claim is going far beyond the evidence in Scripture. The extra-biblical references that Belleville cites do not prove anything about homeowners having such a leadership role in the churches either.3 This claim is speculation with no facts to support it, and several factors in Scripture contradict it. But by making this unsubstantiated claim, Belleville leads readers to think that “Mary (Acts 12:12), Lydia (16:15), Chloe (1 Cor 1:11), and Nympha (Col 4:15)” were “overseers of house churches.”4 She leads readers to believe that several such women were overseers or elders. And so she makes these verses say something they do not say. This leads people to disbelieve or seek some way to explain away the passages that restrict the office of elder to men, and so it undermines the authority of Scripture. Therefore this claim takes another step on the path to liberalism.

... P doth protest to much. It would be one thing if P were merely silent about Midian. But P is hostile to Midian. Its author tells a story of a complete massacre of the Midianites. He wants no Midianites around. And he especially wants no Midianite women around. This author buried the Moses-Midian connection. We can know why he did this. Practically all critical scholars ascribe this Priestly work to the established priesthood at Jerusalem. For most of the biblical period, that priesthood traced its ancestry to Aaron, the first high priest. It was a priesthood of Levites, but not the same Levites who gave us the E text. Some, including me, ascribe the E text to Levites who traced their ancestry to Moses. These two Levite priestly houses, the Aaronids and the Mushites, were engaged in struggles for leadership and in polemic against each other. The E (Mushite) source took pains, as we have seen to connect Moses' Midianite family back to Abraham. That is understandable. E was justifying the Mushite Levites' line in Israel's history. And it is equally understandable why their opponents, the Aaronids, cast aspersions on any Midianite background. That put a cloud over any Levites, or any text, that claimed a Midianite genealogy. We all could easily think of parallel examples in politics and religion in history and today.

The third group called to silence is women. This group is not composed of all women all the time but rather of specific women who were asking questions and speaking in the service. The larger context of these verses demands that we understand these questioning women to be a disruption of the peace and order of the service. This is the reason Paul wrote that 'women should keep silent in the churches' (v. 34). Paul's concern is not just with women (for men too are called to be silent in church); his broader concern is with silence, peace, and order in the worship assembly. This perspective allows us rightly to understand the rest of this chapter, 14:34-40. Paul next tells these specific women to 'be in submission.' We tend to think of this as submission to MEN, but the larger context makes this improbable. Our patriarchal and man-centered culture over the millennia has distorted the meaning of this command to submit. Rather than commanding submission to men, the apostle is commanding SUBMISSION TO THE ORDER OF THE WORSHIP SERVICE, that is, submission to the Holy Spirit. This reading helps us understand the next phrase: 'even as the law says.' Normally LAW in Paul refers to the Old Testament, but it can also have a wider meaning. Nowhere in the Old Testament are women called to be silent, nor are they called to submit to their husbands. Yet there is excellent evidence for biblical and broadly Jewish concern for SILENCE IN WORSHIP before God or the Word of God or while learning from the rabbis (e.g., Deut. 27:9-10; Job 33:31-33; Isa. 66:2; Hab. 2:20). It may well be that this is the 'law' Paul has in mind: not about the silence or submission of women, but about silence in the worship service in general (but applying to women in this case).

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

Endorsement of the ordination of women is not the final step in the process, however. If we look at the denominations that approved women’s ordination from 1956–1976, we find that several of them, such as the United Methodist Church and the United Presbyterian Church (now called the Presbyterian Church–USA), have large contingents pressing for (a) the endorsement of homosexual conduct as morally valid and (b) the approval of homosexual ordination. In fact, the Episcopal Church on August 5, 2003, approved the appointment of an openly homosexual bishop.16 In more liberal denominations such as these, a predictable sequence has been seen (though so far only the Episcopal Church has followed the sequence to point 7): 1. abandoning biblical inerrancy 2. endorsing the ordination of women 3. abandoning the Bible’s teaching on male headship in marriage 4. excluding clergy who are opposed to women’s ordination 5. approving homosexual conduct as morally valid in some cases 6. approving homosexual ordination 7. ordaining homosexuals to high leadership positions in the denomination17 I am not arguing that all egalitarians are liberals. Some denominations have approved women’s ordination for other reasons, such as a long historical tradition and a strong emphasis on gifting by the Holy Spirit as the primary requirement for ministry (as in the Assemblies of God), or because of the dominant influence of an egalitarian leader and a high priority on relating effectively to the culture (as in the Willow Creek Association). But it is unquestionable that theological liberalism leads to the endorsement of women’s ordination. While not all egalitarians are liberals, all liberals are egalitarians. There is no theologically liberal denomination or seminary in the United States today that opposes women’s ordination. Liberalism and the approval of women’s ordination go hand in hand.

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

New Testament, Christianized elders are not mere representatives of the people; they are, as the passages above show, spiritually qualified shepherds who protect, lead, and teach the people. They provide spiritual care for the entire flock. They are the official shepherds of the church.

Ungodly influencers don’t just hold sway over the scientific establishment, but they also control the majority of the news media, entertainment media, education establishment, fact-checkers, search engines, social media, corporate leadership, book-publishing establishment, libraries, and every other place of influence and power.

The eldership must clarify direction and beliefs for the flock. It must set goals, make decisions, give direction, correct failures, affect change, and motivate people. It must evaluate, plan, and govern. Elders, then, must be problem solvers, managers of people, planners, and thinkers.

Wingate persuaded British commanders to allow him to put together a Jewish squad to attack Arab marauders, the so-called Special Night Squads. Under his leadership, the SNS attacked the infiltrators, scoring major successes. Before going into battle, Wingate would read the soldiers biblical passages relating to their area of operations, testimony to their upcoming success.

It’s out of our hands.” “What do you mean it’s out of your hands? Your hands are the ones creating it, aren’t they?” [asked Williams]. “You don’t understand, the corporation is its own entity. Nobody sitting around the boardroom believes any one of them can change things. Even we who run Procter & Gamble speak of ‘it’ as though it is something outside ourselves.”5

A “public position” means that “the first freedom you surrender is the freedom to speak impulsively, from the heart.

Leadership is a primary quality people expect of pastors, even if no one is precisely sure what leadership actually is.

Sometimes I fear that English Anglicanism has given up on holiness. . . . I note now that many, even most, advertisements for new Anglican incumbents seek a minister who is gifted in ‘leadership,’ or one who is ‘energetic’ and ‘efficient’. Rarely do they ask for one who is ‘prayerful’ . . . But this ecclesiastical trend towards secular models of personal efficacy is odd; for if ever an age yearned for authentic sanctity, it is surely ours. Think of the magnetism of John Paul II, of Mother Teresa, of ‘Father Joe’.3

Having heroes can come at the expense of the truth.

Some “leaders” are enveloped in hagiographical mystique: their laudably commendable achievements are the only lens through which we view them, while we disregard other facts about them.

North American evangelicals are preoccupied with leadership. Evangelicals describe the process of winning conversions as “leading someone to Christ.” Numerous parachurch ministries are named after founders, sometimes fostering personality cults. Evangelicalism frequently “focuses on individual personalities and rallies around charismatic leaders, who often need and seek out acclamation.”4

I do not recall anyone commended for being a “disciple” or “faithful follower of Jesus.

As Luke recounts events leading up to Jesus’s birth, he deliberately names luminaries of his day—Emperor Augustus, King Herod, Governor Quirinius. Yet he startlingly shifts focus to unimportant, unlikely folks—Zechariah, Elizabeth, Mary, Joseph—who are in fact the unexpected channels of God’s work, the real sphere of God’s transforming activity.

public noteworthies are not where the greatest changes and most important events happen; acknowledged public leaders, people at the front of organizations or on top of pyramids, are merely “like the foam on the waves of a deep ocean.”7

We need . . . church leadership that risks a robust correlation of its scripture and theology with the very best that secular leadership studies can offer. What we get is church leadership that congratulates itself for dabbling in secular leadership studies twice borrowed, church leadership with a preference for simplistic formulas, catchy buzz words, and inane parables.” Such “Church Leadership Lite” is both “short on biblical and theological integrity and oblivious to serious leadership study.

Much leadership literature—even from “Christian” publishers—dwells on executives or “stars” in big businesses, professional sports, and the military. Frequent are the celebrations of leadership in Disney, Apple, Southwest Airlines, or Shell. While there are things to be learned, caution is also appropriate. These kinds of books reinforce the interests and perspectives of the status quo.

Many corporations earn success by questionable ethical practices, too frequently externalizing real costs,

Leadership literature promotes envy with false promises. Casinos and lotteries encourage gambling with two messages: first, you, too, can win buckets of money, and, second, this is only possible if you gamble. Most gamblers and lottery ticket consumers do not win but lose. The truth is: “You can be a loser too.”12 When leadership books dwell on five-star generals, corporation executives, metropolis mayors, and megachurch CEOs, the implicit promise is like gambling: you can only win if you enter the game, and you, too, might hit the big time. But the majority of people, no matter how talented, motivated, and connected, will never be generals, executives, mayors, or megachurch pastors.

The church doesn’t need to be run like a business,’ a mentor once told me, ‘but it surely shouldn’t be run like a bad business.’”15 Nevertheless, caution is in order. Bottom line concerns about profits, shareholder interests, and value-added priorities do not necessarily add up in God’s economy.

we can learn more from failure: There is a strong sentiment among many organizational scholars that copying the success of others . . . cannot work. They argue that so many factors have to come together for a program to work that it is all but impossible for an outside observer (or even for an insider) to determine which of the factors contributed most to the success of the program. These scholars believe, by contrast, that less-than-successful endeavors are more educational because we . . . point to the moment when things started to go wrong. Their point is that eliminating known mistakes is often a far more effective way to improve than emulating perceived successes.3

much leadership literature promotes “functional atheism”: working from “the unconscious assumption that if I don’t make something good happen here it never will.”17 Relying on techniques and best practices, we may forego reliance on God; we act like atheists. We effectively deny God’s existence or efficacy.

We also must speak forthrightly where Christian faith has different priorities. We settle for neither uncritical embrace nor wholesale rejection; we can opt for redemption.

While history focuses on victors and the powerful, people at the top and in charge, the Bible pays an astonishing amount of attention to regular, normal folks who are nevertheless the unexpected means of God’s dramatic work.

Live an honest, open life before others. Give and receive Scriptural correction. Clear up relationships. Participate in the ministry. Support the work financially. Follow spiritual leadership within Scriptural limits.

If you want to survive in the ministry, you must witness the rejection that Jesus experienced. You must reflect on His ministry. You must not allow the carnality in your own heart to entice you to find a way to be more successful in ministry than Jesus was.

Yet if our research and our teaching are to address the multifaceted challenges African Americans face, we must do the required contextual and interdisciplinary work, and we must remember that, by serving in leadership positions in the Society of Biblical Literature at any and all of its levels, we create the academic spaces we need for that work to flourish. (from "The Struggles: A Personal Reflection")

crops. These “Midianites” or “Ishmaelites”, as they are called in the biblical record, would have made life impossible for the Israelites; but an Israelite man named Gideon, from the tribe of Manasseh, took leadership and led a small and mobile band against the invaders, took them by surprise, pursued them across the Jordan and killed many of them. The grateful tribesmen invited Gideon to become their king and to found a hereditary monarchy, but he refused.

In 1429, a seventeen-year-old girl who would soon come to be renowned as Jehanne la Pucelle (“Jeanne, the maiden”) left a small town in northeast France to offer her services as a military strategist to Charles VII, the Dauphin—or heir to the throne—whose forces were losing a protracted war against English partisans threatening to displace him. At first, no one took her seriously, but Jehanne’s determination overcame initial resistance: her skill and insight helped the French develop new battle plans and her courage inspired the demoralized troops. Under Jehanne’s leadership, the French forces successfully thwarted a siege on the city of Orleans. Later she led a campaign to retake the city and cathedral of Reims, where the kings of France had been crowned ever since the Frankish tribes were united under one ruler, allowing the Dauphin to be crowned king in the ancient tradition. Jehanne’s remarkable successes seemed divinely ordained, which necessarily implied Charles’s divine right to rule France. In 1430 Jehanne was captured in battle and imprisoned. An ecclesiastical tribunal stacked with English partisans tried her for heresy. But Jehanne’s faith was beyond reproach. She showed an astonishing familiarity with the intricacies of scholastic theology, evading every effort to lure her into making a heretical statement. Unable to discredit her faith through her verbal testimony, the tribunal seized on the implicit statements made by Jehanne’s attire. In battle, she wore armor, which required linen leggings and a form-fitting tunic fastened together with straps—both traditionally masculine attire—and, like the men she fought alongside, she adopted this martial attire when off the battlefield as well. Citing the biblical proscription in Deuteronomy 22:5 (KJV) which warns, “A woman shall not wear anything that pertains to a man, nor shall a man put on a women’s garment, for all who do are an abomination to the Lord your God,” the tribunal charged Jehanne with heresy. They burned her at the stake in 1431.

Leadership is a role that changes hands depending on context. In that light, it is important to learn how to lead not because you want to be “a leader” but because when your wisdom and strength have placed you in a position of leadership, you don’t want to screw it up.

Jesus says, “For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Lk 22:27). Jesus’ question isn’t a trick. The one sitting at the table is more important than the servant who serves. Jesus is not encouraging a Christian leader to call himself a servant but still stand up at the front, to be thanked by everyone, and to be honored. In the picture Jesus gives, the servant is not honored, not thanked, perhaps not even acknowledged. All too often “servant leadership” today is a euphemism. A true servant leader ensures the recipients of the gifts know the servant leader is just the broker, not the patron. In Jesus’ story, the servant is Jesus, highlighting his role as our broker. As we imitate him, Christlike brokers use their skills, ability, and gifts to benefit others, without seeking to be repaid honor or gifts in kind, as if they were the patron. This is what Christ means by being a servant leader, a broker. It means taking the servant’s status, those who aren’t being honored when they serve.

While Paul's writings about women were known consistently throughout church history, it wasn't until the Reformation era that they began to be used systematically to keep women out of leadership roles.

As believers, we were given positions of tremendous authority and leadership.

Citizens in the Kingdom of God are exhorted to serve and anointed to rule.

Investing energy in an environment that is not welcoming can be exhausting, but following Jesus’ example in training willing followers can be extremely rewarding.

Godly leadership—whether in the church or in the marketplace—is followership exercised with biblical wisdom for the good and the guidance of a community for which God has given us responsibility.

biblical leadership always means a process of being-led. MARTIN BUBER, Israel and the world

Some worry that women can't be truly feminine if they use the ministry gifts. But God is the giver of their femininity as well as whatever gifts He places within them. He wouldn't contradict one of His gifts with another. Neither will a woman obeying God threaten the masculinity of men who are also surrendered to Christ. A real man is able to release women into public ministry. A man of God doesn't fear man; he fears the Lord. Submission to God is the ultimate strength. I have found that the more people I release into ministry, including women, God releases me.

Periodic revivals of Plato's and Aristotle's ideas made a great impact on the church and pagan societies in the Middle Ages, the Renaissance, the Enlightenment, and on much of today's culture. These ideas have been mass marketed. Many have eaten of these men's fruit, not realizing the roots of what they were taught. The ideas of these men have insidiously clouded the clear understanding of the Bible for many, setting us up to view women as an inferior, subordinate "other".

There is only one Body of Christ, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all. How can we read Ephesians 4, then separate the gifts listed there into male and female categories? Wouldn't that make us two bodies? Does God gift a women just to teach other women in a female Body of Christ? Or is she part of the one Body? Paul said that in Christ there is neither male nor female, Jew nor Greek, slave nor free. We are all one in Christ Jesus-- one body, not two or three or more.

When Christians talk about leadership or ministry, we reflect on what God calls us to do, who God calls us to be, how God calls us to act and behave. Our identity and vocation are rooted in God first of all. Our identity and vocation have everything to do with how we relate and respond to this God. Both verses cited above move from metaphors about Christian believers to praise of God. And so it should be.

First, true motivation, change, transformation, and action (whether by individuals or groups) is accomplished by the Holy Spirit whose movements cannot be tracked or predicted (John 3:8). Second, we are not called to have followers but to be followers of Jesus Christ. Third, “getting things done” is rarely a biblical priority; we are encouraged rather to cooperate in God’s purposes and rely on God for fruitful results.

Fourth, while we may have visions (see Acts 2), those require weighing and discernment. Christians do not have their own visions—or “cast” visions, a popular cliché—they are invited to be channels of someone else’s vision and purposes, namely God’s.

It's true that Paul wrote in one letter that women should not teach men. It's also true that Paul lauded in many letters the numerous women who worked alongside him in various ministry capacities, including teaching, which bolsters the scholarly argument that his instruction was specific to the one church he was writing. In short, the biblical case for a blanket ban on women serving in Church leadership is thin and unconvincing-as evidenced by the fact that many of America's most conservative denominations observe no such ban.

What if evangelicals remembered women like Christine de Pizan and Dorothy L. Sayers? What if we remembered that women have always been leaders, teachers, and preachers, even in evangelical history? What if our seminaries used textbooks that included women? What if our Sunday school and Bible study curriculum correctly reflected Junia as an apostle, Priscilla as a coworker, and women like Hildegard of Bingen as preachers? What if we recognized women’s leadership the same way Paul did throughout his letters—even entrusting the Letter to the Romans to the deacon Phoebe? What if we listened to women in our evangelical churches the way Jesus listened to women?

the prior chapters have led to this one. If spiritual abuse is a real problem in the church today (and it is), if this abuse is contrary to Scripture and disqualifying for ministry (and it is), if abusive leaders and churches often retaliate against the victims with cruel and aggressive tactics (and they do), and if these tactics are devastating to the lives of the victims (and they are), then there is only one conclusion: churches must do something to protect their sheep. It’s not enough to be aware. It’s not enough to care. Churches must act. And this chapter has laid out three critical categories in which churches can take action. Prevention: Churches must do their best to weed out abusive candidates from the start by creating a vision for ministry that is radically biblical and therefore unattractive to leaders with abusive tendencies. Accountability: Too many churches have a culture of secrecy, self-protection, and image management—factors that create an ideal environment for spiritual abuse. In contrast, churches must create a culture that is open, transparent, and provides genuine accountability for its senior leadership. And finally, Protection: Churches must have a clear, well-organized plan for how to handle abuse claims and care for and protect the victims during the process.

If we want to understand Christian elders and their work, we must understand the biblical imagery of shepherding. As keepers of sheep, New Testament elders are to protect, feed, lead, and care for the flock’s many practical needs.

Passivity is one of the main enemies of biblical masculinity and it’s most obvious where it’s needed most. It’s a pattern of waiting on the sidelines until you’re specifically asked to step in. Even worse than that, it can be a pattern of trying to duck out of responsibilities or to run away from challenges. Men who think conflict should be avoided, or who refuse to engage with those who would harm the body of Christ or their family, not only model passivity but fail in their responsibilities as protectors. Running to the battle means routinely taking a step toward the challenge — not away from it. Instead of running and hiding, it means running into the burning building or into any other situation that requires courage and/or strength. It means having a burden of awareness and consistently asking yourself, “Is there any testosterone needed in this situation?” That doesn’t mean being a fool who just rushes in, but simply being a leader with the instinct to go where the need is. So show leadership, protection and provision in your family, work, church, and community by consistently moving toward the action. Demonstrate your availability by consistently asking those you encounter, “Do you need anything?” Watch for needs and challenges in whatever situation you’re in and cultivate a habit of running to the battle. Keep your head Whether it was a bear attacking his sheep, Goliath looming in the distance, Saul hurling a spear at him or any other crisis David faced, he moved toward the action with calm resolve. He didn’t panic. He was a man of action and engagement. When there is a crisis, leaders don’t panic. Crisis reveals character and capacity. This is the point when true leaders are distinguished from others. So keep your head. Be anxious for nothing (Phil 4:6-7). Time is wasted while you panic. Just step forward. Be unflappable and resilient.

the New Testament offers more instruction regarding elders than on other important church subjects such as the Lord’s Supper, the Lord’s Day, baptism, or spiritual gifts. When you consider the New Testament’s characteristic avoidance of detailed regulation and church procedures (when compared to the Old Testament), the attention given to elders is amazing.

In this way, the Gospel of Mary holds up Mary as a model for Christian leadership based on spiritual maturity and prophetic insight. It is because she has achieved spiritual maturity that she is able to teach and care for the others.

The counselee should be aware that you are not God. Better yet, she should be aware that you are aware that you are not God.

In general, according to theologian Carolyn Custis James, egalitarians “believe that leadership is not determined by gender but by the gifting and calling of the Holy Spirit, and that God calls all believers to submit to one another.” In contrast, complementarians “believe the Bible establishes male authority over women, making male leadership the biblical standard.”5 Both sides can treat the Bible like a weapon. On both sides, there are extremists and dogmatists. We attempt to outdo each other with proof texts and apologetics, and I’ve heard it said that there is no more hateful person than a Christian who thinks you’ve got your theology wrong. In our hunger to be right, we memorize arguments, ready to spit them out at a moment’s notice. Sadly, we reduce each other, brothers and sisters, to straw men arguments, and brand each other “enemies of the gospel.

Mission (if it is biblically informed and validated) means our committed participation as God's people, at God's invitation and command, in God's own mission within the history of God's world for the redemption of God's creation."4

How does this tie into the Biblical prophecies concerning the Daughter of Babylon? First, the Daughter of Babylon, as is seen in scripture, will fall because of its treachery in failing to support Israel, leading to the shedding of blood of many Israelites. Jeremiah says about the Daughter of Babylon in 51:49: “Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon.” Is the second part of this verse a reference to America’s role in leading the world towards acceptable and legalized abortion practices? Multiply over forty million abortions worldwide each year by the years since 1973. Over a billion babies in the world have died, in part, because of America’s ‘leadership’ in promoting abortion globally. What a gruesome legacy. Who else better deserves the title of ‘Mother of Abominations’?

If the men are supposed to be the heads of the family, they must also be the heads of the community. The community must be structured in a way that supports the pattern of the family, and the family must be structured in a way that supports the pattern of the community

If the men are supposed to be the heads of the family, they must also be the heads of the community. The community must be structured in a way that supports the pattern of the family, and the family must be structured in a way that supports the pattern of the community.