Missional Leadership Research Articles

선교적 교회를 위한 선교적 리더십의 탈세속화에 대한 고찰

선교적 교회를 위한 선교적 리더십의 탈세속화에 대한 고찰

선교적 교회를 위한 선교적 리더십 모델에 대한 학제간적 고찰

본고는 최근 많은 관심을 받고 있는 미래 교회를 위한 선교적 교회론의 발전과 실행을 위하여 선교적 리더십이라는 실천적 도구에 대한 것이다. 새로운 환경에 적절하며 그곳에 변화를 주도하는 새로운 선교적 리더십의 학제간적 이해를 위하여 본고는 다음과 같은 육하원칙으로 그 내용을 전개하였다. 선교적 리더십은 선교적 교회의 실현을 위해서 매우 중요한 요소이다(why). 선교적 리더십은 기독교 리더십의 본질적 차원에서 목표를 달성하고 지역세계화적인 목표들을 추구한다(what). 선교적 리더십의 유형은 분산적 리더십 구조와 함께 개인적 영향력의 상황적 결합이다(who). 선교적 리더십의 시간관의 변화가 중요하며(when), 선교적 리더십의 새로운 공간관은 새로운 선교적 공동체관을 제공한다. 이러한 새로운 공동체의 공간에서 선교적 리더십은 실행된다(where). 그리고 이러한 선교적 리더십은 당대 문화에 대한 비판적 상황화의 결과이며 본질적인 섬김의 리더십의 실천이다(how). 최근 개인 리더십의 배제 현상이라는 추세에도 불구하고 선교적 교회에는 여전히 선교적 리더의 인격적 리더십이 중요하다. 선교적 교회 운동의 발전이 선교적 리더십의 개발로 실천되어서 다음 세대의 기독교적 리더십을 통한 공동체의 존속과 발전을 기대한다.

Training and Diversifying Space Project Principal Investigators

NASA and its partner organizations are working on several fronts to remove barriers to entry into space mission leadership positions.

Ecolarchy as Missional Leadership “From the Margins”

Ecolarchy as Missional Leadership “From the Margins”

Embracing the Kindness Management and Leadership Facets in a Humanitarian Aid Mission. The Personal and Professional Experience of the Head Nurse of the Israeli Delegation to Cebu 2013

Our paper aims to illustrate the importance and challenges of kindness management and leadership in the humanitarian aid mission experienced by the Israeli Delegation to Cebu 2013 in the context that the Typhoon Haiyan hit the Philippines in November 2013. Using the case study method that reflects the personal and professional experience of the first author of the paper, in her professional position as a head nurse, we highlight the different facets of kindness management application.

We’re Missing Someone: The Lack of Black Leaders in Maryland Church Schools

This qualitative study explored perceptions of leadership within the Maryland Association of Christian Schools (MACS) concerning the lack of Black administrators—specifically, the perceptions of school board members, school leaders, and the founding documents. Original surveys, interviews, and a document review provided four major themes. Above all, MACS member schools prioritize the mission and draw leadership applicants from an almost entirely monochromatic applicant pool. Most MACS school leaders claimed an acceptance of colorblindness yet saw the need to develop cultural awareness. To reach their utmost potential, MACS member schools would benefit from diversification of leadership.

Intercultural missional leadership: Theological foundation and biblical narratives

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

Towards Global Missional Leadership: A Journey Through Leadership Paradigm Shift in the Mission of God, written by Kirk J Franklin

Towards Global Missional Leadership: A Journey Through Leadership Paradigm Shift in the Mission of God, written by Kirk J Franklin

Overcoming Barriers to Effective Missions

"Much today is known regarding the Great Commission of Christ to the church before his ascension for which every member is called to actively engage in missions until Christ’s Second Coming. The Greek word ethne, translated in English as “nation” is better understood as people groups (Matt 28:19). The challenge and responsibility of the Adventist Church, therefore, is to reach the diverse and numerous people groups proximal and distant, by employing all possible means and methods that God has provided for this task. The assignment undoubtedly may appear daunting, however, it still is “mission possible.” For this goal to be achieved the church, especially its leadership, needs to overcome certain barriers inhibiting effective mission. This paper seeks to highlight a few of those barriers; however, it is not exhaustive in scope due to certain understandable limitations. Its objective is to enlighten and arouse mission leadership concerning obstacles to be overcome in order for more effective mission to be conducted in all respective territories. It seeks to create awareness of the reality of the mission situation, the acknowledgment that there might be barriers occurring within our territories, and engender action plans to rectify the present scenario. Other literature may provide several different perspectives on this subject; however, from the present Adventist standpoint the focus is on five issues I consider crucial at this point in time. The five barriers to effective missions discussed in this paper include knowledge, timidity, identity, spiritual, and logistic barriers."

Re-membering missiology: An invitation to an activist agenda

In this article, I will argue that US mission practitioners, more than at anytime in the last century, need missiologists to bring research, writing, and teaching to bear on mission as practiced by US Christians, local parishes and congregations, and mission agencies, in part because of the profound changes in the nature and composition of what constitutes mission leadership today and the methodologies employed by those leaders. This need is rendered all the more urgent by what I will describe as the crisis in US mission practice which I will outline in detail. To respond to this sobering description of our engagement with God’s mission, I will propose the adoption of an “activist missiology,” along the lines of the growing school of activist anthropology pioneered by Charles Hale, Nancy Scheper-Hughes, and others.

Missiological Perspective of Church Leadership: Restoring Missional Leadership

이 연구의 목적은 선교적 리더십을 회복하기 위해 교회 리더십을 선교신학적 관점으로 분석하고 적용하고자 한다. 교회 리더십을 성경적, 신학적, 선교적 관점으로 분석하면, 성경적으로 교회 리더십은 모든 열방을 향한 보편적인 성격으로서의 선교적 의미를 담고 있고, 신학적으로 하나님 의 선교 신학은 선교의 주체가 교회가 아닌 하나님이라는 것을 재발견하게 한다. 그리고 선교적 관점에서 선교적 교회론은 교회의 선교적 본질을 다시금 깨닫게 하는데, 선교적 교회론에서 중요한 요소는 바로 선교적 리더십이다. 선교적 리더십의 적용으로서 한국교회의 실례를 들어 창조적, 통전적, 에큐메니칼, 개혁적 리더십의 특성을 이 연구는 다루고 있다. 즉, 창조주 하나님의 능력의 확장으로써의 창조적 리더십, 영혼구원과 사회적 책임을 통합하는 통전적 리더십, 더불어 살기를 지향하는 에큐메니 칼 리더십, 개혁영성을 회복하는 개혁적 리더십이다. 교회의 선교적 리더십 적용은 교회에 하나님 나라를 이루어가는 본질적 리더십의 회복의 가능성을 열어준다.

요한계시록의 선교적 리더십: 음녀의 리더십에서 어린양의 리더십으로

요한계시록의 선교적 리더십: 음녀의 리더십에서 어린양의 리더십으로

Læringsarenaer som kan fostre misjonalt lederskap

Learning arenas which may foster missional leadership: Reflections on The Cape Town Commitment’s evangelical and missiological contribution to leadership development This article explores evangelical perspectives on how to foster missional leadership on key learning arenas. The Lausanne Movement is widely regarded as representative for evangelical perspectives, and its roadmap The Cape Town Commitment (CTC) is therefore selected as the material. In line with CTC, missional leaders are viewed as a broad category which includes church and mission leaders, Gospel-inspired social action leaders, and Christian thought-leaders in the public arena. The background is today’s pluralistic and secular context, with ‘the civil public square’ as a desirable common vision. Key evangelical convictions in CTC, shaping the fostering of missional leaders, include the foundational grace of Christ, a classical evangelical theology, a holistic missional approach, and a ‘whole person’ leadership development. The church, theological education, and the academy at large are selected as significant learning arenas in CTC. The church arena, claims CTC, should be shaped by biblical teaching, equipping for apologetics, and a holistic view of calling. As a learning arena, per CTC, theological education needs to have a focus on the missional intention, the missional tasks, and the missional equipping, all of which presuppose the centrality of the Bible. Therefore, every theological education should undertake a «missional revision». In terms of the arena of the academy at large, CTC emphasizes its formative role, stresses the need both for Christian institutions and Christians in the ‘secular academy’, encouraging faith and learning as well as public apologetics. All this leads to final missiological reflections, where it is argued that fostering missional leaders on these arenas (a) is enhanced by an emphasis on «bearing witness to Jesus Christ and all his teaching in every nation, in every sphere of society, and in the realm of ideas», (b) presupposes an understanding of cognitive dissonance as a key challenge in the contemporary secular context, and (c) should include a comprehensive apologetic strategy for all three arenas.

Lederskab og spiritualitet i en missional kirke

Leadership and spirituality in a missional church: Missional perspectives on the responsibility of the leadership to develop the spirituality of the congregation The thesis of this article is that leadership and spirituality in a biblical perspective are intertwined and closely connected. In the life of the leader this has to do with calling, discipleship, a life of faith, and a discovery of one’s spiritual gifts. The same pattern applies to the congregation: The growth and spiritual maturity of the congregation depend on an understanding of leadership where the center is equpping the saints for service, to build up the body of Christ. The thesis is thus that the precondition for developing a missional congregation is to develop the spirituality of the congregation. This calls for a missional leadership which is able both to develop missional congregations and able to bind together missional with a living congregational spirituality.

My Pilgrimage in Mission

This self-reflection on my missionary journey is characterized as a process of learning, particularly about the meaning of “mission.” Missionary formation is part of one’s spiritual development, and for me, immersion in several cross-cultural contexts accelerated the process. Through long years in the Philippines, combined with study in the United States, my understanding of mission deepened. Another decade of mission leadership at OCMS in Oxford added further dimensions of my understanding of mission. Through this continuing journey, I have had several surprise “teachers” of mission. Reflecting experiences in a “new” missionary church, this “pilgrimage” may speak for mission workers of the Global South.

Political guidance or autonomy in peacebuilding? EU police reform in Afghanistan and Kosovo

ABSTRACTReviewing findings from the recent institutional turn in peacebuilding research, this article identifies two conflicting arguments with respect to institutional designs that affect the performance of peace operations. One perspective favours functional decentralization and mission latitude, while the other perspective argues that a lack of political guidance strips mission leadership of their authority vis-à-vis local power brokers and reduces the likelihood of a ‘robust’ approach. Comparing two EU crisis management missions in Kosovo and Afghanistan, the article asks which of the two perspectives is supported by the institutional design and performance of EU peace operations. Unlike the UN – the focus of most previous research – the EU’s institutional framework is highly centralized. This provided member states with ample opportunities for political guidance, but such guidance was, in fact, negatively associated with performance. This finding suggests that the political guidance thesis must be treated with caution. Because member states’ interests vis-à-vis a conflict state rarely converge, the conditions for meaningful political guidance are absent. The article, therefore, finds that increasing managerial latitude provides the more promising avenue to enhancing peacebuilding performance. Addressing policy-makers, my findings speak to the urgent need for the EU to review and potentially reform its crisis management system.

Transformative Spirituality and Missional Leadership

The importance of transformative spirituality for missional leadership is explored. Missional leadership is defined as the transformation of people and institutions to participate, through meaningful relations and in the power of the Spirit, in God’s mission. Missional spirituality is discussed in the context of the missional church, focusing on what the churchis, does, how the churchorganizeswhat it does, theappropriate leadership, andmissional spirituality. This article brings together ideas from the missional church movement and the World Council of Churches (Together Towards Life: Mission and Evangelism in Changing Landscapes), with its emphasis on a ‘transformative spirituality’ an approach that states that ‘mission spirituality is always transformative’. These ideas are applied to missional leadership.The research applies the following dimensions of personal leadership virtues to transformative missional spirituality and missional leadership: transcendence (which includes appreciation of beauty, gratitude, hope, humor, and religiousness), humanity (which includes the social competencies of kindness, love, and social intelligence), wisdom and knowledge (which include the cognitive competencies of creativity, curiosity, open-mindedness, and love of learning), justice (associated with fairness, leadership, and teamwork), courage (including the personal and emotional competencies of bravery, persistence, and zest), and finally temperance (which includes the competencies of forgiveness, modesty, prudence, and self-regulation).

Polycentrism in the <I>missio Dei</I>

Structures for mission have been under review as a result of many factors. In particular have been the widening influences of globalisation, and to a lesser degree, glocalisation. Various models of leadership praxis and structures have been proposed along the way. As Christianity moved farther away from the Christendom model of centralised control to other models of structure and leadership, other paradigms have been proposed along the way. However, one possibility, called the concept of polycentrism, has not been considered with any significant effort. In order to understand polycentrism, this research covered a literature review of seven spheres: (1) the urbanised-economic context; (2) political-ideological associations; (3) globalglocal socio-cultural situations; (4) organisational-leadership contexts; (5) missional movements; (6) the global church; and (7) the journey of the mission agency called the Wycliffe Global Alliance. The application of the concept of polycentrism to the specific context of the Wycliffe Global Alliance has enabled conclusions about the relevance of polycentrism in mission structures that are part of the missio Dei. The study concluded that polycentrism was a very helpful methodology that understood and resolved the inherent tensions and influences brought about by globalisation upon structures in God’s mission. The implications shaped what leadership communities look like in terms of values and ideals because of the benefits of polycentrism. Through polycentrism, there has been a deliberate movement away from established centres of power, so that leadership occurred among and with others, while creatively learning together in community.Keywords: Polycentrism, globalisaiton, glocalisation, mission leadership, global church

Formation for Mission in Urban Britain: The Birmingham Mission Apprentice Scheme

The Birmingham Mission Apprentice Scheme is an innovative initiative of Church of England Birmingham, designed to offer an alternative pathway into missional leadership within challenging urban parishes. Mission Apprentices learn by growing an area of mission within their own parish context and also by meeting together for a fortnightly learning programme. This article evaluates the experience of the Scheme in relation to three areas of educational research: first, what constitutes effective formation for missional leadership; second, the nature of contemporary “apprenticeships”; and third, the nature and function of “communities of practice”. In each case, the article explores the extent to which the Birmingham Mission Apprentice Scheme reflects current thinking, but also considers in what ways these three bodies of research suggest possible improvements to the Scheme. In so doing, it highlights some of the critical success factors in what was achieved — including the value of forming Mission Apprentices into a learning community, and the critical importance of learning through responsibility and experimentation. The experience of the Scheme also raises questions about processes for training and deployment of leaders for highly urbanised parishes.

Multi-multicultural Mission Leadership in the Korean Multicultural Context

Multi-multicultural Mission Leadership in the Korean Multicultural Context