The nature of Christian leadership

The search to identify an ideal model of leadership that leaders can replicate in order to have a better functioning of organizations continues to be a challenge for leaders (Kouzes and Posner, 1987). This has lead writers such as Greenleaf, Winston and Brauna to explore the nature of Christian leadership, which has the ability to change the moral fiber of man and society. This unique model has demonstrated the potential to revolutionize leadership as we know it, and invariably create the most successful organizations.

To fully understand the implications of Christian leadership, we must first understand its nature. Hence the questions: what are the foundations upon which this type of leadership? Because this style of leadership gained prominence in the work of many scholars and has proven to be so effective in biblical Testaments ...? What is the nature of Christian leadership that sets it apart from secular leadership styles? In order to ascertain the answers to these questions this article examines the nature of Christian leadership, through the study and analysis of Jesus 'Leadership' in Chapter 9 of the Gospel of Matthew, verses 20-22, specifically looking at the attributes that made up the core of Jesus' leadership. To help readers understand the nature of Christian leadership in this step, this paper focuses on an approach to structure inter-textual and rhetorical interpretation of inner member. Looking at Jesus 'leadership from different perspectives readers have a more salutary nature of Jesus' leadership style. This paper therefore examines the attributes such divine principles, the love and purpose of Jesus 'leadership', and their relevance to what constitutes Christian leadership. It 's my intention that readers will use the results in this paper to improve their leadership styles, which will inevitably lead to better leadership and healthy organizations.

Background

Gospel of Matthew is worth much to an understanding of Christian leadership, as it is believed to have had more influence on the development of the early church and, therefore, Christianity. It seems that there is much discrepancy as to the authorship of Matthew (Desilva, 2004). Some scholars argue that it was written by Matthew, an eyewitness, one of the Twelve, while others cited the gospel Mark dependence as evidence against him to be an eyewitness. Matthew is said to have used Mark as a source not only, but also D. Tongue while taking striking similarities to Mark is more elaborate. The Gospel of Matthew it says that it was written before the destruction of the Temple in 70 AD. Mention of various Jewish customs, without explanation, in all tissues suggests that Matthew was written for a Jewish audience. In order to represent Christ as King and Messiah of Israel, Matthew uses several quotations from the Old Testament, so all the main themes are grounded in the Old Testament.

Method

In analyzing Matthew 9:20-22, socio rhetorical criticism is employed to assist in understanding the complexity of this step. Socio rhetorical criticism is a method of text analysis, looking at those of the belief values ​​and beliefs into the text in relation to the world (Robbins, 1996). There are five approaches to this method of text analysis: internal structure, the structure of international, social and cultural, the ideological and sacred structure. (Desilva, 2004). For the purposes of Matthew 9:20-22, a intertexture is first made to provide a conceptual understanding of the existing culture in that period. This is followed by a weft internal approach to help understand the passage. Internal structure refers to the various ways in which a text manipulation language for a better more detailed understanding of the text. The argumentative structure is a branch of understanding the inner workings of a text. It provides reasons for readers to think and act in specific ways. The inter-textual analysis method of a text, the text specifically studied in relation to other texts outside of the particular text. This method of analysis of a text can use different approaches and includes the use of other text in relation to the text studied, so that the readers of full understanding of the text. The use of both approaches provides a richer and fuller meaning of the text.

Analysis Intertexture

In order to understand Matthew 9:20-22, we must understand the history surrounding the two sects operating in all that time, the Pharisees and Sadducees. A study of the writings of Josephus, the first rabbinical writings of the New Testament as well as provides an accurate description of these two groups. The term derives from perusim Jewish Pharisees, which means "separated ones." Later results suggest that it may derive from the Hebrew parosim, meaning "specifier," were regarded as Puritans, in other words, they were extremely passionate about the principles in accordance with the Mosaic law, as well as those that have added to the Old Testament law (Huie , 2007). This sect is the symbol of the core of Orthodox Judaism, and has had very strong influence on the Israelites. The Sadducees are said to have been named after Zadok, a priest during the stint of King David and Solomon, other theorists assume that the name is derived from Zadok lived in the second century BC. Similarly there are others who believe that the name "Sadducees" is derived from tsadiq Hebrew, which means right (Huie, 2007). The Sadducees were famous for their disbelief of the supernatural. Matt.22: 23 express their refusal to believe in the resurrection of the dead. This sect had no respect for tradition and legalism despised. They contended that the Pentateuch was the only authority, were often very wealthy, aristocratic, a member of the priestly tribe and under the dominion of Herod were the owners of the temple.

The degrees of differences between these two groups has created an imbalance with regard to political opinion in that time. These two groups had opposing viewpoints / beliefs regarding laws and regulations (Huie 2002). Matthew 9:20-22 is about the woman with the issue of blood. This story can be seen as an interruption, as occurred while Jesus was on his way to heal the daughter of Jarius. Matthew tells the story of a woman who had been bleeding for over twelve years. According to Jewish law, this woman is considered impure because of persistent bleeding (Leviticus 15:25-27). This woman was despised by members of the family and society and was barred from the synagogue and temples (MacArthur, 2005). A poor woman, Luke mentions that he had spent everything he had, in search of a cure. He was ostracized, an outcast from all accounts. As a result of his illness, the traditions of that time prevented women from touching men, it is possible that this is the reason Jesus came up behind him and touched the hem of his garment. His faith in Jesus to cure her was evident in his touching gesture. Jesus did not criticize the woman because she has chosen to mix with people and thus breaking all the conventions of the time. Instead he encouraged her "Take your daughter's heart faith has made you whole, a woman approached Jesus he," to "I touch his garment, I shall be saved." This statement is often called an enthymeme (Robins, 1996).

Enthymeme is described as a syllogism in which one of the premises or the conclusion is not indicated explicitly. In Matthew 9:20-22, the enthymeme 'if' statement appears to make logical or qualitative, implicit in this statement we can assume that Jesus has the power to possess special healing. As Jesus received such power? The answer to this can be of two times, could have been 'born in the authors', or could have been acquired in the first three synoptic gospels presupposes that Jesus was the power from heaven and was given to his baptism (Matt. 3.: 16, Mark 1:10, Luke 3:22). (Robbins, 1999). It 'possible that the opinion of this woman runs concurrent with that of the authors in Matthew, Mark and Luke. This woman knew that Jesus had the power and if she could touch him, his power was enough to heal This act of touching Jesus raises two points of view,. On the one hand could be interpreted that touching a man of such power or you are silly or simple mind and your action may have led to death. biblical tradition has shown where Uzzah touched the ark of God and died (2 Samuel 6:6-7). The reverse is also true. His actions could be interpreted from the point of view as audacious as expression of his courage.

In the Gospel of Matthew, special emphasis is placed on the powers of Jesus' healing, while in the Gospel of Luke, the attention was diverted from Jesus, but instead focuses on the woman's faith (your faith, how did you well). There are several implications of leadership based on Jesus' in this story that has helped form the premise of Christian leadership.

The needs of the followers are important and should take precedence over issues that are less important, as some aspects of the law. "This eternal principle is clearly expressed by Jesus in Matthew 12:3-8, Mark 2:25-28 and Luke 6:3-5. Thank God, His Son was not a legalist, or that poor woman would probably have received the back of the hand, rather than his healing touch. " (Maxey, 2000). Matthews account provides the depth of compassion that Jesus had for the "common people", as well as the infinite power he possessed by God, that He freely used to help people. As a leader he was always accessible to his followers, this is evident in the large crowd that followed him. People irrespective of their position could reach it. This woman was poor, the account of Luke refers to the fact that he had spent all her money on doctors, trying to find a cure (Luke 8:40-49). It lost its status to the point of being defined as a woman with the issue of blood ... In a culture permeated by the Pharisees and Sadducees with their different beliefs, Jesus did what he had to do in order to achieve the purpose of his mission.

In showing love even those who were deemed unworthy favored the divine principles which have been emphasized in the golden rule ... "Do unto others as you would have them do unto you ..." Jesus modeled the core of Christian leadership and left a model for today's leaders to emulate serving others.

Conclusion

The nature of Christian leadership is based on the fundamental question that the leadership of Jesus' is the epitome of leadership, and can be seen as a blue print of true leadership. To model this type of leadership, leaders must first analyze the contemporary leadership principles that are clearly distinct in Matthew 9:20-22. The story of the woman with the issue of blood, Jesus has shown leadership modeling. Recognizing the condition of the woman, her healing and further referring to her as a daughter, Jesus has transformed the spirit and ethos of leadership. In an era that was dominated by hypocritical dogmatists, showed love, rendered a service and never lost sight of its goal of reaching those who have been marginalized. Its values ​​always guided his actions that led to a continuous increase of followers. Contemporary leaders should explore the benefits of the style of Jesus' leadership style as its able to create the most successful transformation of organizations.

References:

DeSilva, D. (2004). Introduction to the New Testament: Contexts, Methods and Ministry Formation. Downers Grove, IL: InterVarsity Press.

Huie, B. T. (2007). Who were the Pharisees and Sadducees Retrieved September 21, 2007, http://users.aristotle.net/ bhuie ~ / pharsadd.htm

Kouzes and B. Posner, The Leadership Challenge, San Francisco: Jossey-Bass, 1987

MacArthur, J. (2005). The MacArthur Bible Commentary, Nashville, TN: Thomas Nelson Publishers Inc.

A. Maxey (2000). Reflections, Retrieved September 22, 2007, http://www.zianet.com/maxey/reflx287.htm

Robbins, K. V. (1996). Exploring the Texture of Exts. A Guide to Socio-rhetorical interpretation, Harrisburg. PA: Trinity Press International ......