Engaging the Church with Community Renewal: Examining the Role of Spirit-led Leadership

Running Head: ENGAGING THE CHURCH WITH COMMUNITY RENEWAL

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Engaging the Church with Community Renewal: Examining the Role of Spirit-led Leadership in Connecting the Church with its Gospel Mission Benjamin Cook Colorado Christian University March 1, 2015

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Abstract For a person to be a change maker, from a Biblical and eternal perspective, a dynamic personal relationship with Jesus is essential. Spirit-directed leaders are those individuals who have an intimate relationship with Jesus Christ through the intercession of the Holy Spirit and whose desire in life is to hear the voice of the Spirit and translate that voice into action. These Spirit-directed individuals are necessary to the work of revitalization within the Church and society and their efforts enacted through the organizations they serve are pivotal to the renewal of the image of God in the world.

In order to ascertain the way in which the Holy Spirit initiates and sustains the work of gospel renewal in communities through the efforts of Spirit-directed leaders influential leaders of three particular historical groups were examined with regard to George Barna’s seven marks of a revolutionary Christian (Barna, 2005). These groups are the disciples of Jesus following the coming of the Holy Spirit at Pentecost and the subsequent expansion of the church “in all Judea and Samaria, and even to the remotest part of the earth (Acts 1:8 NASB), English social reformers John Wesley (Methodism), William Wilberforce and the Clapham sect and their effect upon eighteenth century English society, and contemporary leaders who are motivated by the Spirit to be involved in community renewal in their particular assignments. It is hoped that the principles gained from this research can be used to encourage contemporary followers of Jesus to leave the comfortable pew for the uncomfortable but rewarding field of community transformation through cutting edge churches and other organizations with the desire is to effect reformation and change resulting in gospel renewal demonstrated in the practical life of the community.

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Table of Contents Cover………………………………………………………………………………………………1 Abstract……………………………………………………………………………………………2 Table of Contents.............................................................................................................................3 Introduction......................................................................................................................................4 Review of Relevant Literature.........................................................................................................5 Servant leadership and Servant Organizations Spirit-Directed Leadership.............................................................................................................13 Research Methodology…………………………………………………………………………..14 Research Results…………………………………………………………………………………18 (Conclude with how what was learned can be applied to the body of knowledge) Application of Spirit-directed Leadership to Current Leaders and Organizations Concluding Remarks......................................................................................................................

The Story of Abe Lee Appendix: Data Collection Instrument (Survey Questions, Survey monkey Response chart References………….…………………………………………………………………………… 15

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Engaging the Church with Community Renewal: Examining the Role of Spirit-led Leadership in Connecting the Church with its Gospel Mission Our world desperately needs the church to engage society through practical, incarnational ways which testify to the transformational power of the gospel of Jesus Christ. To a great extent the church has lost its former influence upon society. Cultural discussions regarding the structure of the family, the value of life, the treatment of immigrants and the poor threaten to tear society apart. Barna states, “The unfortunate truth is that most citizens of “the greatest nation on earth” are mired in an agonizing revolving door of trial-and-error efforts in a disheartening and unfulfilling search for truth, integrity, meaning, wholeness, connection, passion, and inner peace” (Barna, 2005 p. 13). Robert Greenleaf bemoans the loss of influence of the church when he asks, “Why would one look to any church for moral and spiritual guidance if that church is seen, even to a small extent, as simply a broker between those in need and facilities that might serve that need which are abundantly available elsewhere” (Greenleaf, 2009, Kindle Location 2534-2536)?

The church’s ability to bring the influence of the gospel to bear on these individual and societal problems will to a great extent determine whether or not the church, let alone our world, will prosper in the years ahead. If the church is able to demonstrate tangible evidence of the transforming work of the gospel it will, as Barna goes on to say, “Being in the presence of people who seem to have discovered the keys to achieving such lofty and desirable outcomes cannot help but cause earnest seekers to take notice” (Barna, 2005 p.13). The Holy Spirit longs to see passionate individual and societal change focused on transforming our world into a clearer picture of God’s design for His creation. To accomplish this purpose, the Holy Spirit desires to initiate the work of renewal in the lives of Spirit-led leaders motivating them to undertake passionate Spirit–led efforts to see the societies in which they live conformed to the image of

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Christ. It would be appropriate here to reflect on the words of the English reformer William Wilberforce; … the state of Religion in a country at any given period, not to mention its connection with the eternal happiness of the inhabitants, immediately becomes a question of great political importance: and in particular it must be material to ascertain whether Religion be in an advancing or in a declining state (Wilberforce, 2012, Kindle Locations 3183-3185).

Wilberforce understood that there must be a connection between heart religion and its outward action in the community in which we live. If we are to profess religion our actions should back it up. The research I have undertaken seeks to present an understanding of how the Holy Spirit initiates and sustains the work of gospel renewal through the efforts of Spirit-directed leaders and how through the organizations they serve a positive impact can be made on society.

Literature Review Leadership has been a common theme among many writers in recent years. One researcher states, “Over nearly a century of academic leadership investigation, more than 65 differing understandings and views have been developed to explain what exactly leadership is (Shearer, n.d.) while another writes, “There is a wide and ever growing variety of theories to explain the concept and practice of leadership” (Wolinski, 2010). The words of King Solomon caution us here, “Of making many books there is no end, and much study wearies the body” (Ecclesiastes 12:12 NIV).

This paper is focused upon the interaction between the Holy Spirit and those leaders whom the Spirit chooses to work through in the effort to bring renewal to His creation and subsequently the relationship between Spirit-led leaders and those bringing renewal to fruition.

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The research will be focused on both biblical and historical references to Spirit-led leadership as well as contemporary theories regarding leadership and renewal. Each of these fields presents its own view of the characteristics necessary for effective leadership. For instance Bass defines a transformational leader as “one who possess certain characteristics, which are posited to motivate followers to move beyond self-interest and commit themselves to organizational goals, thus performing beyond expectations”. Bass further identifies these characteristics as “Idealized Influence, Intellectual Stimulation, Individualized Consideration, and Inspirational Motivation” (Hemsworth, Muterera, & Baregheh, 2013, p. 853). Spirit-led leadership would most readily fit within Bass’s description of Inspirational Motivation though Bass does not give specific guidance as to the source of this inspiration.

Behavioral Theory In the 1930s, Kurt Lewin developed a framework based on a leader's behavior.

Behavioral theorists ask what a good leader does and focuses on how leaders behave. In Matthew 7, Jesus speaks of this focus on behavior when he said, “By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit” (Matthew 7:16-18, NIV). Lewin, like Jesus recognized that actions were an indicator of a person’s inner belief. From his observations He argued that there are basically three types of leaders: 1. Autocratic leaders centralize authority, make decisions without consulting their teams and

expect subordinates to simply follow instructions (Phillips & Gulley, 2012, p. 299). This style of leadership can be appropriate when decisions need to be made quickly, when input, is

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not necessary or when team agreement isn't necessary for a successful outcome (MindTools, n.d.).

2. Democratic leaders share decision making with others. They allow the team to provide input

before making a decision and encourage subordinates to be involved in setting goals (Phillips & Gulley, 2012, p. 299). . This style is important when team agreement matters. How input is given and recieved can vary from leader to leader but it can be difficult to manage when there are lots of different perspectives and ideas (MindTools, n.d.).

3.

Laissez-faire leaders don't interfere. People within the team are allowed to make many of the decisions and perform their work however they desire (Phillips & Gulley, 2012, p. 299).

If a team is highly capable, motivated, and doesn't need close supervision this theory may work very effectively. However, if the leader is lazy or distracted this style of leadership can fail (MindTools, n.d.).

Another behavioral leadership model is the Blake-Mouton Managerial Grid. Published in

1964 by Dr. Robert R. Blake and Dr. Jane Srygley Mouton it highlights the most appropriate style to use based on your concern for your people and your concern for production/tasks. With a people-oriented style, you focus on organizing, supporting, and developing your team members. This participatory style encourages good teamwork and creative collaboration. With task-oriented leadership, you focus on getting the job done. You define the work and the roles required, put structures in place, and plan, organize, and monitor work. According to this model, the best style to use is one that has both a high concern for people and a high concern for the task – it argues that you should aim for both, rather than trying to offset one against the other.

Trait Theories

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Trait theories ask what kind of person makes a good leader. They contend that effective leaders share a number of common personality characteristics, or "traits." The focus of trait theories is to help us identify traits and qualities which are helpful when leading others. Traits are external behaviors that surface from the ideas and thoughts going on within our minds. Trait theory would insist that these internal beliefs and processes that are important for effective leadership.

One modern trait theory is Level 5 Leadership. According to Jim Collins, a twenty year proponent of the Level 5 theory, Level 5 leaders are a study in duality they are modest yet willful, shy but fearless. Collins points to Abraham Lincoln as an example of a Level 5 leader who never let his ego get in the way of his ambition to create an enduring great nation (Collins, 2005).

Contingency Theory Another theory concerning leadership is called Contingency Theory. Contingency theorists argue that there is no single way of leading and that every leadership style should be based on the situation at hand. With this understanding it is natural to expect that certain people will perform at a maximum level in certain places; but will give a poor performance when taken out of their element (Leadership-central.com, n.d.).

One way to look at Contingency theory is the Hersey-Blanchard Situational Leadership速 Theory First published in 1969 This theory argues that different leadership styles are needed depending on the maturity of the team members. The model argues that with relatively immature individuals, you need a more directing approach, while with higher maturity people require a more participative or delegating style. This is similar to the Path-Goal Theory, published in 1971, which espouses that highly-capable people, who are assigned to a complex task, will need

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a different leadership approach from people with low ability, who are assigned to an ambiguous task. (The former will want a participative approach, while the latter need to be told what to do.).

Other associated contingency theories are Fiedler's, Vroom-Yetton-Jago decision-making model, Cognitive Resource Theory, and Strategic Contingencies Theory Power and Influence Theories The source of the leader's power and influence is the focus of these theorists. To these theorists leadership is based on the different ways that leaders use power and influence to get things done. One of the best-known Power and Influence Theories is French and Raven's Five Forms of Power. “This model highlights three types of positional power – legitimate, reward, and coercive – and two sources of personal power – expert and referent (your personal appeal and charm” (MindTools, n.d.). French and Raven suggest using personal power as the better alternative and that you should work on building expert power. They consider expert power to be the most legitimate source of personal power (MindTools, n.d.). Additionally, Phillips and Gulley Transactional leadership is another style that uses power and influence. According to Transactional Leadership theory, leadership is based on “a reciprocal exchange of something of value” (Phillips & Gulley, 2012, p. 545). This method assumes people only do things to be rewarded and focuses on designing task and reward structures. “While this may not be the most appealing leadership strategy in terms of building relationships and developing a highly motivating work environment, it often works, and leaders in most organizations use it on a daily basis to get things done” (MindTools, n.d.).

Transformational Leadership

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Transformational Leadership Theory, first published in 1978 and further developed in 1985, states that transformational leaders have integrity and high emotional intelligence.

Transformational leadership “inspires followers to adopt the values and goals of the leader, and put aside their own self-interests, for the good of the organization” (Phillips & Gulley, 2012, p.

545). . These leaders motivate people with a shared vision of the future, and they communicate well. They are typically self-aware, authentic, empathetic, and humble. Transformational leaders inspire their team members because they expect the best from everyone, and they hold themselves accountable for their actions. Transformational leaders also set clear goals and have good conflict-resolution skills. This leads to high productivity and engagement.

Leadership Styles In addition to theories regarding how leaders get work done is the focus upon the way or style in which individuals lead. Bureaucratic leaders follow rules rigorously, and ensure that their people follow procedures precisely. This is appropriate for work involving serious safety risks (such as working with machinery, with toxic substances, or at dangerous heights), or with large sums of money. Bureaucratic leadership is also useful for managing employees who perform routine tasks. This style is much less effective however in teams and organizations that rely on flexibility, creativity, or innovation.

Charismatic leadership resembles transformational leadership: both types of leaders inspire and motivate their team members. Charismatic leaders are leaders who are “idealized by followers who develop strong emotional attachments to them” (Phillips & Gulley, 2012, p. 539).

The difference between these leadership styles lies in their intent. Transformational leaders want to transform their teams and organizations, while leaders who rely on charisma often focus on themselves and their own ambitions, and they may not want to change anything. Charismatic

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leaders might believe that they can do no wrong, even when others warn them about the path that they're on. This feeling of invincibility can severely damage a team or an organization, as was shown in the 2008 financial crisis. Greenleaf, who espouses servant leadership, is quick to note that there has been a substantial decline in two kinds of trust: blind trust (including respect for authority) and trust generated by leadership charisma. (Greenleaf, 2009, Kindle Locations 385386).

Another style of leadership that has risen to prominence, particularly in religious and non-profit circles is Servant leadership. A "servant leader" is someone, regardless of level, who leads simply by meeting the needs of the team. A servant-leader focuses primarily on the growth and well-being of people and the communities to which they belong (Greenleaf Center for Servant Leadership). The term sometimes describes a person without formal recognition as a leader. “Servant leadership is a philosophy and set of practices that enriches the lives of individuals, builds better organizations and ultimately creates a more just and caring world” (Greenleaf Center for Servant Leadership). According to Greenleaf, “The servant-leader is servant first. Servant leadership begins with the natural feeling that one wants to serve, to serve first. Then conscious choice brings one to aspire to lead. That person is sharply different from one who is leader first; perhaps because of the need to assuage an unusual power drive or to acquire material possessions…The leader-first and the servant-first are two extreme types.

Between them there are shadings and blends that are part of the infinite variety of human nature” (Greenleaf, n.d.).

Servant leaders often lead by example. They have high integrity and lead with generosity.

Their approach can create a positive corporate culture, and it can lead to high morale among team members. Probably the greatest example of Servant leadership is Jesus. In John 13 he took

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the basin and towel and washed the feet of his disciples. As a true servant leader his actions demonstrated the attitude that leaders in the kingdom of God should have. He summarized his teaching saying, “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you.

Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them (John 13:1317, NIV). Supporters of the servant leadership model suggest that it's a good way to move ahead in a world where values are increasingly important, and where servant leaders can achieve power because of their values, ideals, and ethics. However, others believe that people who practice servant leadership can find themselves "left behind" by other leaders, particularly in competitive situations. Their understanding is that this style also takes time to apply correctly: it's ill-suited to situations where you have to make quick decisions or meet tight deadlines.

An extension of Servant leadership, and one that holds promise for cultural and community renewal, is Institutional Servant leadership. Institutional Servant Leadership entails striking a better balance between self-interest and the common good in an organizational setting..

In this way, servant-leaders are called to lead their enterprises in: 1. Transitioning to goods and services that promote a workable and meaningful world; 2. Embracing a Triple Bottom Line—sustaining people, profits and the planet; and, 3. Adopting the practice of moral symmetry—balancing the legitimate needs of all those affected by the enterprise (SanFacon & Spears, 2008, p.7-8). Greenleaf goes on to add that, “Large universities, businesses, and churches (especially Protestant churches) have in common governing boards with enough autonomy to become originators of new regenerative forces”(Greenleaf, 2009, Kindle Locations 144-145). “However, if a strong board sets distinction

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as its goal, invests the time and energy, organizes itself for the task, and stays with it, distinction is practically assured. The place to start is with an unequivocal trustee obligation to deliver a new, more serving institution” (Greenleaf, 2009, Kindle Locations 146-148).

Another style, though Blackaby would not call it such, is Spiritual Leadership espoused

by Henry and Richard Blackaby. Blackaby holds, “Spiritual leadership is not an occupation but a calling. Christian business people, physicians, educators, politicians and parents-all ought to be spiritual leaders. Only when we understand leadership in the light of God’s calling on our lives will we be equipped to lead effectively” (Blackaby & Blackaby, 2001). Among the qualities of Spiritual leadership espoused by Blackaby are divine appointment of the leadership role, guidance and empowerment by the Spirit of God, driven by God’s agenda, and called to lead your organization God’s way. The core values of this movement are: •

Valuing people while striving for excellence

•

Leading in a way that honors God and receives His blessing

•

Following time honored biblical principles

•

Leading from who God has made you to become (Blackaby Ministries International, 2010).

Spirit-directed Leadership As scholars, students, and practioners alike delve into the deep well of leadership theory

we must be careful that we do not forget the one who has gifted and prepared us to lead through the multifaceted styles that are consistent with his diverse creation. This portion of the paper will focus on an overview of current leadership theory and its attempt to deal with cultural and societal change. Ultimately it is the leadership of the Holy Spirit who applies these theories to action in the lives of those who follow Jesus.

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In a 1957 article in Ministry Magazine, Fighur writes “No one can succeed or make a contribution of any value to the church who is not Spirit directed. Talents, experience, enthusiasm, hard work, and even education are valueless unless through them all there is the breath of heaven” (Fighur, 1957). There are numerous multifaceted theories as to how to lead organizations as well as how stimulate organizations to make the changes necessary to impact the world around it. From this author’s perspective, the diversity of individuals who find themselves in leadership positions, and the complexity and variety of organizations which he or she might be called upon to lead, as well as the varied environments and communities in which these organizations exist lead me to conclude that a higher guiding power is necessary to guide individuals who would make it their business to see renewal in the culture through the organizations they lead. It is in this vein that Spirit-directed leadership is necessary.

Writing to the Corinthian church regarding the use of spiritual gifts, Paul said, “There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work. These are the work of one and the same Spirit, and he distributes them to each one, just as he determines” (1 Corinthians 12:4-6, 11, NIV). It is this principle that lies at the heart of Spirit-directed leadership. There are many gifts but one Spirit administers them as He determines best for their usefulness to the common good (1 Corinthians 12:7). In the same way there are many and varied ways to lead people but what is needed is the coordinating work of the Holy Spirit who guides, directs, and empowers those who listen to his direction.

From a Biblical and eternal perspective, a dynamic personal relationship with Jesus is essential. Spirit-directed leaders are those individuals who have an intimate relationship with Jesus Christ through the intercession of the Holy Spirit and whose desire in life is to hear the

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voice of the Spirit and translate that voice into action. These Spirit-directed individuals are necessary to the work of renewal within the Church and society and their efforts enacted through the organizations they serve are pivotal to the renewal of the image of God in the world.

Os Hillman references this with regard to Jesus’ instructions to his disciples in Luke 5.

Having worked all night and caught nothing, the disciples are not very interested in continuing to fish. However since it was Jesus who commands them to do so they proceed to follow his direction and bring in a catch so large that their nets began to break. Hillman sees a number of Kingdom principles at work here which can be applicable to Spirit-directed leadership.

1.

We must be willing to let God use our work life for His purposes.

2.

We must not look at circumstances and argue with Jesus when His

instruction seems to contradict what we have seen or experienced already.

3.

We must obey the Lord” (Hillman, 2015).

This is Spirit-directed leadership. Letting the Spirit guide and direct us to accomplish his purposes through the leadership of those organizations we serve.

Research Methodology To ascertain how the Holy Spirit initiates and sustains the work of gospel renewal I will look at characteristics which indicate that the Holy Spirit is working in a leader’s life to encourage the leader to motivate the church toward engagement and renewal. I will further seek to discern how these characteristics might be replicated in contemporary society in order to demonstrate that the twenty-first century church can effectively engage the problems of our contemporary society with love based, gospel influenced solutions if we will return to God with all our heart, soul mind and strength and love our neighbor as ourselves. (Mark 12:29-21). If this

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can be demonstrated I believe the church can once again become a prime influencer of American society.

I evaluated three particular groups of transformational leaders using George Barna’s seven marks of a revolutionary Christian (Barna, 2012). These marks are identified by Barna as spiritual practices, personal faith, attitude, character, relationships, behavior, and perspective on life. The groups to be evaluated are the disciples of Jesus following the coming of the Holy Spirit at Pentecost and the subsequent expansion of the church “in all Judea and Samaria, and even to the remotest part of the earth (Acts 1:8 NASB), English social reformers John Wesley (Methodism), William Wilberforce and the Clapham group and their effect upon eighteenth century English society, along with contemporary leaders motivated by the Spirit to be involved in community renewal.

Development of Survey Instrument To help determine which leadership characteristics were present among those who lead renewal I translated the characteristics from chapter eleven of Barna’s book Revolution into a research survey which was then used to evaluate the three groups described above. I examined the biblical group and the sixteenth century group through research analysis and the contemporary group via survey. Barna’s list of characteristics, with a definition derived from his book and the question that resulted from the process is listed below.

1.

Spiritual Practices.

According to Barna, “Paul’s view of spiritual Revolutionaries is that they are connected:

They have formed a deep bond with God and relate to people intimately because of that bond” (Barna, 2012, Kindle Locations 1077-1078). This bond is formed through constant prayer and worship with the intent of being sensitive to the Holy Spirit and careful to build up the faith of

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other’s. In order to deepen their faith, Barna stated that revolutionaries needed to, “stay in touch with God and follow your instructions as they are provided” Revolution (Kindle Locations 10851086). In order to assess this characteristic the question presented was: I maintain strong spiritual practices.

2.

Personal Faith Barna defined personal faith as being available to God. Spiritual revolutionaries, he

writes, are characterized by being “available to do whatever it takes to grow your faith stronger, to hear and respond to the Spirit of God, and to see Him work through you because of your trust in Him. Barna, George (2012-10-01). Revolution (Kindle Locations 1088-1089). He goes on to say that, “Nothing shows your faith more irrefutably than your willingness to give away control and follow any directive given by your leader. Surrender is the proof of conviction” Barna, George (2012-10-01). Revolution (Kindle Locations 1091-1092). In order to assess this characteristic the question presented was: I have strong personal faith in, and regularly connect with, God. 3.

Perspective on Life According to Barna, spiritual revolutionaries are called to be firm and focused producing

fruit! Paul stated that his goal among the Roman Christians was, “to work among you and see spiritual fruit” (Romans 1: 13, NIV). According to Barna, revolutionaries “accept the fact that life on earth is all about life after earth, and they live accordingly” (Barna,2012, Kindle Location 1100). Thus the question was put: I believe life on earth is about life after earth and live accordingly 4.

Attitude

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Barna states that “revolutionaries are appropriately righteous and upbeat; they ought to be confident and fearless (Barna, 2012, Kindle Location 1103). Their confidence comes from the realization that “their sole purpose is to obey God, based on the clear directives He has provided” (Barna, 2012, Kindle Location 1104). This realization enables them to see life through a confident lens. The survey question was: I have a positive attitude toward organizational success.

5.

Character The New Oxford Dictionary defines character as “the mental and moral qualities

distinctive to an individual” (The New Oxford American Dictionary, 2010, Kindle Locations 135878-135879). According to Barna, Jesus focused on the character of his disciples. Integrity, defined as honesty, reliability, and trustworthiness, as well as humility, and empathy characterized the life of revolutionaries. The question was thus presented: Integrity, humility, and empathy characterize my life.

6.

Relationships Barna states that “Revolutionaries are to be known by their excessive love for God and

people” (2010, Kindle Location 1114). Revolutionaries look for opportunities to bless people, avoid senseless arguments, honor others and seek unity with each other. Characterized by a team player mentality they foster “loving relationships, rather than competitive or jealous interaction” (2012, Kindle Locations 1117-1118). The question was put: I have a strong love for people.

7.

Behavior Barna states that, “The Revolutionary lifestyle might be summarized as clean and

productive” (Barna, 2012, Kindle Location 1121) thus being “respectable representatives” of God’s kingdom.

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Revolutionaries are also encouraged to rely upon a “transformed” mind; because our actions flow from our thoughts, we must think like a transformed human being if we hope to act like one. The changed mind of the Revolutionary will produce different lifestyle choices. Working hard, producing good deeds and avoiding debt are examples of the productive life that emerges from an intense commitment to God (Barna, 2012, Kindle Locations 1127-1130).

The question was presented: My behavior could be described as clean and productive.

A survey featuring the questions listed above was distributed to sixty five pastors, and non-profit ministry leaders via Survey Monkey, electronic survey links. (See appendix for chart with questions and responses.)

I asked each leader to respond to the following question; do

these qualities describe you as a leader? Leaders were asked to respond to each of the qualities by choosing from a list of five multiple choice answers. The choices given for response were; strongly agree, agree, disagree, strongly disagree, and does not apply. An opportunity for comment was given. Of the seven characteristics surveyed only one generated any disagreement. Question three, I believe life on earth is about life after earth and live my life accordingly, four respondents chose disagree responses and one chose the strongly disagree response. All five comments connected with the survey were attached to this question.

Research Results Sixty five surveys were distributed and thirty responses were returned. The results are as follows: 1. I maintain strong spiritual practices. 43.33% Strongly Agreed, 56.67% agreed 2. I have strong personal faith in, and regularly connect with, God”. 63.33% strongly agreed

and 36.67% agreed.

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3. I believe life on earth is about life after earth and live accordingly. 60 % strongly agreed,

23.33% agreed, 13.33 % disagreed, and 3.33% strongly disagreed.

4. I have a positive attitude toward organizational success. 33.33% strongly agreed and 67.67%

agreed.

5. Integrity, humility, and empathy characterize my life. 36.67% strongly agreed and 63.33%

agreed.

6. I have a strong love for people. 46.67% strongly agreed and 53.33% agreed.

7. My behavior could be described as clean and productive. 40% strongly agreed and 60%

agreed.

A second link with the same question and response format was posted to my public profile on Facebook. Thirty three people responded to the survey yielding the following results: •

I maintain strong spiritual practices. 36.36% Strongly Agreed, 60.61% agreed.

•

I have strong personal faith in, and regularly connect with, God”. 60.61% strongly agreed and 36.36% agreed. One person stated this did not apply.

•

I believe life on earth is about life after earth and live accordingly. 60.61 % strongly agreed, 30.30% agreed, 3.03 % disagreed, 0% strongly disagreed, and two people, 6.06%, stated that the statement did not apply.

•

I have a positive attitude toward organizational success. 36.36% strongly agreed, 54.55% agreed, 6.06% disagreed, and 3.03% strongly disagreed.

•

Integrity, humility, and empathy characterize my life. 42.42% strongly agreed, 54.55% agreed, and 3.03% disagreed.

•

I have a strong love for people. 51.52% strongly agreed and 48.48% agreed.

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My behavior could be described as clean and productive. 39.39% strongly agreed and 60.61% agreed.

The greater majority of the respondents to both surveys agreed that these qualities

characterized them as a leader. The Facebook respondents included one who stated that a strong personal faith in God and strong spiritual practices did not apply. It also appears that those who responded from Facebook had a slightly higher belief in their love for others than did those who led churches or ministries (51% to 46 %) though the sample size is not large.

The statement which brought the most interesting responses, especially with regard to my problem question, had to do with question three, “I believe life on earth is about life after earth and I live my life accordingly”. One person had concerns about the wording of the question.

“Question 3 is worded a little awkwardly. Life on earth is about glorifying God on earth not JUST about life after earth”. This is a valid point. Another person commented, “I believe the life we live here on earth impacts the life after of both us and others. The life here is just as important as life thereafter”. Close to ten percent of those responding disagreed with this statement. Perhaps this reflects our struggle regarding whether or not we should engage with this world or focus on the next.

Results compared to Early Disciples and English Reformers Once these results had been received I compared them to other two groups and have discussed them according to each question for clarity. I also included research from the Association of Religious Data Archives U.S. Congregational Survey results where applicable.

Spiritual Practices According to Barna, Revolutionaries “have formed a deep bond with God and relate to people intimately because of that bond” (Barna, 2012, Kindle Locations 1077-1078). This bond

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is formed through constant prayer and worship with the intent of being sensitive to the Holy Spirit and careful to build up the faith of other’s. Of current leaders surveyed 36.36% Strongly Agreed and 60.61% agreed that they maintained strong spiritual practices.

The act of waiting upon the guidance and empowerment of the Holy Spirit was a hallmark of the early disciples and is characteristic of Spirit-directed leaders throughout the centuries especially those who have effective in seeing the society in which they lived refocused upon the image of God. Beginning with their time in the upper room the disciples focused on prayer as essential to hearing and following the direction of the Holy Spirit. They were described as people who sought and followed the Spirit’s direction. “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42, NIV).

They responded to the Spirit’s direction in sending out workers. “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off” (Acts 13:2-3, NIV). In fact the description of Paul and his companions’ journey in Acts 16:6-10 tells us that they responded to the direction of the Spirit as a modern driver would to a GPS unit. Constant prayer and worship with the intent of being sensitive to the Spirit was characteristic of the early disciples.

When it comes to spiritual practices of William Wilberforce we are obliged to look at the evangelical culture of the day and his companions known as the Clapham Sect. Here Paul Jensen writes: The spirituality of the Clapham Sect was shaped by John Wesley, George Whitfield and Puritan works such as William Law’s Serious Call to a Devout and Holy Life (1728) and Baxter writings on the spiritual life. The early Puritan’s had in turn been influenced by

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spiritual writers like Thomas a Kempis (The Imitation of Christ)–one of Wilberforce’s favorite authors. Newton had been converted at sea while reading The Imitation of Christ.

Phillip Dodridge’s The Rise and Progress of Religion of the Soul, the last great Puritan spiritual autobiography played a key role in Wilberforce’s conversion (Jensen, 1999, p.

11).

Wilberforce himself regularly practiced the three-fold Regula which was comprised of weekly corporate worship, praying the Psalms, and recollected prayer. Again Jensen writes, “These regular practices spilled into an active week. He sensed God as the focus of his work. His spirituality became integrated with his vocation, his private with his public life. His inner journey became the wellspring for his outer journey” (Jensen, 1999, p.17-18).

Wilberforce and his colleagues were not the only ones to develop such spiritual practices.

John Wesley also was known for his spiritual practices. In fact the name Methodist was first applied to Wesley and a group of fellow believers who “devoted themselves to weekly Communion, to charitable works (visiting those in prison and giving to the poor), and above all to the study of Scripture. Their main resolve, Wesley was later to recount, was to be ‘Bible Christians’” (Crutcher, 2014, Kindle Locations 487-489).

Personal Faith Barna defined personal faith as being available to God. Spiritual revolutionaries, he writes, are characterized by being “available to do whatever it takes to grow your faith stronger, to hear and respond to the Spirit of God, and to see Him work through you because of your trust in Him. (Barna, 2012, Kindle Locations 1088-1089). Of the leaders surveyed 63.33% strongly agreed and 36.67% agreed to the statement I have strong personal faith in, and regularly connect with, God.

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In conversations with his disciples Jesus used a simple question when it came to the subject of their availability. He simply asked them to follow him. In Luke 9 he makes clear the cost of this call when he said, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it. What good is it for someone to gain the whole world, and yet lose or forfeit their very self (Luke 9:23-25, NIV)? The disciples responded to his call by laying down their occupations and committing themselves to his cause. This availability enabled them to travel through the known world of their day carrying the message of Jesus to all who would hear.

Wilberforce confronted the call to be available to Jesus on a vacation trip to the French and Italian Riviera. The long trip of several weeks traveling over 1200 miles as the crow flies in a horse drawn carriage required an astute choice of traveling companion. Wilberforce chose Isaac Milner, an old childhood friend, now the Lucasian Professor at Cambridge, a post once held by Isaac Newton and more recently held by Stephen Hawking (Metaxas, 2013, p.39). he was renowned for his intellect and was a famously jocular and celebrated as a teller of comic tales. It was Wilberforce’s intention to spend the hundreds of hours traveling in the coach profitably with intelligent conversation and humor. What Wilberforce did not know was that the bubbly intellect with whom he now traveled was something of a closet Methodist. Metaxas describes Wilberforce’s dilemma this way: Wilberforce found to his significant distress that he had come to believe with his whole mind that what he had been sure was false was in fact true: the God of the Bible existed, Jesus existed in history and was the promised Messiah, and the Scriptures were not silly

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old myths but truth itself. For someone of his social standing and prestige, he was in a curious and uncomfortable position (Metaxas, 2013, p.40-41).

Wilberforce was now confronted with the realization of the significant claims of Jesus upon his life. Probably the most vexing was whether or not to continue in politics. In this decision he sought the advice of an old friend John Newton who encouraged him to remain in politics.

Newton reasoned that perhaps Wilberforce had been prepared “for such a time as this”? Metaxas relates Wilberforce’s decision: It’s hard to know what’s more amazing, that Newton said such things or that Wilberforce accepted them; to remain as a serious Christian in that hostile secular climate was a brave thing indeed. But accept them he did. And so Wilberforce vowed that he would take his faith into the world of politics and serve God there with his gifts (Metaxas, 2013, p. 43).

Perspective on Life The third of Barna’s Revolutionary traits has a missional focus. The research question is stated as follows; I believe life on earth is about life after earth and live accordingly. According to Barna, spiritual revolutionaries are called to be firm and focused producing fruit! Paul stated that his goal among the Roman Christians was, “to work among you and see spiritual fruit” (Romans 1: 13, NIV). According to Barna, revolutionaries “accept the fact that life on earth is all about life after earth, and they live accordingly” (Barna, 2012, Kindle Location 1100). Of the leaders surveyed 60.61 % strongly agreed, 30.30% agreed, 3.03 % disagreed, 0% strongly disagreed, and two people, 6.06%, stated that the statement did not apply. As discussed earlier, this statement brought out the most disagreement. Four respondents chose disagree responses and one chose the strongly disagree response. All five comments connected with the survey were attached to this question. One respondents comment sums up the debate regarding this

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question. “I believe the life we live here on earth impacts the life after of both us and others. The life here is just as important as life thereafter” (Survey Monkey, 2015).

James Attitude Barna states that “revolutionaries are appropriately righteous and upbeat; they ought to be confident and fearless (Barna, 2012, Kindle Location 1103). Their confidence comes from the realization that “their sole purpose is to obey God, based on the clear directives He has provided” (Barna, 2012, Kindle Location 1104). This realization enables them to see life through a confident lens. Of the leaders surveyed 36.36% strongly agreed while 4.55% agreed, 6.06% disagreed, and 3.03% strongly disagreed with the statement I have a positive attitude toward organizational success. These statistics speak to the faith of those responding.

The author of the book of Hebrews writes, “Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for” (Hebrews 11:1-2 NIV).

Character The New Oxford Dictionary defines character as “the mental and moral qualities distinctive to an individual” (The New Oxford American Dictionary, 2010, Kindle Locations 135878-135879). According to Barna, Jesus focused on the character of his disciples. Integrity, defined as honesty, reliability, and trustworthiness, as well as humility, and empathy characterized the life of revolutionaries. The question was thus presented: Integrity, humility, and empathy characterize my life.

Relationships

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Barna states that “Revolutionaries are to be known by their excessive love for God and people” (2010, Kindle Location 1114). Revolutionaries look for opportunities to bless people, avoid senseless arguments, honor others and seek unity with each other. Characterized by a team player mentality they foster “loving relationships, rather than competitive or jealous interaction” (2012, Kindle Locations 1117-1118). Of the leaders surveyed, 46.67% strongly agreed and 53.33% agreed.to the statement I have a strong love for people. It is interesting to note here that those who responded randomly to the Facebook link demonstrated a slightly higher response with 51.52% strongly agreed and 48.48% agreed. This could be due to the fact that many of those surveyed on Facebook are also followers of Jesus who by their mere presence on Facebook demonstrate that they are relationally oriented thus heightening the positive response.

The disciples learned early the necessity of the common life. A good example of these relationships is found in the communal life of the early church demonstrated in Acts chapter 2.

They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved (Acts 2:42-47 NIV).

The New Testament is also filled with passages referring to how Christians were to relate to “one another” with the term love one another showing up 19 times. Joel Manby writes, “Treating someone with love regardless of how you feel about that person is a very powerful

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principle. This type of love is the basis for all healthy relationships, bringing out the best in us and others. It can make us great spouses, great parents, and great friends. Great leaders too (Manby, 2012, p. 31)!

Wilberforce also saw the need for strong relationships. Gathro writes, “Wilberforce was part of a unique circle of friends that empowered him, along with Providence, to accomplish what he did. One only needs to read the 400+ letters to and from Wilberforce located in the Duke University Library to begin grasping this insight” (Gathro, 2001, p. 1). This group included many prominent voices of his day. Gathro lists a number of names that were a part of the group Parliamentarians William Wilberforce and Henry Thornton, Charles Grant and Edward Elliot, brother-in-law to William Pitt. Elliot. William Smith, the Unitarian and Radical Whig Abolitionist Granville Sharp Scholar and former slave-owner Zachary Macaulay and his wife, Selina, Upon retirement as Governor-General of India, John Shore (Lord Teignmouth) the rector of Clapham church, John Venn and a stream of visitors, including Prime Minister William Pitt, Parliamentarian Thomas Babington, Reverend Thomas Gisborne, Dean Isaac Milner of Queens College, poet and playwright Hanna More, and Reverend CharlesSimeon of Cambridge. The historian, Sir Reginald Coupland, wrote on the communal strength of the Clapham sect: It was a remarkable fraternity—remarkable above all else, perhaps, in its closeness, its affinity. It not only lived for the most part in one little village; it had one character, one mind, one way of life. They were mostly rich, living in large roomy houses; but they all were generous givers to the poor. Thornton indeed gave away as much as six-sevenths of his income till he married, and after that at least a third of it. They could mostly have been of leisure; but they all devoted their lives to public service. They were what Wilberforce meant by ‘true Christians (Gathro, 2001, p.3).

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These servants of Christ enabled one another. They didn’t try to convince the others to do it their way or to force agreement on all points. They recognized each other’s passions and supported one another in addressing them. These relationships allowed them to make a significant difference in their culture and England was the better for it.

Behavior Barna states that, “The Revolutionary lifestyle might be summarized as clean and productive” (Barna, 2012, Kindle Location 1121) thus being “respectable representatives” of God’s kingdom. Of the leaders surveyed 40% strongly agreed and 60% agreed to the statement my behavior could be described as clean and productive. Barna goes on to say that Revolutionaries are also encouraged to rely upon a “transformed” mind; because our actions flow from our thoughts, we must think like a transformed human being if we hope to act like one. The changed mind of the Revolutionary will produce different lifestyle choices. Working hard, producing good deeds and avoiding debt are examples of the productive life that emerges from an intense commitment to God (Barna, 2012, Kindle Locations 1127-1130) In Matthew 5, Jesus compares his disciples, the church, to salt and light. He concludes this comparison by encouraging his disciples to “let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14-16, New International Version). By using this comparison Jesus indicates that one measure of the Church’s effectiveness in the world is its ability to influence society toward biblical truth and lifestyle. As salt transforms the taste and longevity of food and light illuminates the room influencing the activities that are carried out in that room so the church influences the society in which it exists Scripture teaches us that social transformation is inextricably connected to spiritual renewal. When the gospel takes root in people their lives change. As they begin to live out that

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change they begin to influence the society in which they live. This is illustrated dramatically in to the city of Ephesus in Acts 19. Paul spent two years in Ephesus preaching the gospel and seeing miracles take place. His ministry made a dramatic impact on the city; …the name of the Lord Jesus was held in high honor. Many of those who believed now came and openly confessed what they had done. A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas. In this way the word of the Lord spread widely and grew in power. (Acts 19:17-20 NIV) In fact so dramatic was the impact of Paul’s ministry that it affected the business of those who made their money sculpting silver idols for the worship of the Greek god Artemis.

About that time there arose a great disturbance about the Way. A silversmith named Demetrius, who made silver shrines of Artemis, brought in a lot of business for the craftsmen there. He called them together, along with the workers in related trades, and said: “You know, my friends, that we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. here is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.” When they heard this, they were furious and began shouting: “Great is Artemis of the Ephesians!” Soon the whole city was in an uproar.

(Acts 19:23-29 NIV).

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Paul’s two year ministry made a dramatic impact on the culture of Ephesus even to the point of threatening the incomes of those who made their money from sin.

Wilberforce is greatly known as the man who brought about the end of slavery in the British Empire. What is not as well known is that he worked eagerly to effect change in a number of areas. Besides being a member of the House of Commons, and pursuing the abolition of the slave trade, by one account Wilberforce was active in sixty-nine societies, of which he was the vice-president of twenty-nine, treasurer of one, governor of five, and on the committee of five others. (Brown, 1961, p. 357) Wilberforce was not stingy with his wealth either, giving away between a fourth and a third of his income.( Stephens, 1894, p. 250) “Wilberforce was the leader of what was known as ‘Wilberforce’s neutral party’ or the ‘Evangelical Party,” which averaged between twenty-five and thirty members who worked together politically on the moral issues of the day” (Moreland, 2007). He had the support of others in the government as well not the least being William Pitt who was Prime Minister of Great Britain from 1783–1801 and 1804–06. He was also Wilberforce’s close friend.

Development and Evidence Throughout history humankind has fallen away from God’s creative intention. In response, God has consistently reached out to His creation to draw us back to Himself and to redeem that relationship which was lost because of our sin. This restoration of relationship resulted in a renewal of the favor of God and the effectiveness of God’s people to carry out God’s purposes in the world around them. Moses reminds God’s people of the promise of restoration upon their return to covenantal relationship.

When all these blessings and curses I have set before you come on you and you take them to heart wherever the Lord your God disperses you among the nations, and when you and

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your children return to the Lord your God and obey him with all your heart and with all your soul according to everything I command you today, then the Lord your God will restore your fortunes and have compassion on you and gather you again from all the nations where he scattered you (Deuteronomy 30:1-3 NIV): Moses goes on to tell them that this earthly transformation is vitally connected to the work of God in their own hearts.

The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. …Then the Lord your God will make you most prosperous in all the work of your hands and in the fruit of your womb, the young of your livestock and the crops of your land. The Lord will again delight in you and make you prosperous, just as he delighted in your ancestors, if you obey the Lord your God and keep his commands and decrees that are written in this Book of the Law and turn to the Lord your God with all your heart and with all your soul (Deuteronomy 30:6-10 NIV).

From the patriarchs to the prophets, to the apostles, God continues to reach out to redeem his creation and to restore them to his creative purpose. God’s ultimate display of redeeming love is found in Jesus whose death and resurrection not only restores us to relationship with God but enables us through the infilling of the Holy Spirit to live lives that reflect God’s purpose as testimony to the transforming power of the gospel.

Spirit enabled leaders like Paul are an essential part of the church’s ability to effectively impact the society around it. In his book The 21 Irrefutable Laws of Leadership, John Maxwell (2007) states that “Everything rises and falls on leadership”. Throughout history God has chosen individuals whose hearts were inclined toward Him and used them to initiate efforts of renewal

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in the communities where they were located. These leaders come from every segment of society and are not confined to preachers or religious leaders. God uses people from all walks of lifebankers, preachers, and even politicians.

When Spiritual renewal takes place in the lives of these leaders it is carried forward by the Spirit affecting change in both the church and society bringing renewal to all it touches.

Perkins notes, “Perhaps most fundamentally, consideration of Paul's ethical reflections can serve as a constant reminder to Christians of the power of the Spirit that is already operative in the Christian community” (Perkins, 1984 p.268).

This kind of spiritual and societal transformation is also not without recent historical precedent as well. Seventeenth and Eighteenth Century England also faced considerable social problems. Slavery, poverty, social injustice and child labor were just a few of the societal issues facing English society. Many nations such as France and later Russia confronted the same issues and found themselves in the midst of revolution. There are those who attribute England’s ability to avoid such catastrophes to the church through the influence of Christian groups such as William Booth’s Salvation Army, John Wesley’s Methodist societies, and William Wilberforce’s Clapham sect.

In his work “Evangelicals and Social Concern” Frank Gaebelein (1982), quotes church historian, F. J. Foakes-Jackson regarding the potency of the gospel to transform society: The later Evangelicalism, which saw in the death of Christ the means of free salvation for fallen humanity, caused its adherents to take the front rank as champions of the weak …

Prison reform, the prohibition of the slave trade, the abolition of slavery, the Factory Acts, the protection of children, the crusade against cruelty to animals, are all the outcome of the great Evangelical Revival of the eighteenth century. The humanitarian

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tendencies of the nineteenth century, which it is but just to admit all Christian communities have fostered, and which non-Christian philanthropists have vied with them in encouraging, are among the greatest triumphs of the power and influence of Christ.

(Gaebelein, 1982, p. 17) Gaebelein suggests that the efforts of the Christian church in England bore the fruit of societal transformation in English society. Paul Jensen (1999) describes England’s transformation this way: At the end of the 18th century and first part of the nineteenth, England experienced one of the most profound religious, social and moral transformations of any western society since the Enlightenment. Building on the earlier work of Wesley and Whitfield which occurred largely outside of Anglicanism, Evangelicals led this massive revival which eventually reformed the state church as well as the nation’s political life. Evangelical conversions in all socio-economic groups abounded. Crime rates dropped. Slavery was abolished and a multitude of other social, moral, spiritual and educational changes were brought about by Evangelicals. By 1850, the character and fabric of the whole country had been transformed. (Jensen, 1999, p. 2) One of the pivotal figures during this time was William Wilberforce. He is best known for championing the abolition of slavery in the British Empire. However it was not the only cause for which he worked in over forty years of public life. In fact Wilberforce’s life was filled with activity motivated by his relationship with God. The cause of abolition is probably the activity for which Wilberforce is best known in history. However, it marks only a central theme to approximately forty years of public life and activity. Wilberforce’s life was filled with one moral and religious project after

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another. It was a life of unrelenting activity that included tireless organizing, research, persuasion, confrontation, persistence and pressure upon the British system (Gathro, 2001, p. 1) Wilberforce was joined by a group of friends known as the Clapham Sect. According to scholar Herbert Schlossberg, the term “Clapham Sect” or the parliamentary one “the Saints” was used pejoratively by enemies who sought to undermine their efforts. (Scholossberg, p. 56) The Clapham Sect was populated by people who used their gifts of wealth and influence to ensure a moral and societal transformation. This little group, with Wilberforce as its leader, promoted a humanitarian movement via an evangelical revival in Britain that spread into most of Europe and positively affected “the life of three other continents.”

The movement emphasized the worth of the “human soul and . . . the individual” and spawned a new responsibility to the underprivileged, including the reform of unjust sentencing practices and brutal prison conditions. (Moreland, 2007) Spiritual renewal and social transformation can also be found in current society. James Davison Hunter’s work To Change the World the Irony, Tragedy, and Possibility of Christianity in the late Modern World addresses the issue of world change from the perspective of “faithful presence”.

At root, a theology of faithful presence begins with an acknowledgement of God’s faithful presence to us, manifested through religion, vocation, and other spheres of influence, and that his call upon Christians is that they be faithfully present to him in return. This model stands in opposition to the “defensive against,” “relevance to,” and “purity from” paradigms, Hunter suggests a model of engagement called “faithful presence within” (Hunter, 2010 Essay 3, Chapter 4).

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Timothy Keller in his work Cultural Engagement: Center Church, Part Five cites the late William Stuntz, formerly professor of criminal law at Harvard Law School as an example of cultural engagement and impact.

Here we see a man who definitely engaged and influenced the culture, brought his faith and its distinctive worldview to bear on the field of law, did it with undeniable excellence, and showed compassion for the poor within his theories of justice. In spite of the fact that he worked in places that largely disdained the Christian faith, the combination of his clear commitment to the common good, the integration of his faith with his scholarship, and his undeniable skill and excellence combined to make a real difference (Keller, 2013).

IN DEPTH The first field of inquiry will be the area of leadership. This is an extensive field of study with various theories as to the best method of leading people or organizations.

In turn it is the

responsibility of the believer to act on that which he has received from the Spirit. Dr. Abe Lee, a local physician in Montrose Colorado, sums this up very well when describing his personal faith. “I think personal faith is based on the fellowship and follow-ship of Jesus�. When we spend time with Jesus (fellowship) and respond in obedience to his direction (follow-ship) we are then ready for the Spirit to work through us to accomplish his work of personal and community renewal.

The book of Acts is one of the best records of the work of the Spirit among the early Christians. Some writers and preachers have gone so far as to say that the title of the book should not be the Acts of the Apostles but rather the Acts of the Holy Spirit. Jesus himself stated in John 16 that it was good that he was going away so that the Holy Spirit would come and

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“guide you into all truth�. (John 16:13, NIV). Jesus felt so strongly regarding the necessity of the work of the Holy Spirit that he told the disciples to wait in Jerusalem until they had received the gift the Father had promised.

One of the temptations we have with regard to the direction of the Holy Spirit is to set His ministry wholly in the context of the church. Having read about the conversions of thousands on the day of Pentecost we have relegated the Holy Spirit to predominately religious roles such as bringing people to Jesus, aiding followers of Jesus to live holy lives etc. We tend to forget that God is the creator of the whole world and as such seeks to redeem not only people but all creation. Paul writing to the Romans reminds us of this.

For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

Not only so, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies (Romans 8:1923, NIV).

Thus when we look at the actions of Spirit-directed leaders we are looking not only at the advancement of the church but of the work of God in all areas of life.

APPLIED The research suggests that for a person to be a change maker from a Biblical and eternal perspective a dynamic personal relationship with Jesus is essential. A cutting edge ministry in Oklahoma City, the Church Under the Bridge, places this as a core value for their leadership.

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“Our leadership will have a missionary calling, recognizing cultural and Christian diversity and maintaining the highest level of personal integrity and commitment. All staff and leadership must know Jesus Christ as their Lord and Savior and regard cultivating their personal relationship with Him as their highest priority and calling” (Church Under the Bridge, n.d.). Dr. Abe Lee listed the following behaviors necessary to be a change agent: “Repentance (a change of mind), Dependence (on the Holy Spirit), Sent-ness (towards a specific people group), Community (of encouragers and pray-ers), and Presence (daily with Christ)”. These only come with a dynamic personal relationship with Jesus.

Secondly, authentic, change agent, faith will be demonstrated by a life style of engagement with the world Jesus loves. Jesus told his disciples that his purpose was to do the will of the Father. “’My food,’ said Jesus, ‘is to do the will of him who sent me and to finish his work’” (John 4:34, NIV). John goes on to tell us that we have been sent to continue the work of Jesus. “As the Father has sent me, I am sending you” (John 20:21 NIV). The research also suggests that those people who made a difference in the communities in which they lived saw their actions as an extension of Jesus ministry to the world.

CONCLUDING REMARKS It is my hope that the principles gained from this research will be useful in encouraging the contemporary church to leave the comfortable pew for the uncomfortable but rewarding field of community transformation. It is my belief, however, that for the church to be effective in bringing transformation and renewal to our contemporary society it’s leaders will have to leave behind the role of spectator/critic and begin to follow Jesus’ example of Spirit led, servant leadership in John 13,

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Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him” (John 13:3-5 NIV).

Joel Manby puts it this way; Treating someone with love regardless of how you feel about that person is a very powerful principle. This type of love is the basis for all healthy relationships, bringing out the best in us and others. It can make us great spouses, great parents, and great friends.

Great leaders too (Manby, 2012, p. 31).

When the twenty-first century American church begins to engage the problems of our contemporary society with Spirit led, love based, gospel influenced solutions the church will once again become a prime influencer of American society.

Limitations •

Research limitations

•

My surveys are limited to self-assessment as they are self-reported

Conclusions •

Story of Dr. Abe Lee and family

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APPENDIX Data Collection Instrument COMMUNITY RENEWAL SPIRITUAL LIFE SURVEY When he announced his ministry to the synagogue in Nazareth Jesus said; “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19 NIV).

One group involved in community renewal stated this purpose this way: Following the example of Jesus, we commit to the work of reconciliation, seeking the shalom of our communities and world. This calling is radical but in line with the Biblical prophetic tradition. To help create a Kingdom reality that is already accessible but also "not yet," we cultivate our prophetic imaginations and draw on spiritual sustenance for the journey. (Christian Community Development Association, 2012) With this in mind please answer the following questions with a brief response: What does personal faith look like and what effect does personal faith have on a person’s decision making processes?

1.

2.

What spiritual practices are included in your spiritual life? (re: Prayer, Scripture Reading

etc.)

How would you describe your attitude on a regular day? Thoughtful of God’s grace, asking for help and comfort of the Holy Spirit to accomplish the tasks of the day.

3.

4.

What is your perspective regarding life?

How would you describe your interpersonal relationships with those God has placed in your path (sphere of influence) of which I have varying degrees of influence.

5.

6.

Define Character.

7.

What behaviors you believe to be essential to being a change agent?

Name: Leadership Role:

Date:

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Survey Results – Total Sample Survey Question

Strongly Agree Agree I maintain strong 39.68% 58.73% spiritual 25 37 practices.

I have a strong 61.90% 36.51% personal faith in 39 23 and regularly connect with God. I believe life on 60.32% 26.98% earth is about life 38 17 after earth and live accordingly.

I have a positive 34.92% 60.32% attitude towards 22 38 organizational success.

Integrity, 39.68% 58.73% humility, and 25 37 empathy characterize my life.

I have a strong 49.21% 50.79% love for people.

31 32 My behavior 39.68% 60.32% could be 25 38 described as clean and productive.

Disagree 0.00% 0

Strongly Does Not Total Weighted Disagree Apply Average 0.00% 1.59% 63 1.65 0 1

0.00% 0

0.00% 0

1.59% 1

63

1.43

7.94% 5

1.59% 1

3.17% 2

63

1.60

3.17% 2

1.59% 1

0.00% 0

63

1.71

1.59% 1

0.00% 0

0.00% 0

63

1.62

0.00% 0 0.00% 0

0.00% 0 0.00% 0

0.00% 0 0.00% 0

63

1.51

63

1.60

ENGAGING THE CHURCH WITH COMMUNITY RENEWAL

42

Survey Results – Facebook Respondents Survey Question

Strongly Agree

I maintain strong 43.33% spiritual 13 practices.

I have a strong 63.33% personal faith in 19 and regularly connect with God. I believe life on 60.00% earth is about life 18 after earth and live accordingly.

I have a positive 33.33% attitude towards 10 organizational success.

Integrity, 36.67% humility, and 11 empathy characterize my life.

I have a strong 46.67% love for people.

14 My behavior 40.00% could be 12 described as clean and productive.

Agree

Disagree

56.67% 17

0.00% 0

Strongly Does Not Total Weighte Disagree Apply d Average 0.00% 0.00% 30 1.57 0 0

36.67% 11

0.00% 0

0.00% 0

0.00% 0

30

1.37

23.33% 7

13.33% 4

3.33% 1

0.00% 0

30

1.60

66.67% 20

0.00% 0

0.00% 0

0.00% 0

30

1.67

63.33% 19

0.00% 0

0.00% 0

0.00% 0

30

1.63

53.33% 16 60.00% 18

0.00% 0 0.00% 0

0.00% 0 0.00% 0

0.00% 0 0.00% 0

30

1.53

30

1.60

ENGAGING THE CHURCH WITH COMMUNITY RENEWAL

43

Survey Results – Pastor’s and Leaders E-mail Survey Question

Strongly Agree Agree I maintain strong 36.36% 60.61% spiritual 12 20 practices.

I have a strong 60.61% 36.36% personal faith in 20 12 and regularly connect with God. I believe life on 60.61% 30.30% earth is about life 20 10 after earth and live accordingly.

I have a positive 36.36% 54.55% attitude towards 12 18 organizational success.

Integrity, 42.42% 54.55% humility, and 14 18 empathy characterize my life.

I have a strong 51.52% 48.48% love for people.

17 16 My behavior 39.39% 60.61% could be 13 20 described as clean and productive.

Disagree Strongly Does Not Total Weighted Disagree Apply Average 0.00% 0.00% 3.03% 33 1.73 0 0 1 0.00% 0

0.00% 0

3.03% 1

33

1.48

3.03% 1

0.00% 0

6.06% 2

33

1.61

6.06% 2

3.03% 1

0.00% 0

33

1.76

3.03% 1

0.00% 0

0.00% 0

33

1.61

0.00% 0 0.00% 0

0.00% 0 0.00% 0

0.00% 0 0.00% 0

33

1.48

33

1.61

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