Essay on Leadership in the Christian Community: Biblical Insights and Beyond

Leadership is crucial to the well-being of any organization, not least that of the Christian community. Most parts of the Bible are explored, noting mainly historical contents and also highlighting their various aspects of leadership they reflect. People have spent significant time expressing wisdom from the world and from other multiple domains of knowledge focused on studying human behavior. Therefore, the religious concepts and knowledge can be applied in the organizational leadership of certain operations (Chi Vu, 2019).

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Spiritual leadership has been closely related to transformation leadership but is a moral virtue legitimate antecedent of successful leadership. It is clear to state that Christian is identified by a lot of commitment to self-control and mastery of passion, and according to Paul, these are antecedents for successful Christian leadership. Been observed that a growing chorus of scholarly voice is arguing that spirituality is necessary for the organization in response to ethical behavior for the satisfaction of all the necessities responsible for the attainment of the required objective, which is in terms of employee commitment, and for productivity and competitive advantage. She reasons that increasingly this point is being demonstrated, and imperial studies designed to test this hypothesis further are continually being conceived and implemented.

In spite of the cogent arguments at different workplace spiritually and spiritual leadership, the scientific models that always situate spiritual direction within the Judea-Christian paradigm are few. Biblical, only a few models have been analyzed to give out the best comparison, which is based on the social scientific approach of leadership. Even if there have been growing interest in spiritual and Biconically-based approaches to the administration. One of the main particular concerns is that, whereas spiritual direction is based and closely associated with transformation leadership, even if different questions have been questioned, mortality majorly on the Liberians and grass-root theorists and the organizational development consultants.

Perspectives, which are functionalities, are the best facts that of the interest that all the theories exist as quoted in different statements or even on the state. Various stories that account for the accomplishments of such leaders raise moral questions concerning both characters shown by the leaders and as well as the legitimacy of their programs and central role in developing and enhancing their leadership characteristics. The connection between morality and leadership has been represented by Burns, who was able to establish genuine leadership as a morally charged conception that the system did not include other leaders in the exceptional world like Adolf, who used their leadership in the wrong way.

Transformation leadership occurred when one engages with others in such a manner that the leader and the followers raise one another to higher levels of morality. Thus, Transformation leadership through the goals which are oriented helps in establishing the preeminent role of morality as the central core of development. However, through no direct links which show the connection between leadership and morality have been demonstrated in empirical research that it contributed to linking aspects of the decency and integrity to the direction. Different researchers like Fry have provided useful guides for the development of theories of spiritual leadership and how they are expressed in the Bible. Spiritual guidance comprises the values, attitudes, and behaviors that are always necessary to intrinsically motivate oneself and the other participants in order for them to have a sense of spiritual survival via calling and membership.

In a study conducted in order to identify leadership qualities of the Apostle Paul, which was based on the first letter of Paul to the Thessalonians, where his leadership qualities were identified and highlighted by a study which was done by, Pitts, Whittington, Kegler, and Goodwin. They did represent a basic casual model and of which they argued that the legacy of leadership influences is perpetuated through the follower's incorporation of the legacy of the principles into their lives as they become leaders. Paul set as an example in the morality of leadership and also refutes false accusations which were meant to undermine his integrity. Paul always stated that his message could not have come from the error because the Lord entrusted him to spread the gospel message. He was not impure because he was selected, tested, and approved by the Lord, and he was also not a trickster because his main aim was to please the Lord and not the men.

Paul claims that the purity which resulted from his motive is not superficial efforts at impression management because God always examines the heart and not merely the external appearance of an individual. As he wrote to Timothy instructing and directing as he was a young leader on how he was to identify leaders and who qualifies to be the leaders in the era. Together with Titus, the letters of Timothy are collectively referred to as to Paul's Pastoral Epistles because they were all written to individuals who were entrusted with the oversight of different and specific congregations. All were direct of the concerns of the responsibilities and the roles of the pastor. The authorship of the letters subjected the discussion, not the Pauline authorship, which has been accepted by many people.

Generally, it is believed that Paul did encounter Timothy after the young leader have already come in the faith of Christ. Paul took him along as his assistants in the ministry. However, Timothy is seen with Paul at different places, but they went to spread the gospel. Timothy is last seen with Paul after he returns to encourage the churches in Macedonia and Greece. He finally stays with Paul at Troas (Acts 20;1-6). Social, rhetorical criticism is an interpretive, analytical approach that helps to understand the scripture that integrates strategies and employs different techniques used among various literacy, social, cultural, and ideological interpreters is integrated, theoretical in the system and analyzed and all the interpretation given.

It is clear from Paul's instruction to Timothy that Christian leadership, through a desirable occupation, must be seen as selfless and have a sacrificial calling in order to serve others. Furthermore, it demands the leader be well disciplined in character and able to maintain a high moral standard. The leadership is identified with a commitment to have self-control and mastery of different passions. The leaders must be able to practice restraint where money, temper, or whine is in public view. According to Paul, a leader must have these qualities for successful Christian leadership.

God is integral to every Christian leader's core identity and leadership perseverance. David demonstrates a secure attachment with God, as seen through the lens of attachment theory from his young age to his adulthood. The best overview of David lived in the 1 and 2 Samuel and also in the David psalms set in the book of Psalms 31. He was chosen to represent and examine David's understanding of God's hosed against the backdrop of the multiple leadership challenges from which he cries out to the Lord for deliverance. The personality identity of Christian leaders often comes to understand assault in the exercise of uprising leadership. Inherent in the leadership roles, the reality which the leaders encounter in the misunderstanding, testing, criticism, and opposition.

The biblical text in 1 Samuel 16, offers biography data which is related to David's early life. David lived with his father, Jesse, and his seven older brothers in Bethlehem. When the prophet Samuel visited Jesse, in order to obey God's direction of anointing one of his sons as the second king of Israel, God overruled Samuel's initial decision of selecting Eliab, who was the eldest and Jesse's six other sons in favor of David. As the youngest, David was a shepherd as he was tending the family's sheep and had to be called to appear before Samuel. Further, David is described as being physically attractive (V. 12). Samuel anoints him in the presence of all of his brothers, and the spirit of the Lord came upon him in power.

Because David was a harpist and he was known to be a brave man and a warrior (1 Sam16:18), he was chosen to play the harp when the evil spirits haunted Saul. Subsequently, David became one of the Saul fine men and armor-bearers and went on to sly the philistines giant Goliath. Interestingly, in rehearsing his credentials for withstanding Goliath to Saul, who questioned his young age as he said that he was only a small boy (Chen, 2012). David noted that he exercised leadership in protecting his father's sheep by killing a lion and a bear who threatened the flock (vv. 33-37). Upon Goliath's demise, David's rapid rise to leadership capitulated him in national prominence. At the same time, David's popularity in the land prompted a fit of severe jealousy in Saul, who had become intensively distrustful of David as a future competitor for his throne.

As to lead God's people, the king must not seek power from his own salvation. Instead, he is supposed to have faith solemnly in the holy spirit in the God saving grace. This faith that comes from God must be driven by how the king views his kingship, how he leads the battle, and how he leads with the work of God. Because the Lord is the source of salvation, then the obedience of his word is the only real option. David was to be a king who was approachable to leadership, and he was invariable able to lead the people and the army of Israel.

God's favor upon David brought continual success, which created a deepening fear within Saul (1 Sam 18:14). Saul's consuming, and jealousy preoccupation with David as a threat and Saul's lack of God's dependency sharply contrast with David's secure attachment with God as David had developed a secure attachment with the Lord in his childhood, which informed his response to leadership challenges latter which affected in his adulthood.

First, the secure attachment style is associated with the consistently nurturing caregiver in childhood. As children are likely to secure and develop into an adult who perceives themselves as adults, who are worthy of love, and also the children expect others to be trustworthy and responsive and generally and feel by like the coworkers (Duthely, 2017). The second anxious attachment generates from the inconsistent caregiver interaction in childhood. Concerned ambivalent adults' evidence relatively low self-esteem and worry about the rejection from the others. The third avoidant attachment connects the caregiver's consistent unavailability and unresponsiveness, creating deepening insecurity for the child.

However, what is clear from the Biblical narrative in 1 and 2 Samuel, as well as in Psalms attributed to David, is David's connectedness to God as his primary attachment. It is clear that David attached to God as he was a young boy through his experiences as a shepherd and a harpist, which clearly showed his leadership attachment style in his adulthood as being more even secure (Dhiman, 2017). Psalms attributed to David being able to provide a retrospective window into attachment with God, and his complete dependence on Him for comfort, survival, and leadership identity. David's consistency of self-disclosure in the writing of the psalms further supports his secure attachment style to God, as they substantiate his open communication to God.

The most considerable insight into David's perspective on the personal love of God for him derive...