How Christian Monastic Theology Presents the Leader as the Exemplar of Truth - Essay Sample

Introduction

Christian monastic theology presents a leader as the exemplar of truth by setting eternal life as the primary goal. The Bible directs Christians to seek God's kingdom first, and other necessities will be added (Jones, 2014). With this directive, the leader strives to achieve eternity by following the stipulated counsels of perfection which include obedience, perfect charity and chastity (Espin & Nickoloff, 2007). In the canonical gospel, Jesus Christ explained these counsels must be followed by Christians who seek perfection (Metzger, 2012). Their inclusion in the monastic theology sets the leader as an individual who follows the word of God in truth.

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Leaders in monastic setup are supposed to live a life without worldly pleasures to pursue spiritual uprightness (Feiss, O'Brien, Pepin, & Marbode, 2010). Sensual pleasures such as enjoyment, entertainment tempt Christians to weaver from their spiritual paths and sin. Structuring a form of life where monastic theology expects the leaders to live in asceticism shows that they act as an example to the believers on how to shun unwanted desires (Finn, 2009). As such, the leaders show the perfect way of life where Christians should pay less attention to physical pleasures and material possessions.

Living in seclusion among the leaders represents the truth on the efforts needed to attain the eternal life amidst the current world which values earthly possessions (Mcguckin, 2010). Christians are surrounded by secular aspects such as social places and obscene content in social media that act as obstacles to their spiritual life. Secluded life among the leaders serves an example of how Christians should avoid lifestyles which may lead them to sin and sets monarchs as the measurements of truth.

Monastic theology in Christianity sets leaders as an example of continuous meditation which brings Christians closer to God (Irvin & Sunquist, 2001). Since monks live in seclusion, they often engage in meditation which represents Jacob's ladder in his dream when he was escaping from Esau (Carscallen, 2013). Continuous mediation is one of the ways where one concentrates on their heavenly assignment on earth and shuns tempting spirits (Callahan, 2013). The leaders are expected to live a life full of meditation to set an example to the believers who can follow suit but at a lesser extent.

How Christian Monastic Theology Shaped Ecclesial Leadership

Ecclesial leadership has led to the belief that churches are for a specific group of believers who are led by a spiritual leader (Sanders, 2007). The Bible refers to God as holy, and those serving Him should observe holiness (Sproul, 2000). Following the counsels of perfection, leaders observe a strict lifestyle and put efforts to maintain a higher level of righteousness. As such, monastic theology has contributed to a form of worship where believers are led by one spiritual leader who acts as a connection between God and the congregation.

In the last two thousand years, Monastic theology has shaped ecclesial leadership where the leadership starts with a call to serve God (Weems, 2010). After observing the life of the monarch, they emphasize on a higher level of spirituality compared to the members. They secrete themselves for God to reveal His word to them and in turn present it to the rest of the congregation. Such strict lifestyles are assumed for the leaders to share the life of Jesus Christ who lived a righteous life full of prayers and fasting schemes while on earth.

Ecclesial leadership has created a phenomenon where churches are seen as institutions with missions and visions which are enacted by the leaders (Geering, Morris, & Grimshaw, 2007). Ecclesial churches operate on invisible divine powers emanating from God who reveals His word to the monarchs (Hegstad, 2013). The leaders use these guidelines to enact the church missions that guide the church to maintain their spirituality. Ecclesial leadership has formulated a way of operation with churches assuming the structure of an organized institution governed by clearly defined modes of operation.

References

Callahan, S. H. (2013). Religious leadership: A reference handbook. Los Angeles: SAGE Reference.

Carscallen, L. K. (2013). Beyond Jacob's ladder. Fort Oglethorpe: Teach Services.

Espin, O. O., & Nickoloff, J. B. (2007). An introductory dictionary of theology and religious studies. Collegeville, Minn: Liturgical Press.

Feiss, H., O'Brien, M. M., Pepin, R. E., & Marbode. (2010). Robert of La Chaise-Dieu and Stephen of Obazine. Trappist, Ky.: Cistercian Publications.

Finn, R. D. (2009). Asceticism in the Graeco-Roman world. Cambridge, UK: Cambridge University Press.

Geering, L., Morris, P., & Grimshaw, M. (2007). The Lloyd Geering reader: Prophet of modernity. Wellington [N.Z.: Victoria University Press.

Hegstad, H. (2013). The real Church: An ecclesiology of the visible. Eugene, Oregon: Pickwick Publications.

Huizing, R. The Seasons of Ecclesial Leadership: A New Paradigm. Journal of Biblical Perspectives in Leadership. 3 (1), 81-90.

Irvin, D. T., & Sunquist, S. W. (2001). History of the world Christian movement. Edinburgh: T. & T. Clark.

Jones, J. (2014). Seek ye first the kingdom of God: and His righteousness and all these things shall be added onto you. Blooming ton: Westbow Press.

Mcguckin, J. A. (2010). The Encyclopedia of Eastern Orthodox Christianity, 2 Volume Set. New York, NY: John Wiley & Sons.

Metzger, P. L. (2012). Connecting Christ: How to discuss Jesus in a world of diverse paths. Nashville: T. Nelson.

Sanders, J. O. (2007). Spiritual leadership. Chicago: Moody Publishers, 2007.

Sproul, R. C. (2000). Holiness of God. Carol Stream, IL: Tyndale House Publishers.

Weems, L. H. (2010). Church leadership: Vision, team, culture, and integrity. Nashville: Abingdon Press.