SERVANT LEADERSHIP IN 1TIMOTHY 3 1-13- THE IMPLICATIONS FOR THE CHURCH OF NIGERIA (ANGLICAN COMMUNION)
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- 1-5 Chapters
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- Reference Style: APA
- Recommended for : Student Researchers
- NGN 3000
Background to the Study
When one take the pulse on leadership and happenings in the church and society today, the need for a better leadership system will become obvious, nothing seems to have changed from the earthly days of Christ and Paul when leaders (societal and religious) suck their land and people dry for their personal gains. At that time Jesus Christ took time to teach his disciples the acceptable leadership principles. Paul had to direct Timothy in Ephesus on how to deal with the issues on ground, from his admonition, it was clear that many of them were selfish in their teachings, preaching for money, social prestige and influence. They all lost the teachings of service, suffering and sacrifice. The concept of servant-leadership has been a recurrent topic in the research world and in the field of administration. This is because the society is yearning for a particular system of leadership that can best solve the malevolent leadership problems that has bedeviled her and to produce a sustained societal and organisational success they desire. Though the Church of our time needed this study on leadership the most, she has paid lip service to it maybe because she lack the courage for self-examination, critique and of correction. So those who found the secular study on leadership useful, applied its principles to the Church without the distinctiveness that it deserves. Power and authority in the secular politics for instance come through struggle with its attending ills and gimmicks. But because the Church is different from the secular community, her administration should differ. It requires a different approach both in leadership principles and motivation which should be based on the scriptures. 2 Servant leadership in this research is perceived as both mood and method of rendering service to both God and the society. The interest to study and apply the servant leadership method to the leadership system of the Church of Nigeria (Anglican Communion), was stirred by the fact that the church leadership in various aspects has been influenced by secular affinities and bedeviled by lack of humility, selflessness and materialism to a large extent. Most of her leaders now compete with the political class in material comfort, fame and authority so much that their character and integrity as ―servants of God‖ is now questioned. This is a clear deviation from the pattern of leadership that Christ instituted in the church before His ascension to heaven. Apostle Peter admonished his fellow elders to ―tend the flock of God in their charge… not to be domineering … but be example to the flock‖ (1Peter 5:2-4). He called them shepherds waiting for the chief shepherd to be manifested, showing that, they are still answerable to a superior.But today the opposite is the case. Leaders see themselves as ―lords‖ and the led as ―commoners‖. This is not the will of God for His church. It is clear from daily living that most religious leaders are not sincere with what they termed ―Calling‖ into the Church Ministry. The various intentions some of them display, inspired this researcher to think that they either did not understand the mission of the Church and their duty as church leaders/workers or that they intentionally do not want to do what is required of them. Most of them function like big company Chief Executives thereby making the church their personal and family enterprise.Before the late 1990s the church of Nigeria (Anglican Communion) had leaders like Archbishop Olufosoye in Ibadan, Archbishop Adetiloye, Bishop Nwosuof 3 Asaba, Nwankiti of Owerri, Onyemelukwe on the Niger, Bishop Ebo in Jos, just to mention a few who were concerned with the interest of the church and the Christian at heart. The scenario is rapidly changingnegatively since the late 1990s and it is on the increase now. People can go to any length lobbying to be made a bishop just for the material comfort. A bishop was boasting during a serious discussion claimed that he has no less than fifteen (15) exotic cars, meanwhile some clergy in that diocese don‘t get their monthly stipend regularly. The show of flamboyant throne, Nepotism, tribal intolerance, god-fatherism and hypocrisy, out-right abuse of power, bribery and lobby for leadership, power tussle and rivalry in the parishes is startling.
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