CHRISTOLOGY Leadership of Christ

CHRISTOLOGY-LEADERSHIP OF CHRIST
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Leadership of Christ
Apparently, effective leadership call can be experienced at different levels or settings not only in the field but also in the daily events of life. Some of these various levels may include; religious, industrial, educational, economic organizations, social and political. Determining what effective leadership comprises of can be a great challenge provided that the public constitutes are often believed to be personal traits and characteristics or behavior that can be necessary for one to possess to pursue positions on leadership. The earlier description of a leader is a person with tremendous power, who has a considerable ability to control others. Earlier leadership theories and models, before the 1970s, focused on the behavior associated with a person. However, leadership is not just comprised of personal traits and behavioral characteristics since the intentions of a particular individual may not be reflected or shown by their behaviors. Creating a model that would be used to determine adequate leadership qualities based on behavioral characteristics should be able to reveal the more profound representation of the person’s intentions, therefore, becomes a necessity.
The Confucian system of thoughts indicates that leadership is a character that emerges from one’s ability to learn and conscious effort to self-cultivate oneself. However, from the Christian point of view, these actions of self-cultivation and learning from within oneself originate from the ability of a person to be generous, gracious, merciful and just.

The amazing mercy and apparently despicable injustices of God’s actions in the New Testament offer early Christians the opportunity to have a much better understanding of the self-contradictory nature of humanity and justice depicted by Jesus Christ. One instance of such a contradictory nature of God is illustrated by the activities of Jesus Christ in the letter written to the Philippians by Apostle Paul.
Apostle Paul during the time he was in prison used the letter to address Roman Philippi believers. This letter can be used to serve both as a public and private document during a contemporary worship situation. People question the leadership of individual individuals like Theodore Roosevelt or even Sir Winston Churchill without also forgetting the leadership capabilities of a modern day business leader, the tremendous power they possess and their ability to make events happen. If we can agree on the two cases, then people will also have questions pertaining the leadership capabilities of Jesus Christ. An instance of the scripture that the traditional leadership theory can be used to interpret is Philippians 2:5-11. In fact, this interpretation challenges Jesus Christ as a leadership role model. This also confirms the self-contradictory traditional view of basing effective leadership on behavioral characteristics.
The reason for utilizing both a standard and verifiable focal point in the literary investigation, through sociological research, complies with Robbins’ thought that socio-explanatory feedback ought to investigate a content in an expansive, yet the orderly way that gives a significant stage of understanding and dialogue. Further, socio-explanatory feedback centers on the qualities and convictions in the content and also the world in which we live in. The world in which we live in concerning our qualities and convictions is not, therefore, the same universe of the Missionary Paul. Paul’s compositions may address modern day qualities and convictions that are not relevant to Paul’s time in Philippians.
For instance, in modern times the meaning of the word rhetoric incorporates implications of misrepresentation or control, while during Paul’s time peruses would have comprehended the meaning of the term rhetoric as an art of contemplated influence exemplified by philosophical writings of people, for example, Aristotle. Therefore, to value a scriptural investigation of Philippians 2:5– 11 and its application to modern day organizational theories as well as leadership, it is essential to see the message in a recorded setting keeping in mind the end goal to comprehend the social factors that affected both Paul and his people.
However, John MacArthur in his book “Slave” demonstrated a model of the subjection relationship that is key to in understanding the idea of Christian discipleship. He says our subjection to Christ comes with major ramifications pertaining how we live and think. He further says, we have been bought by Christ with a price, we belong to him and therefore, have a place with him. He also adds that genuine Christianity is not just about letting Jesus Christ into one’s life, but it is instead about committing yourself entirely to him that is, submitting completely to the will of Christ and trying to satisfy him regardless of anything else. Even if it means dying for the sake of him. Being a Christian is not different from being referred to as Christ’s slave.
He described the slavery system that existed in ancient Rome. He also reflects on the Old Testament and takes us into the Jewish story that structures the scenery for Jesus slave-dialect in the New Testament. Jesus called people to a life of selflessness and aggregate commitment to the motive of the king when he told people to follow him. MacArthur’s powerful thoughts on the idea our slave-like commitment to Christ may astonish people in this era. We can admit that we are not used to the speculation that we are claimed by the savior.
Despite the fact that we at times place “master” or “lord” before the name Jesus, we ones in a while contribute to that title with its imperial implications. We do acknowledge that we have a theoretical issue there, yet we question that our trouble in getting a handle on the Master-slave parallel originates from scriptures interpretation. More probable, it is because of vanishing of the various leveled systems of a government where the citizens are entitled to certain rights. It is rather hard to imagine the lord subject relationship that was fundamental to the attitude of individuals in the antiquated world.
The subject of “shoddy effortlessness” cannot be found in this book. It can be noted that MacArthur’s message majorly focused on the giving up of one’s priorities as indicated in the coming to Jesus. What is absent in the early sections is an accentuation on affection. He is more right than wrong to place us as dependent on the savior. The earlier portion or rather sections of his writings does little to depict the power of profound devotion to the Lord Jesus and his citizens. Fortunately, before the finish of this book, this fact turns out in full power. He takes his readers to the principle of reception to demonstrate that we move towards becoming children of Christ, not just his slaves. We turn out to become part of his family. “In salvation, the reclaimed end up as his slaves as well as His companions.”
MacArthur shows the evidence of Calvinism. He makes numerous references to the eagerness or rather a rapture. He likewise utilizes the slave analogy in his dialog on “transgression” which drives him to express the principle of aggregate evil and afterward goes through every one of the five purposes of Calvinism. Now and again, he inclines towards a “transactions” point of view in his revelation of deliverance/redemption. MacArthur has taken after the slave symbolism to the point that it prompts the full scriptural picture of a vibrant association with Jesus.
He additionally declares the leadership of Jesus Christ to be the major factor behind the message on redemption. He writes that dialect of subjection accomplishes more than simply picture the gospel. Indeed, it is noted that it is key to the message of deliverance. That is because the subjection symbolism focuses on the truth of the leadership of Christ, and Christ’s Lordship is fundamental to the standard message. The message on the gospel is not just a preparation for redemption but also a call to grasp or hold the Individual of redemption, in that case, is Jesus. Also, he is both the Master and the Savoir which means the two cannot be isolated.
On the other hand, Albert Mohler adopts a marginally extraordinary strategy. While not overlooking the significance of the character, qualities or any of the alternate focuses frequently referenced. Mohler focuses his analysis on one major thing that he has referred to as “Conviction.” He argues that Christian leaders should be driven by an unmistakably Christian conviction either in the church or the mainstream world. He wants to empower Christian leaders to lead from their most profoundly held energetic convictions, their feelings and to picture these as indivisible from the duty of leadership.
In every section, he gives a completely fleshed out thought of what he thinks of a conventional leader and their possible traits. He lists several traits of a conventional leader as a person who can be an author, speaker, and a communicator, conventional leader, are decision makers, stewards, and supervisors and finally lists them as teachers, thinkers, and readers. He stresses that they cannot be different from what he has listed. This proves to be something critical to comprehend since he does not state as a leader as an author or not an administrator/manager or even a scholar. He insists that a leader should possess those traits or risk termed as not a leader.
When a leader is presented as a thinker, Mohler says a leader’s trained stance is to incline towards the reality or rather a truth and never show any sense of being afraid of it. He requires that everyone around him should disclose to him everything in the plain truth. Despite requesting his subordinates always to tell him the truth, he also needs to be a leader in telling the truth. The leader does not allow any deceitfulness or any self-dishonest into the organization and demonstrates individual trustworthiness.
However, you may differ with feelings of conventional leaders, but you acknowledge that they are people who are not difficult to regard since you comprehend what they stand for. They are people who speak with boldness, consistency, and clarity. Mohler goes on to say that conventional leaders demand a steady supply of information regardless of the unique situation, the audience or the event, furthermore regardless of what may be the outcome. He sums up this by saying the notoriety irregularity sells out an absence of conviction, and an absence of conviction is the invalidation of leadership.
It is anything but difficult to perceive how everything-entwines routine irregularity shows an absence of character, which truly implies an absence of conviction. In this kind of position, the “leader” may be in a difficult situation and thus flops. It will be uncomfortable to say this on Christian leaders in whatever circle they serve. Preferably, we have to establish our leadership in conviction particularly our trust in the good news of Jesus Christ and enable that to change the way we lead. Mohler says that the feelings start things out, yet the character is the result of those feelings. Mohler reiterates that he needs to see an age emerge that is at the same time driving with conviction and driven by the conviction to lead. He continues to say that the age that achieves this will set the world ablaze. If leaders take after Mohler’s attentive direction, they may even do it.
Another perspective of this theological approach of leadership is demonstrated in “According to Plan” a book written by Graeme Goldsworthy. He gives a prologue about scriptural religious philosophy. Goldsworthy classifies the book into four sections which together give a clear description of the biblical theology depicted by in the Old Testament. Goldsworthy points out that he wants the reader to locate the importance of the Bible as the premise of their comprehension. He even demonstrates how to manage critical sections which people often battle with. Goldsworthy sees the hugeness and importance of Biblical philosophy as to comprehending and managing the toughest sections theology so that one sees the reality of God in what they are reading.
In the first part, Goldsworthy clarifies why it is essential for Christians to possess a functioning knowledge of scriptural religious philosophy. All Christians trust in the drive and specialist of the scripture. However, we regularly quiet differ its significance. How might we like to determine our disparities? We as a whole experience issue with the sections that appear to repudiate other writings. Does he raise a question that how do we accommodate this issues? And how do we disclose the Old Testament stories to kids? Since they were meant to provide moral lessons. Goldsworthy does not imagine that scriptural religious philosophy is the enchantment shot countering these inquiries. He believes that, by giving us an elevated perspective of the entire Bible, it will enable us to respond to all of those inquiries excellently.
The second part enquires about the possibility of knowing God. Assuming this is the case, then how and where do we get that information? Goldsworthy starts by arguing that God has uncovered himself to us through the scripture which confirms to us that we know Him and He reciprocally knows us. Besides, since “religious philosophy” is just what we consider about God, we as a whole take part in religious philosophy, either ineffectively or unskillfully. Distinctive methods for “doing religious philosophy” incorporate methodically, chronicled, scriptural, pastoral and analytical religious philosophy.
Goldsworthy presents Jesus as the focal point of scriptural religious philosophy. All things we made in Christ, through Christ, and for Christ, Paul says those words in col. 1:16. This connotes that the importance of the universe indeed manifests itself in the gospel. God made everything with a view of their reclamation in Christ. He argues that the gospel is God’s planning, his diagram to creation is not a minor untimely idea as a result of wrongdoing. On various events, Jesus makes it clear that the Old Testament always affirmed about him (Luke 24:25-27 and John 5:39-40). All messianic expectations and predictions of the Old Testament are fulfilled by the gospel and Jesus Christ. Along with this lines, Goldsworthy further argues that the one issue we have in the elucidation of the Bible is the inability to translate the writings by the complete occasion of the gospel.
In the third part of this book, Goldsworthy manages to clarify precisely what scriptural philosophy is. He portrays a portion of the fundamental topics of revelation with the goal that the reader will have a better understanding of the Old Testament in the best way that they can acknowledge the individualism and deeds of Jesus Christ more plainly. He does this by responding to the “what” question. At the same time, he features the important occasions of the Bible, for example, creation, the fall, the call of Abraham, guarantees to Noah, the giving of the law, the Exodus, the wild enticement, the success of Canaan, the start of the government among others. He utilizes these unique events from the scriptures and interweaves them with various diverse religious topics, for example, regeneration, covenant, creation, and king.
For instance, we first get to experience agreement with God during the surge. At that particular same time, God promised to safeguard the earth. It is with Abraham that he sees the primary principle phase of redemptive disclosure beginning. The main phase of redemptive disclosure according to Goldsworthy will be the historical backdrop of Israel from Abraham all through David and Solomon. The prophetic guarantees of a future kingdom will serve as the second phase. The example of reclamation is demonstrated through the historical backdrop of Israel from Abraham to Solomon. It starts with God’s promises to Abraham and his gracious election. That is, Abraham’s descendants will be instruments of God’s favor by giving them the “promised” land and the assurance that they will be God’s unique people.
In the last piece of Goldsworthy book, he tends to the subject of how the Biblical scholar will be able to apply what he has learned. He sees the significance of not just scholarly information or lessons acquired from the philosophy of the Old Testament, yet additionally the need for the comprehension of the basic certainty that we apply what we know.
Leadership, in general, is not easy, though we acknowledge how we regularly make it more robust than it ought to be. With the correct spotlight on Jesus as the best leader and a reliable establishment in the scripture, we will increase critical transparency and understanding of leadership achievement will affect our lives and everybody with whom we come in contact with. It helps one pick a new point of view on scriptural administration-however more imperative.
Bibliography
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Goldsworthy, Graeme, According to Plan, The Unfolding of God in the Bible, Downers, Grove, Il. InterVarsity Press, 1991.
Hera, Marianus Pale, Christology, and Discipleship in John 17, Stuggart, Germany, Mohr Siebeck, 2013, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/detail.action?docID=1112215
Keck, Leander E. Why Christ Matters: Toward a New Testament Christology, Waco, Tx: Baylor University Press, 2015
MacArthur, John, Slave, The Hidden Truth About Your Identity In Christ, Nashville, Tn; Thomas Nelson, 2010.
McGrath, Alister E., Jesus Christ A Guide for Study and Devotion, Louisville, Ky, Westminster John Knox Press, 2014.
Mohler, Albert, The Conviction To Lead, Principles for Leadership That Matters, Bloomington, Mn: Bethany House Publishers, 2012.
Mouw, Richard J., Douglas A. Sweeney, and Willie Jennings, The Suffering and Victorious Christ: Toward a More Compassionate Christology, Grand Rapids, MI: Baker Academic, 2013
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