Jesus made it clear what is most important in the Christian life, commanding believers to love God with heart, soul, mind, and strength (Mark 12:30). The Greatest Commandment ought to provide the foundation for all learning in Christian education. Spurgeon (1857) interpreted the commandment simply: “We are to love Him with all our life, for that is the meaning of it.” Loving God comes before all other priorities because, according to Matthew Henry , this "will effectually take us off from, and arm us against, all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased."
Spurgeon described the comprehensive nature of this love of God: “For we are to love Him with all our heart, heartily—with all our soul, that is, to the laying down of our life—with all our mind, that is mentally; and we are to love him with all our strength, that is, actively.”
Although disagreement might exist in determining under which “category” a human act or function might fall, the overall purpose of the command is for an all-encompassing love of God.
Heart and Soul
The heart (kardia) and soul (psychē) pertain to “the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours” (Blue Letter Bible). Learning outcomes aimed at loving God with heart and soul would include the development of a personal relationship with God through an understanding of sin and grace, a lifestyle of prayer through the Spirit, and an attitude and practice of sincere worship.
Often in Christian schools, a profession of “being saved” is the extent of any emphasis on a personal relationship with Christ. Students are encouraged to “pray the prayer” and then behave appropriately. But all too often, no connection between the reality of salvation and the source of power for obedient living is made. Teachers can emphasize this principle by encouraging prayerful responses to difficulty, temptation, and failure, thus modeling for students that their relationship with God should influence all aspects of their lives. Sinful choices by students provide excellent opportunities to teach on the profound gift of the Cross. While sin has earthly consequences, and Christian schools should not gloss over these, the message of forgiveness and the unconditional love of God can only be understood when the reality of sin is realized.
Worship is also appropriate in the classroom setting. Praising God for success is a powerful reminder that the glory belongs to Him. The Old Testament offers examples of how musicians were at the front of the battle, and the singing of a praise song or hymn at an appropriate time in class can teach students that their relationship with God is active at all times, not just during chapel services.
Mind
The mind (dianoia) pertains to “a faculty of understanding, feeling, desiring” (Blue Letter Bible). Learning outcomes aimed at loving God with the mind would include an emphasis on the thought life and motives, the development of the intellect for God’s purposes, and effective Bible study through good hermeneutics.
Loving God with the mind starts with properly reading, interpreting, and applying His Word. The foremost goal of literacy in early childhood ought to be the reading of the Bible, and in the middle and high school years, development of hermeneutical skills becomes a priority. Bible study is not simply for morality development but for a proper understanding of and relationship with God:
Even where teaching the Bible to children is a priority, teaching Bible doctrine seldom is. Children hear the same Bible stories repeatedly, almost always as moral lessons on how to behave. Typical Sunday school lessons reduce Bible stories to moral tales much like Aesop’s fables. The focus is on the human being in the story, who becomes its main character. . . . When Bible stories are used in this way, God sits on the periphery of the narrative, like the genie in a fairy tale, blessing human actors for good behavior or cursing them for failures. Children seldom learn to see that God Himself is the main character of every Bible story. (Meade, 2000, p. 4)
While the school setting traditionally focuses on academic development, a distinctive of Christian education ought to be an emphasis on a personal relationship with God. Academics prepare students for success in their earthly lives, and as far as this is applied with a heart for fulfilling God’s call on a young life, this is appropriate. However, academic subjects ought to enhance spiritual growth as well, because there are elements of every subject that reveal the character of God. This aspect of academic instruction needs to be more fully explored to contribute to the learning outcome of loving God both with the heart and soul and with the mind.
Strength
The strength (ischys) includes “ability, force, might” (Blue Letter Bible). Learning outcomes aimed at loving God with strength would include physical activity to the glory of God, the care and purity of the body, and understanding of nutrition and fasting. Opportunities for using the body for God’s purposes, such as ministry in the community, could provide a model for an active love of God beyond emotions and intellect. Many Christian schools offer competitive athletics as part of their educational programs. These provide excellent opportunities for helping students learn to glorify God, and not themselves, through appropriate attitudes and actions.
A study of biblical roles of men and women and the practice of these principles in the daily life of a school, discussions on appropriate choice of dress for modesty, and a survey of biblical principles of purity would all help students understand what it means to love God with all their strength. As with all behavioral mandates, teachers must constantly remind students that living the Christian life is only possible through dependence on the Holy Spirit. Without this dependence, students will continually face frustration in their failure to live up to the standard.
An element of the Christian life often ignored in educational settings is fasting. Always considering individual nutritional or other physical needs, schools can implement fasting days to teach dependence on God for strength and endurance. Classes might choose creative fasts, such as giving up television for a week, choosing to spend that time in prayer, worship, and Bible study. As with many activities, this type of commitment can become an arena for competition and individual glorification, and teachers must clearly communicate the proper motivation and purpose for any fast.
Saturday, June 9, 2012
Saturday, June 2, 2012
Sermon on the Mount and Christian Schools
The Sermon on the Mount (Matthew 5-7) and specifically the Beatitudes (Matthew 5:1-12) provide instruction from Jesus on the Christian life. The emphasis is not on the Law or seeking justification through living a good life, but rather on strengthening a Christian’s relationship with Christ in order to enable obedience to God. When considering how seriously Christians take the gospel, Lloyd-Jones wrote, “The best way of concentrating on that question is, I think, to face the Sermon on the Mount” (p. 8). Lloyd-Jones specifically pointed out the right view of cause and effect, stating, “We are not told in the Sermon on the Mount, ‘Live like this and you will become Christian’; rather we are told, ‘Because you are Christian live like this’” (pp. 11-12).
Christian school instruction of the principles in the Sermon on the Mount, and specific learning outcomes in this area, must begin with the development of the relationship with Christ in order to enable the Christian life espoused in the sermon rather than simply telling students to strive (in their own strength) to live well. This is the error of a social gospel interpretation of the sermon, yet it is often how young people interpret biblical teachings. Lloyd-Jones pointed out that Jesus began his sermon with the Beatitudes for a purpose:
"The order in which the statements come in the Sermon is really of supreme importance. The Beatitudes do not come at the end, they come at the beginning, and I do not hesitate to say that unless we are perfectly clear about them we should go no further. . . . Certain postulates are laid down, and on the basis of those, certain other things follow. Thus I never discuss any particular injunction of the Sermon with a person until I am perfectly happy and clear in my mind that that person is a Christian." (p. 17)
Why? “None of these descriptions refers to what we may call a natural tendency” (Lloyd-Jones, p. 26). Teachers must offer instruction on Christian character in the Sermon on the Mount only with parallel emphasis on living this life in dependence on the Holy Spirit. In the natural self, no one possesses the ability or tendency to live this life, and only in close relationship with God is it possible. This is one reason why it is so important for Christian schools to implement redemptive, rather than punitive, discipline policies.
Christian school instruction of the principles in the Sermon on the Mount, and specific learning outcomes in this area, must begin with the development of the relationship with Christ in order to enable the Christian life espoused in the sermon rather than simply telling students to strive (in their own strength) to live well. This is the error of a social gospel interpretation of the sermon, yet it is often how young people interpret biblical teachings. Lloyd-Jones pointed out that Jesus began his sermon with the Beatitudes for a purpose:
"The order in which the statements come in the Sermon is really of supreme importance. The Beatitudes do not come at the end, they come at the beginning, and I do not hesitate to say that unless we are perfectly clear about them we should go no further. . . . Certain postulates are laid down, and on the basis of those, certain other things follow. Thus I never discuss any particular injunction of the Sermon with a person until I am perfectly happy and clear in my mind that that person is a Christian." (p. 17)
Why? “None of these descriptions refers to what we may call a natural tendency” (Lloyd-Jones, p. 26). Teachers must offer instruction on Christian character in the Sermon on the Mount only with parallel emphasis on living this life in dependence on the Holy Spirit. In the natural self, no one possesses the ability or tendency to live this life, and only in close relationship with God is it possible. This is one reason why it is so important for Christian schools to implement redemptive, rather than punitive, discipline policies.
Redemptive Discipline
Because of the Fall (Genesis 3, Romans 3:23), every school will have its share of behavioral issues. Temptations abound, and students need to work through what it means to resist and live the abundant life through Christ. When students make wrong choices, a distinctively Christian school will use redemptive discipline procedures to help the child recognize the sin, repent, receive forgiveness, and be restored to the body of Christ. This does not negate earthly consequences for wrongdoing; students can learn that there are consequences for sin, but that in the body of Christ, there is also forgiveness and restoration. As Tripp suggested:
"The central focus of childrearing is to bring children to a sober assessment of themselves as sinners. They must understand the mercy of God, who offered Christ as a sacrifice for sinners. . . . The focal point of your discipline and correction must be your children seeing their utter inability to do the things that God requires unless they know the help and strength of God. Your correction must hold the standard of righteousness as high as God holds it. . . . Discipline leads to the cross of Christ where sinful people are forgiven. Sinners who come to Jesus in repentance and faith are empowered to live new lives."
"The central focus of childrearing is to bring children to a sober assessment of themselves as sinners. They must understand the mercy of God, who offered Christ as a sacrifice for sinners. . . . The focal point of your discipline and correction must be your children seeing their utter inability to do the things that God requires unless they know the help and strength of God. Your correction must hold the standard of righteousness as high as God holds it. . . . Discipline leads to the cross of Christ where sinful people are forgiven. Sinners who come to Jesus in repentance and faith are empowered to live new lives."
Sunday, May 27, 2012
Fuzzy Goals
Because many in the current generation of parents and teachers were educated in the public system, it is natural to design today’s Christian schools in that model. However, this is not a distinctively Christian model. Gorman (2001) wrote of the confusion that seems to exist in the Christian community on what the goals of schools should be and how these ought to be achieved:
We lack clarity in terms of what we want to produce. We have listened to the many hawkers who have told us what our students must be and who we must be and we have found our teaching shaped by lesser values. Our goals have become fuzzy. While the needs have become more complex, it has been hard to establish priority and even harder to stand against the tide. We have played to clamoring audiences and played down our uniqueness as God’s image in the world. It has been easier to settle for the ends of “passing the final” or “designing a project.” And learners, facing a multitude of pressures in a society that values external “paste-ons” over internal commitment, action over values, and content more than character, encourage this compromise. . . . The question remains whether our students (as taught Christianly) are spiritually different because of their learning experiences. (p. 24)
At the local level, Christian school leadership and interested parents must come together to design school schedules, curriculum, learning outcomes, classroom discipline policies, teaching methodologies, and assessments geared to serve the key commands of Scripture, instead of accepting the world’s standards and functioning as de facto public schools with occasional Bible memory or chapels. Because so few people have received their education in institutions that are distinctively Christian, this will require a change of perspective for many, and pastors need to take the lead in educating the flock on how necessary this process truly is.
Although teachers have significant influence on student learning, Christian schools also must develop students of character who have internal motivation to serve the Lord in their learning. As Cox (2002) wrote, “While teachers can salt the educational content to make the liquid of learning more appealing, the ultimate responsibility for actual drinking of learning is the student’s, not the teacher’s” (p. 10). Although this does not devolve all responsibility from the teacher, it does suggest that education is more complex than simply hiring a skilled teacher. The intricacies of education involve the teacher, the student, the parents, the school culture, the family background of each individual, and many other factors. This is one reason that federal control of education practices and strict national standards do not suffice. Individual situations are only properly understood at the local level where the numerous variables can be weighed. This suggests that standards for teacher qualifications and curriculum can be cooperatively developed at the national, international, or denominational level to give guidance to Christian schools, but the control over final decisions needs to rest at the local level to allow for individual circumstances.
We lack clarity in terms of what we want to produce. We have listened to the many hawkers who have told us what our students must be and who we must be and we have found our teaching shaped by lesser values. Our goals have become fuzzy. While the needs have become more complex, it has been hard to establish priority and even harder to stand against the tide. We have played to clamoring audiences and played down our uniqueness as God’s image in the world. It has been easier to settle for the ends of “passing the final” or “designing a project.” And learners, facing a multitude of pressures in a society that values external “paste-ons” over internal commitment, action over values, and content more than character, encourage this compromise. . . . The question remains whether our students (as taught Christianly) are spiritually different because of their learning experiences. (p. 24)
At the local level, Christian school leadership and interested parents must come together to design school schedules, curriculum, learning outcomes, classroom discipline policies, teaching methodologies, and assessments geared to serve the key commands of Scripture, instead of accepting the world’s standards and functioning as de facto public schools with occasional Bible memory or chapels. Because so few people have received their education in institutions that are distinctively Christian, this will require a change of perspective for many, and pastors need to take the lead in educating the flock on how necessary this process truly is.
Although teachers have significant influence on student learning, Christian schools also must develop students of character who have internal motivation to serve the Lord in their learning. As Cox (2002) wrote, “While teachers can salt the educational content to make the liquid of learning more appealing, the ultimate responsibility for actual drinking of learning is the student’s, not the teacher’s” (p. 10). Although this does not devolve all responsibility from the teacher, it does suggest that education is more complex than simply hiring a skilled teacher. The intricacies of education involve the teacher, the student, the parents, the school culture, the family background of each individual, and many other factors. This is one reason that federal control of education practices and strict national standards do not suffice. Individual situations are only properly understood at the local level where the numerous variables can be weighed. This suggests that standards for teacher qualifications and curriculum can be cooperatively developed at the national, international, or denominational level to give guidance to Christian schools, but the control over final decisions needs to rest at the local level to allow for individual circumstances.
Saturday, February 18, 2012
Purpose and Nature of Christian Education
For several generations, public schools have educated most Americans, including Christian Americans.The result is that education and public schools are virtually synonymous in American culture. In fact, Spears and Loomis stated that the purpose of their book is “to revive and ground a perennial philosophy of education that integrates essential tenets of the Christian faith” (p. 35), yet the emphasis of their subsequent writing is on Christians in public education settings rather than on a specifically Christian form of education. In recent decades, a movement toward Christian schools has developed. At issue is whether these schools are truly Christian, that is, faithful to biblical principles and mandates, or simply a Christianized version of the neighboring public schools. As Rushdoony stated, “It is a deadly error on the part of the Christian School to assume that its task is similar to that of the ‘public’ or government schools with Bible added to it” (p. 149). Mohler reinforced this point, stating, “The Christian school must not be education dressed up for the church. It must be the church armed for intellectual battle” (p. 33). Any effort to express a distinctly Christian purpose for and expression of education must begin with biblical principles.
What is your impression of or experience with Christian education? Is it distinctive? Is it "education dressed up for the church"? How should we be doing things differently in a school that calls itself Christian?
What is your impression of or experience with Christian education? Is it distinctive? Is it "education dressed up for the church"? How should we be doing things differently in a school that calls itself Christian?
Saturday, February 11, 2012
Unveiling the Creator
"True education is unveiling the all-glorious God of creation . . . in the creation." Dr. Mark Fakkema
"The Christian teacher, rightly beginning with the assumption that mathematics originates with God and consequently possesses a nature which reflects His glory, has the freedom and responsibility to point out the evidence of God's hand in the content of mathematics." Larry Zimmerman, Truth and the Transcendent: The Origin, Nature, and Purpose of Mathematics
"The Christian teacher, rightly beginning with the assumption that mathematics originates with God and consequently possesses a nature which reflects His glory, has the freedom and responsibility to point out the evidence of God's hand in the content of mathematics." Larry Zimmerman, Truth and the Transcendent: The Origin, Nature, and Purpose of Mathematics
Saturday, June 11, 2011
Spiritual Leadership Introduction
For my summer coursework, one assigned book is
Spiritual Leadership by Henry and Richard Blackaby. Heading into considering dissertation topics, this book provided excellent guidance into what leadership is and isn't. I'd highly recommend the book!
Along with the reading, we were asked to choose and write about 5 "non-negotiables" - aspects of philosophy, character, and/or behavior that are essential to leadership, specifically in my chosen field of Christian education. I decided to use the Five Solas of the Reformation as a foundation; here are some excerpts.
Theology matters. One’s view of God determines motives and actions. While the “Five Solas” of the Reformation might bring to mind ancient theological discussions, their importance lies not merely in nuances of philosophical argument, but in their tangible application to daily life. In considering the nonnegotiable principles of spiritual leadership, these five theological “hills to die on” can provide a foundation and direction in the life of an aspiring leader.
Foundational Principles
Soli Deo Gloria – To God Alone Be the Glory
The foremost command, often referred to as the Greatest Commandment, given to believers by Jesus is to “love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matthew 22:37). God calls believers to love and honor Him with their entire being. This is why the Westminster Shorter Catechism begins by declaring, “Man’s chief end is to glorify God and to enjoy Him forever” (Center for Reformed Theology and Apologetics), or in Piper’s (2003) words, “to glorify God by enjoying Him forever” (p. 18). The Five Solas are so named specifically because of the word “only” or “alone” in each principle, and this is a key to their application. To glorify God simply as one among many or to praise God publicly while seeking personal glory is not sufficient. The foremost nonnegotiable principle of spiritual leadership is to glorify God alone, to ascribe honor only to His name in all decisions and actions. This means that a leader’s agenda is not his or her own; God’s agenda is paramount. Blackaby and Blackaby (2001) wrote that spiritual leaders “seek to move people on to God’s agenda, all the while being aware that only the Holy Spirit can ultimately accomplish this task” (p. 21).
Sola Scriptura – Scripture Alone
A key element of any leadership role is decision-making. Leaders can make decisions based on utility and pragmatism, choosing to do whatever gets results. They can make decisions based on polls, choosing to do whatever earns prestige and popularity. However, if a spiritual leader is seeking to honor God, decisions must be based on God’s will. Determining God’s will, though, is not necessarily simple . There must be a standard of truth to guide such decisions, and this standard is Scripture. The Bible is “inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17). God offers His Word to the spiritual leader to provide needed direction. The Greatest Commandment calls the believer to love God with the mind. The study of the Scriptures, with the guidance of the Holy Spirit, prepares the mind to know God’s will rather than succumbing to the pressures of the world. “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:2). Therefore, a second nonnegotiable principle of spiritual leadership is knowledge and study of the Scriptures in order to be prepared and competent to make decisions.
Solus Christus – Christ Alone
A leader in any aspect of Christian ministry must be ever mindful of the fact that he or she is not the source of salvation. That role belongs to Jesus alone: “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time” (1 Timothy 2:5). While a leader can and should be a laborer for God’s kingdom, the timing and results always rest in God’s hands. Far too often, the “success” of a ministry is seen as depending upon the personality, charisma, skill, or efforts of its leader. However, all men are fallible (Romans 3:23), and as Blackaby and Blackaby (2001) wrote, “People can accomplish all of their goals and still not be successful in God’s kingdom” (p. 18). If the true head of the ministry is not Christ, the skill and effort will be futile:
Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman keeps awake in vain. It is vain for you to rise up early, to retire late, to eat the bread of painful labors; for He gives to His beloved even in his sleep. (Psalm 127:1-2)
A third nonnegotiable principle of spiritual leadership is integrity and honesty. An understanding of Christ’s ultimate authority as the head of an organization frees a spiritual leader to avoid the traps of worldly strategies of dishonesty, manipulation, and power mongering. A leader whose organization revolves around man instead of God may seek to disguise motives or manipulate subordinates for personal gain. However, the leader who knows that Christ, and not him or herself, is the source of victory can tell the truth and live a life of integrity, resting in the sovereignty of God. As Blackaby and Blackaby (2001) wrote, “Leaders must be diligent that they never shift their trust from the Head of the church to the tools of the world” (p. 127).
Sola Gratia – Grace Alone
A fourth nonnegotiable principle of spiritual leadership is humility. When Jesus washed the feet of the disciples (John 13), he demonstrated servant leadership. Blackaby and Blackaby (2001) wrote, “Leaders’ persuasion is never enough unless accompanied by personal example” (p. 17). In contrast to the worldly goal of climbing the professional ladder to a position of esteem and power, the spiritual leader must clothe him or herself in sincere humility and become the servant. The message of the Gospel, when deeply understood, inspires humility and gratitude and allows no room for a prideful attitude due to position.
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (Ephesians 2:8-10)
When a leader properly views his or her own sinfulness and realizes that grace alone allows for forgiveness, humility is the result. As God’s workmanship, the leader can then seek to complete the tasks set before him or her for God’s glory.
Sola Fide – Faith Alone
Lloyd-Jones (1959) wrote, “There is no more perfect statement of the doctrine of justification by faith only than this Beatitude: ‘Blessed are the poor in spirit, for theirs (and theirs only) is the kingdom of heaven’” (p. 33, Matthew 5:3). Lloyd-Jones pointed out that the Sermon on the Mount "comes to us and says, 'There is the mountain that you have to scale, the heights you have to climb; and the first thing you must realize, as you look at that mountain which you are told you must ascend, is that you cannot do it, that you are utterly incapable in and of yourself, and that any attempt to do it in your own strength is proof positive that you have not understood it.'" (pp. 33-34)
Diligence, perseverance, and hard work embody the fifth nonnegotiable principle of spiritual leadership. Yet the bedrock of such diligence is the knowledge that only in God’s strength is His will attainable. Ephesians 2:8-9 states clearly that salvation is by grace through faith alone, so no amount of work “for the Kingdom” can bring about salvation. However, the next verse points out that this is a salvation unto good works, that there is work borne out of that salvation.
I'd love for you to join in the conversation!!
For more information on homeschool curriculum or other education resources, check out my website, MooreMath.com and send me your suggestions. Thanks!
Spiritual Leadership by Henry and Richard Blackaby. Heading into considering dissertation topics, this book provided excellent guidance into what leadership is and isn't. I'd highly recommend the book!
Along with the reading, we were asked to choose and write about 5 "non-negotiables" - aspects of philosophy, character, and/or behavior that are essential to leadership, specifically in my chosen field of Christian education. I decided to use the Five Solas of the Reformation as a foundation; here are some excerpts.
Theology matters. One’s view of God determines motives and actions. While the “Five Solas” of the Reformation might bring to mind ancient theological discussions, their importance lies not merely in nuances of philosophical argument, but in their tangible application to daily life. In considering the nonnegotiable principles of spiritual leadership, these five theological “hills to die on” can provide a foundation and direction in the life of an aspiring leader.
Foundational Principles
Soli Deo Gloria – To God Alone Be the Glory
The foremost command, often referred to as the Greatest Commandment, given to believers by Jesus is to “love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matthew 22:37). God calls believers to love and honor Him with their entire being. This is why the Westminster Shorter Catechism begins by declaring, “Man’s chief end is to glorify God and to enjoy Him forever” (Center for Reformed Theology and Apologetics), or in Piper’s (2003) words, “to glorify God by enjoying Him forever” (p. 18). The Five Solas are so named specifically because of the word “only” or “alone” in each principle, and this is a key to their application. To glorify God simply as one among many or to praise God publicly while seeking personal glory is not sufficient. The foremost nonnegotiable principle of spiritual leadership is to glorify God alone, to ascribe honor only to His name in all decisions and actions. This means that a leader’s agenda is not his or her own; God’s agenda is paramount. Blackaby and Blackaby (2001) wrote that spiritual leaders “seek to move people on to God’s agenda, all the while being aware that only the Holy Spirit can ultimately accomplish this task” (p. 21).
Sola Scriptura – Scripture Alone
A key element of any leadership role is decision-making. Leaders can make decisions based on utility and pragmatism, choosing to do whatever gets results. They can make decisions based on polls, choosing to do whatever earns prestige and popularity. However, if a spiritual leader is seeking to honor God, decisions must be based on God’s will. Determining God’s will, though, is not necessarily simple . There must be a standard of truth to guide such decisions, and this standard is Scripture. The Bible is “inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17). God offers His Word to the spiritual leader to provide needed direction. The Greatest Commandment calls the believer to love God with the mind. The study of the Scriptures, with the guidance of the Holy Spirit, prepares the mind to know God’s will rather than succumbing to the pressures of the world. “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:2). Therefore, a second nonnegotiable principle of spiritual leadership is knowledge and study of the Scriptures in order to be prepared and competent to make decisions.
Solus Christus – Christ Alone
A leader in any aspect of Christian ministry must be ever mindful of the fact that he or she is not the source of salvation. That role belongs to Jesus alone: “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time” (1 Timothy 2:5). While a leader can and should be a laborer for God’s kingdom, the timing and results always rest in God’s hands. Far too often, the “success” of a ministry is seen as depending upon the personality, charisma, skill, or efforts of its leader. However, all men are fallible (Romans 3:23), and as Blackaby and Blackaby (2001) wrote, “People can accomplish all of their goals and still not be successful in God’s kingdom” (p. 18). If the true head of the ministry is not Christ, the skill and effort will be futile:
Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman keeps awake in vain. It is vain for you to rise up early, to retire late, to eat the bread of painful labors; for He gives to His beloved even in his sleep. (Psalm 127:1-2)
A third nonnegotiable principle of spiritual leadership is integrity and honesty. An understanding of Christ’s ultimate authority as the head of an organization frees a spiritual leader to avoid the traps of worldly strategies of dishonesty, manipulation, and power mongering. A leader whose organization revolves around man instead of God may seek to disguise motives or manipulate subordinates for personal gain. However, the leader who knows that Christ, and not him or herself, is the source of victory can tell the truth and live a life of integrity, resting in the sovereignty of God. As Blackaby and Blackaby (2001) wrote, “Leaders must be diligent that they never shift their trust from the Head of the church to the tools of the world” (p. 127).
Sola Gratia – Grace Alone
A fourth nonnegotiable principle of spiritual leadership is humility. When Jesus washed the feet of the disciples (John 13), he demonstrated servant leadership. Blackaby and Blackaby (2001) wrote, “Leaders’ persuasion is never enough unless accompanied by personal example” (p. 17). In contrast to the worldly goal of climbing the professional ladder to a position of esteem and power, the spiritual leader must clothe him or herself in sincere humility and become the servant. The message of the Gospel, when deeply understood, inspires humility and gratitude and allows no room for a prideful attitude due to position.
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (Ephesians 2:8-10)
When a leader properly views his or her own sinfulness and realizes that grace alone allows for forgiveness, humility is the result. As God’s workmanship, the leader can then seek to complete the tasks set before him or her for God’s glory.
Sola Fide – Faith Alone
Lloyd-Jones (1959) wrote, “There is no more perfect statement of the doctrine of justification by faith only than this Beatitude: ‘Blessed are the poor in spirit, for theirs (and theirs only) is the kingdom of heaven’” (p. 33, Matthew 5:3). Lloyd-Jones pointed out that the Sermon on the Mount "comes to us and says, 'There is the mountain that you have to scale, the heights you have to climb; and the first thing you must realize, as you look at that mountain which you are told you must ascend, is that you cannot do it, that you are utterly incapable in and of yourself, and that any attempt to do it in your own strength is proof positive that you have not understood it.'" (pp. 33-34)
Diligence, perseverance, and hard work embody the fifth nonnegotiable principle of spiritual leadership. Yet the bedrock of such diligence is the knowledge that only in God’s strength is His will attainable. Ephesians 2:8-9 states clearly that salvation is by grace through faith alone, so no amount of work “for the Kingdom” can bring about salvation. However, the next verse points out that this is a salvation unto good works, that there is work borne out of that salvation.
I'd love for you to join in the conversation!!
For more information on homeschool curriculum or other education resources, check out my website, MooreMath.com and send me your suggestions. Thanks!
Subscribe to:
Posts (Atom)