Ashland Theological Seminary an Impact Study

ASHLAND THEOLOGICAL SEMINARY

AN IMPACT STUDY ON DEVELOPING LEADERS THROUGH A LEADERSHIP

FORMATION APPROACH

A DISSERTATION SUBMITTED TO THE FACULTY OF ASHLAND THEOLOGICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY

BY KAREN SEMON

ASHLAND, OHIO SEPTEMBER 15, 2020

To the leadership team at Vineyard Church of Delaware County.

Thank you for being so welcoming

Create space for him whose heart is greater than his, whose eyes see more than his, and whose hands

heal more than his. This articulation, I believe, is

the basis for a spiritual leadership of the future.

The Christian leader is, therefore, first of all, a man

who is willing to put his own articulated faith at the disposal of those who ask his help. In this sense, he

is a servant of servants, because he is the first

to enter the promised but dangerous land, the

first to tell those who are afraid what he has

seen, heard, and touched.

Henri Nouwen

APPROVAL PAGE

Accepted by the faculty and the final demonstration examining committee of Ashland Theological Seminary, Ashland, Ohio, in partial fulfillment of the requirements for the Doctor of Ministry degree.

______Academic Advisor Date

______Director of the Doctor of Ministry Program Date

ABSTRACT

It was the purpose of this project to impact participants’ leadership formation as a senior pastoral team at Vineyard Delaware County in Sunbury

Ohio, through the practice of a formational small group experience. The project was an impact project consisting of six-monthly retreats. There was a pre and post-assessment to measure the impact of the small group experience.

The assessment findings indicated the highest percentage of growth was in creating a formational leadership plan consisting of vision, mission, values and goals. A core discovery was the strength of the spiritual discipline of silence for the pastors and leaders.

CONTENTS

LIST OF TABLES ...... viii

ACKNOWLEDGMENTS ...... ix

Chapter

1. INTRODUCTION AND PROJECT OVERVIEW...... 1

2. BIBLICAL, THEOLOGICAL, AND HISTORICAL 25

FOUNDATIONS ......

3. REVIEW OF THE LITERATURE ...... 64

4. DESIGN, PROCEDURE, AND ASSESSMENT ...... 104

5. REPORTING THE RESULTS ...... 116

6. SUMMARY AND REFLECTIONS ...... 134

Appendix

1. PROPOSAL ...... 159

2. PRE-ASSESSMENT ...... 177

3. POST-ASSESSMENT ...... 180

REFERENCES ...... 185

vii

LIST OF TABLES

Table Page

1. Goal #1: Knowledge of their personal leadership foundation...... 117

2. Goal #5: Awareness of healthy self-care practices...... 119

3. Goal #4: Knowledge of spiritual formation through ...... spiritual disciplines...... 122

4. Goal #2: Awareness of their identity through the ...... use of self-assessments...... 124

5. Goal #3: Awareness of spiritually formed team dynamics...... 126

6. Composite Scores for All Goals ...... 129

viii

ACKNOWLEDGMENTS

This project is the result of a labor of love from many of my friends, family and fellowship who encouraged me on this journey. I am extremely grateful to those whom I have the privilege to name below.

To Dr. Brenda Buckwell, my advisor who was tireless in her efforts to support me through this entire process. Her help was invaluable.

To Dr. Dawn Morton who patiently helped me articulate and enhance my topic and for her steady leadership through the process.

To Dr. Matthew Bevere for his editing experience to refine this work.

To Dr. Stephen VanDop for his insight into the life of a pastor.

To Dave Nixon for his insight into spiritual formation in the Vineyard.

To Sherri Harder, my spiritual director who has been with me the entire journey. She has encouraged and help me to step back and see God in the midst of the journey.

To my family, Mark, Sara, Dustin, Abbey, Jason, Micah, Eli, Asher, Elian, and Benson. You are my heart. Thank you for supporting me with this generous luxury of time.

To Michael and Susan, my siblings who co-labored with me during this time. Your friendship is invaluable to me.

To my friend Sandy, I could have not done this without you. So grateful.

To Gail, Theresa, and Vicki, I appreciate all of your support.

To my Abba. Thank You. You called me to this. You have made it come to pass and I look forward to the next step of the journey with You.

CHAPTER ONE

INTRODUCTION AND PROJECT OVERVIEW

God is working, always working, to form us and conform us and transform us into the image of Christ. God is intent upon this forming, conforming, transforming process. And God invites us to participate in this process by means of interactive relationship. Now, this deep character formation in the subterranean chambers of our hearts does not occur overnight. This is no quick fix. It is crucial here for us to respect the slow work of God upon the soul. Slowly, ever so slowly, over days and weeks and months and years, the soul is being carefully formed and conformed and transformed . . . Of course, throughout this liberating process we are carrying on the daily tasks of home and work. Indeed, these places comprise the central arena where the work of formation occurs. (Foster 2018, xv-xvi)

Formational leadership, the foundation of this work, is a holistic approach to leadership that includes spiritual formation, emotional wholeness, and is centered in servant leadership. Scazzero reveals that there is an “inseparable link between emotional health and spiritual maturity - that it is not possible to be spiritually mature while remaining emotionally immature” (Scazzero 2015, 17).

To be spiritually and emotionally equipped, leaders must go on a journey to be shaped into the image of Christ. Spiritual formation draws one to an intimate relationship with the Creator, where they are readied, healed, and transformed.

Purpose Statement and Research Question

The purpose of this project was to impact participants’ leadership formation as a senior pastoral team at Vineyard Delaware County in Sunbury

Ohio, through the practice of a formational small group experience. The research question is: To what extent does leadership formation impact the senior pastoral team at Vineyard Delaware County in Sunbury, Ohio, through the practice of a formational small group experience?

Overview

The purpose of this project was to impact the participants’ development as leaders using a formational small group setting. The participants consisted of a pastoral team at Vineyard Delaware County, in Sunbury, Ohio. The Senior pastor had recently moved to the position due to the retirement of his predecessor. The team was a mixture of new and seasoned staff members.

There were ten participants, consisting of the entire pastoral staff. Only eight participated in the pre and post-surveys and are included in the survey results.

The participants attended a series of small group retreats designed for the staff members based on the goals of the project. The program began with a full-day retreat followed by four monthly half-day retreats. The sessions weaved a thread of spiritual formation, through self-awareness, leadership formation, group dynamics, and self-care, thus, creating a roadmap for formational leadership.

A challenge with role clarity was uncovered during the project. Staff members also experienced a heavy workload that resulted in a drain on their energy and time. A study from Pastoral Psychology shares that Clergy report

“higher levels of work overload, role ambiguity, interpersonal attack, boundary violations, emotional isolation, exposure to crisis, administrative demands, and the expectation that they are always available to their congregations” (Adams, et al. 2017, 150). These factors have the potential to result in burnout, moral failure, or simple exhaustion. Coupled with the demands of leadership that are placed on pastors to have all the vision, strategy, and plans needed for a growing church, this can create a state of being overwhelmed.

There is a way forward for overburdened pastors and leaders. Scazzero asserts that spending time in solitude and silence as part of one’s core spiritual practices is essential for effective leadership. These disciplines provide the focus for leading the organization as a means of impacting the world for Christ

(Scazzero 2015, 31). As leaders engage their whole person in spiritual formation, they will discover that they will ultimately receive in return a deeper, fully formed approach to leader development.

Foundations

My work as an executive coach over the past twelve years has shown me that leaders can struggle to lead well. The things that they want to work on in coaching are in areas of leadership, but often under the surface lies the real challenge. It could be a wound that they are bringing from childhood, such as abuse, shame, or a lack of a clearly formed identity in their spiritual core. Many times, leaders hide in their past emotional wounds, and it comes out as aggression, poor interpersonal skills, extreme competition, or a strong lack of trust, to name a few (Wardle 2005, 17). The coaching discipline tells us that coaching, counseling, and spiritual direction are all separate things and that we should not integrate the approaches (ICF 2019, Website). The challenge is that people are complex, and often to get to what will produce formational leaders requires that we first explore their spiritual and emotional health.

In my work with corporate leaders and pastors, I see much of the same performance-driven and people-pleasing behaviors that will only be healed by deep and sustainable formation with the Father, Son, and Holy Spirit.

Many leaders struggle with personal soul care because they have never been taught how to foster a deeper spirituality. If leaders are struggling with caring for their own soul, what do we imagine they are modeling for those they lead? The spiritual formation of leaders will ultimately, contribute to the health and ongoing success of the church’s mission in the world. (Fields and Summerall 2013, 51)

Leadership happens from the inside out. The journey begins in our spiritual formation, through our emotional healing, and into our leadership. “Truly, the best thing any of us have to bring to leadership is our own transforming selves.”

(Barton 2008, 47). If we attempt to lead without addressing our spirit and emotions, eventually, we will have a crisis of leadership. This project intended to come beside leaders and help them learn to lead from the inside.

Rima tells us that internal, holistic self-leadership is essential to form effective leaders. Leadership is a continuum, from establishing personal and leadership values, mission, and purpose, through instituting daily spiritual disciplines. These practices form a strong foundation for self-leadership (Rima

2000, 18). This approach includes servant leadership, emotional healing, and spiritual formation. Stafford defines the formational leader as the steward of sacred safety, a holy listener, advocate of silence, and a wisdom teacher

(Stafford 2014, 21). This path to forming leaders is forged with mature spiritual leadership.

The foundations include a summary of my background and interest in this topic. Also included is a biblical and theological construct around Jesus’s leadership and transformation by the Holy Spirit. The historical framework of the

Vineyard movement, which was the focus of this project, is also discussed. The

Society of Friends, St. Francis, and the Pentecostal movement are evaluated as

4 historical precursors for spiritual formation in the Vineyard to help leaders move from the place of doing to the place of being.

Personal Foundation

The passion for formational leadership came out of my spiritual journey. I left a job in corporate America after twenty-five years as a leader and embarked on a new path of executive coaching and spiritual direction. In my training to become a spiritual director, I took a deep dive into spiritual formation. I call this the ‘two years on my screened-in porch.’ I had been through years of inner healing and thought I was ready to do this next step of being a spiritual director.

However, I found the most profound healing for myself in the disciplines of solitude, silence, examen, Lectio Divina, and contemplative prayer. Ruth Haley

Barton describes this journey as,

The longing to find ourselves, to be in touch with what is most real within us, that which is more solid and enduring than what defines us externally. This is our soul, that place at the very center of our being that is known by God, that is grounded in God and is one with God. (Barton 2006, 33)

This set the groundwork for healing to emerge in my soul.

In that place, I learned to take further the healing of bitterness, resentment, and forgiveness, to a place of surrender. Relinquishing my independence, my rights, my pride, my finances, my fears, my marriage, all resulting from my ego-driven false self, to be readied to follow this new course.

Mulholland describes it like this “God penetrates the darkness of our false self, a journey that begins with our response of loving abandonment to that cruciform love. Our loving response is a movement from the very center of our being

(Mulholland 2006, 83). This process is a journey and not a destination.

The season of continual focus on God, and forming a relationship was so real that it healed years of pain and insecurity, places of the false self. This happens as formational practices go beyond inner healing to create a centeredness, a holy connectedness. Stafford notes that those who are spiritually formed can build a safe place for others as they remain non- judgmental, are vulnerable, and are able to relinquish personal power (Stafford

2014, 63). Those who are spiritually formed live from a place of deep peace.

Deep internal peace as a fruit of the Spirit helps to create safety for those around a leader (Stafford 2014, 63). In this process, I have found inner peace and security. I found a close relationship with my Heavenly Father and learned that my identity was not as a corporate executive, but as a child of God, and that knowledge formed and healed me. It is from this healing journey that I long to accompany others on their path.

Biblical Foundation

The two biblical texts underscored in this foundation address the principles of formational leadership. The themes in John 13:1-17, where we see Jesus exemplifying servant leadership as he washed the feet of the disciples. Romans

12:1-8 shows the role of transformation and sanctification by the Holy Spirit.

These scriptures highlight servant leadership and spiritual transformation, leading us to an understanding of the path for formational leadership.

In searching the scriptures, it contained many examples of how Jesus and the Holy Spirit form leaders. This quest resulted in a shift from the proposal document (Appendix One), leaving behind John 20:19-23, where the Holy Spirit

6 breathed on the disciples, and John 21:1-19 where Jesus restored Peter after his resurrection. Ascertaining that Romans 12:1-8 spoke more specifically to sanctification and transformation by the Holy Spirit. The addition of John 13:1-17 was to address the servant leadership facet of Jesus’s ministry.

The first text highlighted concentrates on Jesus as the prototype for servant leadership. Servant leadership is modeled from John 13:1-17 in the foot- washing of the disciples. Jesus embodied servant leadership nearly two thousand years ago, based on the foot-washing scene in the upper room. The narrative in John 13 consists of two parts. First, in 13:1-11, the focus is on the disciples and their spiritual cleansing that Jesus will complete on the cross. John intertwines the foreshadow of Jesus’s betrayal on the cross with Mary’s example of servanthood in John 12:3, where she anointed Jesus's feet with oil (Keener

1993, 297). In the simple act of foot-washing, Jesus demonstrated his leadership, based on deep humility and love. Foot-washing provided an example of what intense love looks like (Van der Watt 2017, 28). The force of that love presented in one simple, humble act of washing the feet of the disciples.

The act of foot-washing represents Jesus’s servanthood. The foot- washing that the disciples must render to each other is not actual foot-washing, but self-denial and mutual service (Ridderbos 1997, 462). This self-denial and mutual service is the heart of servant leadership. In verses 12-17, the focus shifts to how Jesus explains foot-washing in terms of humble and loving service that needs ongoing repetition (Bennema 2014, 263). In this transition (John

13:12), Jesus asks if they understood what he did for them. Although they

7 participated in the foot-washing, they must also have the cognitive awareness of the act to imitate him (Bennema 2014, 265). It is only through understanding that they will be able to follow Jesus’s pattern.

To follow Jesus’s example, the disciples must undergo a transformational journey to become the leader that manifests Jesus’s design. Paul signals in

Romans 12:1-2, offering our bodies as a living sacrifice as a form of worship results in transformation by the renewing of our minds. Keener asserts the outcome are behaviors that depict a sacrificial lifestyle. (Keener 1993, 438).

Osborne submits that there are three aspects to this sacrifice. 1) It is living. It is a spiritual state of a new life, based in Christ. 2) It is holy. Consecrated and set apart for him, belonging only to God. 3) It is pleasing to God. It is building off the image of a sacrifice as a pleasing aroma to God in the Old Testament (Num

28:6) (Osborne 2017, 129). This sacrifice must become rooted in our minds and hearts, as well as our bodies.

The body metaphor is symbolic of the body of Christ as the various gifts are displayed in Romans 12:6-8. Bryant indicates that Paul has both individual and corporate transformation in mind (Bryant 2004, 288). We belong to each other. We are many members but form one body and are interdependent. The diversity of gifts plays a crucial role in the oneness of the church (Osborne 2004,

325). The ministry of the church happens as we are transformed by the Holy

Spirit and operate in the individual gifts that are given to build up the church.

The focus of the biblical section was on the spiritual formation work of the

Holy Spirit. This development is a result of living in relationship with Jesus, who

8 teaches us how to be a servant leader. It is from this relationship that a leader is healed and transformed by the power of the Holy Spirit.

Theological Foundation

Two theological foundations were explored for this project. The first was spiritual formation as the foundation for change and sanctification. The second foundation was the identity in Christ based on the Image of God. Foster adds the essential component of spiritual disciplines for transformation “The disciplines allow us to place ourselves before God so that he can transform us” (Foster

2018, 7). According to the scholars, there are two essential traits for formational leadership, our identity in God, and sanctification.

Both theological foundations shifted from the proposal document

(Appendix One). Sanctification, with further attention on spiritual formation and disciplines, was a refinement from the proposal (Appendix One). The identity of

Christ established in the Image of God was introduced. Rosner ties our identity or likeness to God to our rule over the earth in Genesis 1:26 (Rosner 2017, 82).

The research pointed to the critical importance of one’s identity in the formation of their true self in the role of leadership.

Sanctification

Sanctification is an act of the Holy Spirit in cooperation with the human will. The word sanctification has its origins in holiness. “Holiness carries nuances of purity, righteous living, personal integrity, and a quality of being touched by the power of God” (Howard 2008, 275). One primary usage of this term as found in Paul’s writing. He believes that the sanctified life is possible

9 because of the indwelling Holy Spirit (2 Thes. 2:13). The Holy Spirit works with the human spirit. Sanctification is not something that a person can do merely out of their own will. It is the work of the Holy Spirit that transforms people from the inside out (Marshall, Millard, Packard, and Wiseman 1996, 1059). To produce holiness, a person must be in rhythm with the sanctifying work of the Holy Spirit.

This rhythm is the work of spiritual formation.

The Holy Spirit purifies, heals, and produces spiritual growth and holiness.

Change into Christ’s likeness is the goal of transformation and the work of sanctification. Sanctification is a life-long process that begins at salvation and continues throughout the whole life of a Christian and has an impact on the total person. It impacts the intellect by transforming the mind (Rom. 12:2). The emotions are affected by an increase of love, joy, and peace (Gal. 5:22). The spirit is changed by learning to be holy (1 Cor. 7:34). Finally, there is physical transformation by glorifying God in the body (1 Cor 6:19-20). The journey to holiness is the work of the Holy Spirit within individuals, setting people apart for the work of Christ in the world (Grudem 1994, 757). This transformation journey, known as spiritual formation, is what is needed to help leaders be equipped to lead the way Jesus led the disciples.

Spiritual Formation

Howard claims that Christian spiritual formation is a process of putting off old, unhealthy behaviors, and putting on new, holy actions through spiritual disciplines. “The task of formation is not merely the performance of particular behaviors, but the fostering of a transformation of life” (Howard 2008, 279).

Willard suggests that Christian spiritual formation is focused entirely on Jesus and is a Holy Spirit driven process. It is designed to form the inner person to become like Jesus himself (Willard and Simpson 2005, 18). This internal process of spiritual formation shapes one to be like Christ and provides freedom and healing for the inner man. The journey of spiritual formation will be explored in Chapter Two by authors such as Howard, Willard, Foster, Nouwen, and

Peterson, who bring their expert voices to the topic. From them, will be uncovered the answers to the question, how does a formational leader become like Christ?

Identity in the Image of God

Humans are formed in God’s image, according to Genesis 1:26. The very identity of humanness is connected to the image of God in man. Genesis makes it clear that humankind, both male and female, are made in God’s image (Rosner

2017, 81). Furthermore, there is a leadership dimension to the image of God. “the image of God is connected to humanity’s role in ruling over creation” (Rosner 2017,

81). The image of God is inclusive of God bestowing man with his attributes and nature for the rule and reign of God.

The theological foundations of Identity in Christ and Sanctification through spiritual formation offer a basis for the developmental work of formational leaders. Further study will occur in Chapter Two.

Historical Foundation

Throughout the brief history of the Vineyard, it has drawn from a diverse spiritual heritage that spans from Francis of Assisi to George Fox, founder of the

Quaker movement, to William Seymour of the Pentecostal movement, and finally to John Wimber, who founded the Vineyard. This history is explored to discover how these connections have contributed to the spiritual formation of the leaders of the Vineyard movement.

The Vineyard Movement

The Vineyard movement consists of over 2400 churches in 95 countries

(Vineyard USA 2019, Website). The history of the Vineyard Church has been a short forty-five-year journey beginning in 1974. Early leaders in the Vineyard came out of the Jesus Movement of the 1960s. They sought to combine

Evangelical and Pentecostal religious practices. They referred to themselves as empowered evangelicals (Nathan and Wilson 1995, 23). The concept of empowered evangelicals is understood within the Vineyard movement. Wimber came to faith later in life, first as a Quaker, where he was a leader in the Quaker movement in Yorba Linda, CA (Fields and Summerall 2013, 48,49). What is less understood by most in the Vineyard are their Quaker roots and the history of spiritual formation those origins have added to the movement.

Dave Nixon, who founded a school for spiritual direction within the

Vineyard movement in the United States, indicates that Wimber’s background in the Quaker faith taught him how to integrate the practices of listening to the Holy

Spirit and silence as a spiritual discipline into the core tenants of the Vineyard. In many ways, Wimber did not understand how much impact his background as a

Quaker had on his definition of the Vineyard (Nixon 2019, Interview). “Wimber had a rich devotional life rooted in his Quaker origins and was well acquainted

12 with devotional literature” (Fields and Summerell 2013, 49). Those early years within the Vineyard association of learning to wait on the Holy Spirit were crucial in creating a movement that was able to incorporate foundational disciplines of silence and listening.

Nixon describes the need for spiritual formation for the pastoral leaders of the Vineyard to bring essential spiritual maturity (Nixon 2019, Interview). The historical influences that bring elements of this crucial maturity will be evaluated, beginning with the ancient church father, Francis of Assisi.

Influence of Francis of Assisi

Foster examines the historical connection of the spiritual father Francis of

Assisi to the charismatic movement, of which Vineyard belongs. There is a spiritual power component to the ministry of St. Francis familiar to the Vineyard.

Many of the miracles of St. Francis were powerful. “Francis’s entire ministry was rich in miracles and healings, signs and wonders, revelations and visions” (Foster

1998 103). Foster correlates the Vineyard to Francis of Assisi based on the historical lineage of the Charismatic movement.

Quaker Influence

George Fox was the founder of the Quakers in the seventeenth century

(Van Etten 1959, 26). For Quakers, Christianity is an experience of the light of

Christ in the soul and a way of life that is based on that experience. Jesus Christ came to bring Spirit and life and intimate communion with their Creator, that informed the way they lived their lives. They defined this as the Inward Light, which was the revelation of the Holy Spirit, during extended times of waiting and

13 quiet (Van Etten 1959, 26). This was considered a non-traditional approach to the Christian faith.

John Wimber, Vineyard founder, stated that he was strongly impacted by the Quaker values around social justice and concern for the poor (Miller 1997,

48). He indicated that he considers himself to be more of a seventeenth-century

Quaker in the fashion of a George Fox, inclined to create the space for solitude in a biblical framework (Miller 1997, 48). The external orientation of serving the less fortunate is a strong underpinning of the Vineyard that was gleaned from their Quaker heritage.

Pentecostal Influences

Spiritual foundations within the Vineyard cannot be separated from the deep connection to the work of the Holy Spirit that was foundational in the early movement through signs and wonders. Although the Vineyard emerged from the leaders of the Jesus movement in the early 1960s, the revival of the Holy Spirit in the United States can be traced back to the early Pentecostal movement and

William Seymour of the Azusa Street Mission in Los Angeles in 1904 (Anderson

2006, 107). Seymour spent days and nights in solitude, fasting, and prayer that eventually led to the start of the Mission at 312 Azusa Street, where revival fell for three years from 1906 -1908 (Anderson 2006, 107). Seymour’s solitude with

God prepared his heart to be the leader of a movement.

To be authentic formational leaders, Vineyard pastors must integrate the two streams of their spiritual background. The historical bedrock of demonstrated external signs and wonders displayed by their Pentecostal roots,

14 combined with the deep internal reflection of silence, solitude, and prayer shown by these powerful spiritual fathers Assisi, Fox, and Seymour. Foster informs us that “Healthy spiritual power is of necessity tied to spiritual growth” (Foster 1998,

103). This blended historical foundation creates a roadmap for Vineyard leaders to integrate the power of the Holy Spirit, united with the interior silence of the

Inward Light.

Contemporary Foundation

In reflecting on the contemporary voices that address formational leadership practices, a combination of servant leadership, emotional wholeness, and spiritual formation were initially reviewed (Appendix One). Scholarly results indicated the supplement of shame (Brown 2018, 119) and the false self

(Mulholland 2006, 21) to the probe. These additions deepened the understanding of leadership transformation to include the emotional and spiritual life of a leader.

The result is a servant leader, as demonstrated by Jesus.

Blanchard argues that Jesus was the true model for servant leadership.

“The Christian community relates to this concept of servant leadership and correlates Jesus and his story of service as a leader to the team” (Blanchard and

Hodges 2005, 12). In Matthew 20, Jesus stated as much. He said that whoever wants to be great among you must be your servant (Matt. 20:28). Robinson agrees with Blanchard and goes further to discuss how Jesus is our example.

The most powerful position of leadership is beside those God calls us to lead. Among them. If Jesus emptied himself to take on the form of a bondservant (Phil 2:5-8) shouldn’t we empty ourselves of pretenses and privileges, that create the distances between us and our people? (Robinson 2009, 36)

Further, Blanchard argues, servant leadership is a mandate from Jesus about how leaders are to treat their followers (Blanchard and Hodges 2005, 12). The term servant leader is based on the paradox of being both a leader and a servant, one who leads by serving. Robinson and Blanchard, along with Hodges, agree that servant leadership provides a form of leadership that is effective in getting others to follow.

“Mature spiritual leadership is forged in the crucible of difficult conversations, the pressure of conflicted relationships, the pain of setbacks, and dark nights of the soul” (Scazzero 2015, 50). Wardle agrees with Scazzero, and reveals that identity can have a grave impact on formational leaders’ ability to manage conflicts and setbacks.

Too often, I have identified myself as weak and insignificant and then worked hard to convince myself and others that this was not true. When I did accomplish something acceptable and impressive, I told myself that the achievement would solidify my significance. I have also, like Saul, worried about what others thought of me and therefore compromised what I knew to be God’s will for my life. I have allowed myself to believe the message of insignificance peddled by the world rather than to stand on the solid rock of who I am in Christ. (Wardle 2017b, 33)

He shows us that when one believes the internal noise of self-doubt, there remains a need to look more closely at what drives our need for significance.

Seamands asserts, “The need for acceptance, esteem, and acknowledgment is one of the basic hungers of human personality” (Seamands

2003, 31). He argues, when these needs are unmet, people experience compassion deficits that arise from the lack of unconditional love (Seamands

2003, 77). Halley takes this concept and expands further to a group of core longings. She contends people are hard-wired by God with core longings of love,

16 security, purpose, significance, understanding, and belonging. A deficit in any of these areas opens people up for emotional wounding (Halley 2016, Lecture).

Wardle suggests that we create a sophisticated set of coping mechanisms to cover up emotional wounds (Wardle 2005, 16). The fall and separation from God created these shortfalls. When one experiences an injury in one of these essential areas, it impacts self-belief and can cause a leader to experience shame and spiral downward in the search for importance.

Brown explains how shame displays itself as armored leadership in the life of a leader. Revealing itself in “perfectionism, fear of failure, numbing, and hiding behind cynicism, leading from hurt, people-pleasing, being a know it all, to name a few” (Brown 2018, 76). Shame has an impact on the life of leaders with behaviors that are all too familiar to most. These behaviors are an echo of the false self.

Shame parades itself through the false self. Mulholland contends, “The placing of our self in radical separation from God, others, and creation – which is the essence of the false self – becomes a pervasive reality that poisons our life with God, with our self, with others in the world” (Mulholland 2006, 30). However,

Laird affirms that freedom from this false self occurs as one comes to know the sacred within through silence and solitude. This place of holy knowing produces freedom. “Journeying with the pained and ego-driven false self to this inner place produces the reward of freedom” (Laird 2006, 29). This freedom happens in solitude and silence. The Holy Spirit heals the wounds that Wardle and Halley discuss and align with Stafford (Stafford 2014, 21) as one begins to practice

17 spiritual disciplines. With a closer view, one begins to see the intersection of healing, leadership development, and spiritual formation. These merge to establish the taproot of formational leadership.

Stafford spotlights pastors and leaders integrating spiritual direction into their leadership (Stafford 2014, 21). He discusses the leader as a wisdom teacher who is a steward of sacred listening. Stafford says that,

The way of leading by spiritual direction is a difficult journey. This way asks us to walk slowly, allowing the integration of our being into the Being of God, our collective souls living in the soul of God, who is in each of our souls. It is a holy pilgrimage. (Stafford 2014, 21)

Even though it may be difficult, it is to this holy journey which leaders are called.

Barton contends that creating rhythms of work, sabbath, silence, and service teaches us concrete ways to wait on God and learn to hear his voice.

“Constructing a rhythm of life through spiritual disciplines produces intimacy with the Father, Son, and Holy Spirit that feed and nourish the soul” (Barton 2006,

15). These disciplines all start in a place of quiet where one learns to be intentional with God.

Scazzero asserts that our leadership is a result of who we are, not what we do. “If we fail to recognize that who we are on the inside informs every aspect of our leadership, we will do damage to ourselves and to those we lead”

(Scazzero 2015, 48). Rima agrees, declaring that creating internal, holistic self- leadership is essential for effective leaders. Rima’s insights contain a broad spectrum, from establishing personal and leadership values, through instituting daily spiritual disciplines as a strong foundation for self-leadership (Rima 2000,

18). As we shape our practices toward a deeper relationship with God, we begin to experience his daily presence in our leadership.

Contemporary insights tell us that formational leaders are servants first.

They have done the hard work of looking at their pain and integrating a spiritually forming approach to healing their wounds. They have a strong relationship with the Holy, and they dedicate time to formative spiritual disciplines. The research established that servant leadership, emotional healing, and spiritual formation are characteristics of a formational leader.

Context

The Vineyard movement is in a time of change, as they continue to grow through church planting, and the founding pastors of the association begin to retire and give up their posts. Creating an environment where, with such profound change, people are, at times, prematurely elevated to high-pressure situations for which they are unprepared. As a result, people struggle to keep up with new responsibilities and the pace of change, which can potentially result in burnout.

This project also comes after several moral failures within the movement for people in pastoral roles. These failures highlight the need to ensure that there is a strong foundation for every pastor who is in a leadership role. It is prudent to ensure that we strike a balance between leader development and spiritual formation to avoid further impacts on the lives of leaders, their families, and the church. Thereby safeguarding the process and protecting the pastors by ensuring preparation for their next role.

The leadership within the Vineyard movement has recognized the need for spiritual development in the context of their leadership. They have supplied various forums for spiritual direction and self-care to ensure their pastors are molded into Christlikeness. They are also known for their inner healing ministry within the church, underscored by healing prayer as a cultural norm. They have an open posture toward formational leadership, the combination of leading as a servant, inner healing, and spiritual formation.

Project Goals

The purpose of this project was to impact participants’ leadership formation as a senior pastoral team at Vineyard Delaware County (VCDC) in

Sunbury Ohio, through the practice of a formational small group experience. The research question is: To what extent does leadership formation impact the senior pastoral team at Vineyard Delaware County in Sunbury, Ohio, through the practice of a formational small group experience?

1. To impact the participants’ knowledge of their leadership foundation

through leadership formation practices.

2. To impact the participants’ awareness of their identity through the use of

self-assessments.

3. To impact the participants’ awareness of spiritually formed team

dynamics.

4. To impact the participants’ spiritual formation through spiritual disciplines.

5. To impact the participants’ awareness of healthy self-care practices.

Design, Procedure, and Assessment

It is the purpose of this project to impact participants’ leadership formation as a senior pastoral team at Vineyard Delaware County (VCDC) in Sunbury

Ohio, through the practice of a formational small group experience. The design was an impact project with ten pastors and leaders. The project was conducted in person, over five-months, meeting as a group. Eight of the participants engaged in all five of the retreats and were included in the results. Two participants missed one of the sessions and, therefore, were not included in the results.

Each retreat encompassed teaching, experiential exercises, and spiritual disciplines that aligned to one assessment goal. The first event was eight hours, and each remaining session was four hours. The aim was to promote integrated learning around the content of formational leadership.

The assessment contained four questions for each of the five project goals. There was one open-ended qualitative question for each project goal.

This resulted in a total of twenty-five questions for the evaluation - twenty quantitative and five qualitative. The survey was completed in person before the first retreat and at the end after the last session. A seven-point Likert agreement scale was utilized to measure the impact of the project. The scale ranged from

“totally agree” to “totally disagree.” The survey included an opportunity for personal feedback after the project in the qualitative responses.

The data was collected from the assessment responses and analyzed in a

Microsoft Excel spreadsheet after the final retreat. There was a gap analysis

21 conducted with the data to understand the growth for specific questions and in aggregate for each goal. Anecdotal data was extracted from the qualitative questions to increase comprehension of the outcomes.

Personal Goals

My journey with God has seen a deep connection that has sustained and renewed my soul. I know from personal experience that there is a danger of getting too busy and not leaving space for God. There is a need to build in being with God to ensure that I do not allow myself to get seduced into the prideful swirl of activity that I spent my corporate life pursuing. The goal design was to call attention to the need to build in pause and balance in my doing with my being. A healthy balanced approach to life is necessary to model this work for others. To that end, to maintain my spiritual connection, goals focus on prayer, retreat, and self-care:

1. I will practice the spiritual disciplines of prayer five days a week for thirty

minutes per day.

2. I will practice the discipline of retreat eight hours monthly to allow space for

God by getting alone with God in nature.

3. I will practice self-care by prayer walking for thirty minutes a day, four days a

week.

Definition of Terms

Leadership Formation – A holistic approach to leadership that includes spiritual formation, emotional health, and servant leadership.

Identity – God’s design that defines who one is. Authentically embrace and reflect God’s design as meant by the phrase “made in God’s image” (Gen 1:26).

False self – A mask to one’s authentic identity, which attempts to self-protect, self-promote, or manipulate (Seamands 2003, 146). A defensive façade, fearful, protective, possessive, manipulative, destructive, self-promoting, indulgent, and making distinctions to separate ourselves from others (Mulholland 2006, 12).

Sanctification - Sanctification is the continual spirit forming work of God in the life of believers, making them actually holy. By “holy” here is meant “bearing an actual likeness to God.” Sanctification is a process in which one’s moral condition is brought into one’s legal status before God (Erickson 1983, 897). It produces increased conformity to the image of God in Christ. (Rom 8:29, 2 Cor

3:18, Eph 4:24, 25)

Retreat – A session conducted with the participants to get away and set time with God to focus on developing leadership formation.

Plan of Paper

The emphasis of this project was to explore the integration of leadership, spiritual formation, and emotional healing with a small group of pastors and

Christian leaders. Furthermore, leaders were studied through the view of servant leadership and the nature of their spiritual disciplines, seeking to uncover effective practices that promote inner healing and spiritual formation. The following chapters include biblical, historical, and theological foundations

(Chapter Two). Chapter Three consists of a review of the selected, relevant contemporary literature. A detailed description of the method, procedures, and

23 design of the project is explained in Chapter Four, and Chapter Five reviews the results. Chapter Six summarizes the learning from the project goals, application of the project into my ministry context, probes opportunities that exist for further study, and provides an evaluation of my personal goals and learnings from the process.

CHAPTER TWO

BIBLICAL, THEOLOGICAL, AND HISTORICAL FOUNDATIONS

Christian leaders cannot simply be persons who have well informed opinions about the burning issues of our time. Their leadership must be rooted in the permanent, intimate relationship with the incarnate Word, Jesus, and they need to find there the source for their words, advice, and guidance. Through the discipline of contemplative prayer, Christian leaders have to learn to listen again and again to the voice of love and to find there the wisdom and courage to address whatever issues presents itself to them. But when we are securely rooted in personal intimacy with the source of life, it will be possible to remain flexible without being relativistic, convinced without being rigid, willing to confront without being offensive, gentle and forgiving without being soft, and true witnesses without being manipulative. For Christian leadership to be truly fruitful in the future, a movement from the moral to the mystical is required. (Nouwen 1989, 45,47)

Within this chapter, biblical, theological, and historical foundations that shape formational leadership will be discovered. Formational leadership, the groundwork of this endeavor, is an approach to leadership that includes spiritual formation, emotional wholeness, and servant leadership. This undertaking will examine the spiritual and emotional underpinnings of the leader. The biblical foundation focuses on the servant leadership of Jesus as the model for today’s leaders. The role of transformation by the Holy Spirit and how God’s gifts provide diversity in leaders within the church culminates in the biblical section.

The theological foundation examines the leader’s identity in the image of God and spiritual formation as a process of sanctification. Finally, the historical foundation addresses the Vineyard movement, including the influence of the St.

Francis of Assisi, Society of Friends (Quakers), and Pentecostalism as historical precursors. First, we will consider the biblical foundation, beginning with the focus on Jesus as a servant leader.

Biblical Foundation

Throughout history, true servant leaders have had a positive impact on the human experience. They have served as our most endeared role models to drive change and take up causes more significant than themselves. The gospels depict Jesus as the original servant leader. He was a strong and humble leader, who in three short years, developed a small team of disciples whose legendary sacrifices defined much of our global history. Two-thousand years later, these disciples are still changing the world. The inward spiritual journey forms servant leaders. This inner sojourn heals emotional wounds, deepens spiritual life, and prepares them for the high calling of leadership.

This section will delve into the two biblical foundations of formational leadership for this project. Jesus, as the model for a servant leader, will be explored in John 13:1-17, uncovering the prototype he used to develop his disciples. The second foundation investigates the transformation and gifting of the Holy Spirit in Romans 12:1-8. Thus, revealing the graciousness of God that transforms individuals and unifies the diverse community of the church by the power of the Holy Spirit.

Servant Leadership (John 13: 1-17)

The story begins with Jesus washing the feet of the disciples at the beginning of his farewell discourse in John. By stooping to perform the role of foot-washing, which was customarily done by slaves, he wanted to demonstrate to his followers the legacy of humble and loving service (Köstenberger 2004,

400). He shows us the model for servant leadership. Today, leaders are still

26 following this example, selflessly serving others as the pattern of Jesus’s kingdom leadership.

1It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end. 2 The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. 3 Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; 4 so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him. 6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” 7 Jesus replied, “You do not realize now what I am doing, but later you will understand.” 8 “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” 9 “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” 10 Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” 11 For he knew who was going to betray him, and that was why he said not every one was clean. 12 When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. 13 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. 15 I have set you an example that you should do as I have done for you. 16 Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them. (John 13:1-17) (Unless otherwise noted, all scripture references are taken from the NIV – New International Version). The narrative in John 13 consists of three parts. First, in John 13:1-5, the focus is on the setting of the event. Following this, Jesus washes the feet of the disciples in 13:6-11, which includes Peter as a foil for the lesson that Jesus was teaching his followers (Köstenberger 2004, 405). This narrative closes with Jesus driving home the message of servant leadership (John 13: 12-17).

The Setting

Jesus was aware that his public ministry was coming to a climactic end and that his death was imminent. The hour is soaked in awareness of his departure from this world, making way for his transition to the Father (Lincoln

2005, 365). The act of foot-washing anticipates the cross and displays his self- abasing love for his disciples (Carson 1991, 461). Sacrificial love is the cornerstone of what Jesus is demonstrating by washing the feet of the disciples.

Notably, washing Judas’s feet while knowing of his betrayal makes a striking testament to the loving character of Jesus (Lincoln 2005, 366). This act is an exhibit of his great love for his own.

The theme of betrayal is an undercurrent throughout this episode. Judas’s intention is seen as part of the cosmic conflict that forms the milieu for Jesus’ mission. The devil had already put into the heart of Judas, son of Simon Iscariot, to betray him (Carson 1991, 366). He was marking the battle between God and

Satan. “The design of God manifested in and through Jesus’ love for his own clashes with the design of Satan that one of these would betray Jesus” (Moloney

1998, 374). Jesus knew that he came from God and that the Father had put all things under his power. “With such power, one may have expected a flashy confrontation to defeat Judas with a blast of unstoppable divine wrath” (Carson

1991, 462). Instead, it is from this backdrop that Jesus defines servant leadership. He went to battle by washing the feet of his followers, including

Judas, to express his love for them.

Washing the Feet of the Disciples

Foot-washing, a common practice in the Ancient Near East (ANE), was a menial task that involved not just removing dust and mud but also the remains of human excrement and animal waste (Lincoln 2005, 367). Foot-washing was thought to be virtually synonymous with slavery. Typically, a basin of water was provided to guests to cleanse their feet. Often, a Gentile slave was present to perform the service because foot-washing was viewed to be too lowly for even a

Jewish slave (Besterling 2006, 80). What makes this account so extraordinary is that there is no parallel in ancient literature of a person of superior status washing the feet of someone with inferior status. Jesus’ act was an assault on the usual notions of social hierarchy (Lincoln 2005, 367). It is even more scandalous because it isn’t just an honored teacher who is performing this shameful act but one who is divine and sovereign over the cosmos that has taken on the role of a slave (Lincoln 2005, 367). Hearkening to Paul speaking of the one “who though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave”

(Phil 2:6-11). From this lowly position, Jesus illustrates to his followers how to serve one another.

The picture of Jesus as a servant is what is in view as the time came for

Peter to get his feet washed. Peter believed the act of Jesus washing his feet would humiliate his Lord. The removal of Jesus’s outer garments to serve them would have been viewed as the action of a slave, a profound act of humiliation in the Jewish culture (Keener 1993, 298). He was revolted by the idea that his

29 teacher would wash the feet of his student (Besterling 2006, 80). He did not understand the spiritual meaning of what Jesus was doing. In verse 8, Jesus tells Peter, “Unless I wash you, you have no part with me” (John: 13:8). The term for “part with me” implies “share, lot, inheritance or destiny” (Lincoln 2005, 368).

Jesus is telling Peter that unless he accepts the foot-washing, with its transformation, there can be no lasting fellowship with Jesus. The mission of loving service depends on appropriating the new set of values enacted in the foot-washing (Lincoln 2005, 369). Peter grasped that it was critical and allowed

Jesus to wash his feet. However, he only understood the full meaning of this act after Christ’s death (Coloe 2004, 409). He would soon recognize through

Jesus’s death and resurrection that the disciples were being prepared for their inheritance.

Looking more deeply at verse 10, Jesus used the Greek word nipto

(meaning wash) or louo (meaning bathe), potentially referring to Jewish ceremonial bathing in preparation for Passover (Köstenberger 2004, 407). It seems that Jesus cautions against the need for ritual washings. “They sit at the table with Jesus as his disciples, clean, not because they have purified themselves and made themselves worthy of this privilege but because of the word he has spoken to them” (Ridderbos 1997, 460). “The foot-washing thus serves as a symbol for Jesus act of total purification in his surrender for his own on the cross” (Ridderbos 1997, 464). Pinpointing, they are purified by his word and sacrificial act on the cross, not out of anything they have done.

The Object Lesson of Servant Leadership

The act of foot-washing represents Jesus’ servanthood. What the disciples must render to each other is not actual foot-washing, but self-denial and mutual service (Ridderbos 1997, 462). This self-denial and mutual service is the heart of servant leadership. In verses 12-17, the focus shifts to how Jesus explains foot-washing in terms of humble and loving service that needs ongoing repetition (Bennema 2014, 263). In verse 12, Jesus asks if they understood what he did for them. This question indicates that although they participated in the foot-washing, they must also have the cognitive awareness of the act to imitate him (Bennema 2014, 265). It is only through understanding that they will be able to follow Jesus’ pattern.

As a servant leader, Jesus used experiential teaching to communicate his message. He told them that he had set the example by washing their feet, now he called the disciples to wash one another’s feet. The Greek word, for example, hypodeigma, means model, image, or copy. By using this term, Jesus is asking the disciples to imitate his leadership (Kanagaraj 2003, 18). The imperative of

Jesus is clear that he expects his followers to do what he has done for them. It is not the act of physical foot-washing that he is calling them to reproduce, but the act of humble service, prompted by deep and selfless love.

The foot-washing in John 13 demonstrates a different standard, “true leadership consists of lowliness, humility, and service motivated by agape love”

(Kanagaraj 2003, 18). Kanagaraj well expresses this model of love in servant leadership:

Similarly, the paradoxical combination of leadership and lowliness is envisaged in the foot-washing of Jesus, which points forward to his shameful death on the cross. What does this imply? This means that the self-sacrifice of Jesus is the source of life for any human who believes in him and the driving force to love and serve one another in the community. For the blood of Jesus cleanses and equips his followers to be servant- leaders. According to John, the only example that Jesus leaves with his followers is his act of self-giving love, humility, simplicity, and servanthood. It is imperative for a leader to set an example to these virtues, and only then can they command others to imitate them. (Kanagaraj 2003, 21)

Jesus perfectly illustrates how to be a servant leader that operates out of self- giving love and humility. The servant leadership and self-sacrifice of Jesus discussed in John 13 begins to prepare Peter and the disciples for inner transformation. The next scripture will delve into how the Holy Spirit transforms leaders into Christlikeness.

Transformation and Renewing our Minds for Ministry

Romans 12:1-8

For fruitful ministry, leaders need to be transformed by the Holy Spirit.

This conversion allows them to assess their place in the community and to lead the congregation with its diversity, to a place of unity, fostering the individual gifts of the Holy Spirit. Paul contends that the transformed life is possible because of the indwelling Holy Spirit (2 Thes. 2:13). He further reminds us that the journey to this changed life is not only a spiritual transformation but is a holistic renewal of our mind, will, and body (Rom. 12:1-2).

Paul illuminates how transformed individuals minister to the body of Christ using their unique spiritual gifts (Osborne 2004, 318). “Our different gifts are the way we minister to each other and blend into one body. Each person has a critical role to play in building up the body of Christ to holiness” (Osborne 2004,

325). He wraps Christian service in humility, reminding us to think of ourselves with sober judgment (Rom. 12:3). The journey to Christlikeness contains both an internal transformation and external service in ministry. Paul unpacks this further in Romans 12:1-8.

1Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is 2 your true and proper worship. Do not conform to the pattern of this world but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. 3 For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. 4 For just as each of us has one body with many members, and these members do not all have the same function, 5 so in Christ we, though many, form one body, and each member belongs to all the others. 6 We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; 7 if it is serving, then serve; if it is teaching, then teach; 8 if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully. (Rom. 12:1-8)

Presenting Our Bodies

The transforming power of the Holy Spirit becomes evident in Romans

12:1-2. It is God’s mercy and compassion that provides the foundation for transformation. Mercy in verse 1 (Greek oiktirmos), is often used in the

Septuagint, meaning compassion (Fitzmyer 1993, 639). Offer (Greek parastenai) has the nuance of “offering or presenting” our bodies (Greek somata) as a living sacrifice (Fitzmyer 1993, 639). Paul challenges us that this offering is not an extraordinary sacrifice, but our “true and proper” worship (Rom. 12:1). Barth asserts we are to prepare and separate (make holy) the sacrifice to be presented and offered to God. He declares we are to surrender our bodies and reveals we must renounce men in favor of God (Barth 1933, 431). We see this in Genesis

22, when Abraham demonstrated his willingness to surrender himself and sacrifice his son, Isaac, as his pure form of worship.

This worship goes further than the physical body to include the inner transformation of the mind, heart, and will (Schreiner 1998, 644). Osborne discusses the three aspects of this sacrifice, 1) it is living, a spiritual state of new life, 2) it is holy, meaning we are consecrated and set apart for him, and 3) it is pleasing to God (Osborne 2017, 129). Most English translations consider the understanding of living, holy, and pleasing to God as our spiritual worship.

Peterson contends that this is more appropriately translated as reasonable or rational service. He supports this by indicating that it is followed in the text by a renewed mind that aligns with rational thinking (Peterson, Köstenberger,

Alexander and Schreiner 2017, 141). Paving the way for us to ask, how does this spiritual and rational worship connect to a renewed mind?

Transformation by Renewing Our Minds

In Romans 12:2, Paul examines transformation. The Greek metamorphoo, used for transformation, has given us the English metamorphosis, “meaning to

“change us step by step” into a new being in Christ as a harbinger of what we will be for all eternity” (Osborne 2017, 130). The Holy Spirit is a change agent, enabling us to overcome temptation and become Christlike (Osborne 2017, 130).

This speaks to a “fundamental transformation of character and conduct, away from the standards of the world and into the image of Christ himself” (Stott 1994,

323). This metamorphosis has a completed quality, like the cocoon that

34 transforms into a butterfly, forever changed. The transformation that occurs in the leader also produces a lasting change, an inner Christlikeness.

Osborne asserts that the mind is the place where spiritual growth takes place (Osborne 2017, 130). The Greek term for mind (nous) in Romans 12:2 means thinking, understanding, or insight (Gooderick and Kohlenberger 1999,

3821). The transformation referred to is Christ giving them a new way of thinking.

Not to legalistically follow a fixed set of rules and regulations but to desire Jesus’ will with our whole heart and mind. This results in a change that takes place in the deepest resources of the human heart. Such renewal is impossible without the Holy Spirit. (Mounce 2006, 579, 739)

It is from this renewed mind where we make decisions that determine our spiritual growth and destiny (Osborne 2017, 130). The deep resources of the human heart, through the Holy Spirit, provides new insight and understanding, with minds that are renewed and transformed.

Romans 12:1-2 shows how the Holy Spirit transforms people into the image of Christ. The process of renewing minds requires the ongoing conscious surrender to the work of the Holy Spirit. The remaining verses 12:3-8 take us on the journey of how this renewed mind operates in ministry with others.

Humble Service

Paul conveys a challenge to the Roman Christians to view themselves in a

“sober” manner following the objective of a “renewed mind” (Moo 2018, 779).

Paul warns them against pride as he claims the role of Apostle, showing that not even he has the cause to boast because both the transformation and gifts of the

Holy Spirit are from God (Scheiner 1998, 651). Osborne further explains that

Paul’s warning shows concern that some may be prideful based on their more public gifts, such as leadership (Osborne 2017, 131). His desire was to model humility, recognizing that all gifts come from God and are not a reason to boast.

Going beyond the Roman Christians, and assessing how this applies to leaders today, challenging us to cultivate the character of Jesus by developing a mindset of humility and care for others.

Diversity and Unity in Gifts of Service

The differences evident in the people of God are part of God’s design and are analogous to the unity and diversity of the human body. A human body could not function unless it were marked by diversity. Similarly, the disparate functions in the body of Christ do not threaten its unity but are essential to its very nature as a body. (Schreiner 1998, 650).

Paul informs us that the human body has “many members” (Greek polla mele), and the various members have distinct “functions” (Greek praxin)

(Schreiner 1998, 654). This explanation seems to favor an argument for diversity. Still, instead, Paul focuses on unity by explaining although we are one body in Christ, we are “individually members of one another.” Paul is signaling that the unity of the body of Christ is characterized by diversity (Scheiner 1998,

654). It is from this context that Paul examines the gifts of the Spirit given to the church.

Paul details seven gifts (Greek charismata) of grace (Greek charis) in

Romans 12:6-8 that Christians receive from God for the benefit of the whole body of Christ (Fitzmyer 1993, 646). The seven gifts are prophecy, service, teaching, encouragement, giving, leadership, and showing mercy. These are not an exhaustive list of the gifts discussed in the New Testament, with only two of

36 these gifts mentioned elsewhere in the New Testament, prophecy and teaching

(Osborne 2017, 131). Paul exhorts each member of the community to use their gift diligently and faithfully to strengthen the body’s unity and to help it flourish

(Moo 2018, 782). Just as Paul urges the Romans to be attentive to the diversity of individuals and the unity of the body, people thrive when leaders create an environment that celebrates gifts, strengths, and differences. Valuing the uniqueness of people encourages the growth of individuals and the community.

Biblical Summary

Leadership in ministry requires a holistic approach. Pastoral leaders must attend to their spiritual journey of transformation, as indicated in Romans 12:1-8.

They must be servants to those they lead, showing humility, grace, and self- sacrifice, as demonstrated in John 13:1-17. Formational leadership weaves these qualities together for increasing leadership development.

Christian leaders are molded to be compassionate, emotionally whole, and spiritually formed so that they can lead diversely gifted organizations. In the theological foundation, the transformation of leaders will be mined further, first, by analyzing the leader’s identity in the Image of God. Second, by discovering how spiritual formation impacts the sanctification of leaders through the spiritual disciplines of prayer, scripture, and spiritual direction.

Theological Foundation

The world will not believe Christ because of our sound theology, our correct creed, our well-defined dogma, our rigorous religiosity. The world will believe when it sees Christlikeness manifested in our life. The world will know that God has sent Christ not simply because we pronounce it to be so, but when they see Christlikeness lived out in their midst in our lives in the world. (Mulholland 2006, 16)

How do leaders frame their identity in Christ and become transformed into formational leaders? To echo Mulholland, the theological themes for this project focus on the work required for leaders to become authentic and whole, Christlike.

Christian leaders need a firm grasp of their identity in the Image of God. They also must allow the Holy Spirit to go deep inside to form them spiritually.

When leaders operate out of performance and self-effort, they often become exhausted and defeated. The formational process toward true Christian identity and transformation teaches leaders that they must allow the Holy Spirit to go to the places of desolation to cleanse them from striving and living out of the false self (Wardle 2017b, 47). Leaders can position themselves so that others will see the image they want to portray. Leadership requires dismantling the glittering image and being willing to go through the steel trapdoor of self- deception (Manning 2002, 43). Transformation occurs when one discovers

God’s divine image within, allowing his imprinted nature to be revealed (Harrison

2010, 31). Thus, surrendering to the sanctifying movement of the Holy Spirit.

The theological section will explore the image of God and how it relates to the leader’s identity. Then, a review of sanctification and spiritual formation, followed by an examination of how the spiritual disciplines of prayer, scripture, and spiritual direction impact the development of leaders.

Identity in the Image of God

Who I really am, you know me, I am yours, O God. (Bonhoeffer 2012, 186)

Leaders who are fully formed are clear on their identity in Christ as an image-bearer of the Father. As Bonhoeffer states, they know God and are confident they are his. The transformational work of the Holy Spirit prepares them to lead from an authentic and inner place, secure in their identity as God’s child.

Grudem tells us, “the fact that people are in the image of God means that man is like God and represents God” (Grudem 1999,189). He goes on to explain the two Hebrew terms are used for image (tslelem) and likeness (demut) simply affirm to the original readers, “Let us make man to be like us and to represent us”

(Grudem 1999, 190). Genesis makes it clear that humankind, both male and female, are made in God’s image (Rosner 2017, 81). Furthermore, there is a family dimension to this image of God. We are the sons and daughters of God.

Rosner defines this image of God in man as the basis for humans ruling the earth

(Rosner 2017, 84). The leadership role of men and women was defined by being the image-bearer of God, with His attributes and nature.

Enns explains that “the image and likeness of God in man is in three-folds: mental, spiritual and moral” (Enns 1989, 303). He posits that the job description of humankind is based on a mental, spiritual, and moral framework (Enns 1989,

303). The mental element has to do with the intellect of man, his ability to reason. The spiritual component touches on the emotional nature of the relationship between God and man, to be creative, and have a desire to rule.

Lastly, the moral aspect deals with decision-making based on the ability to choose between two possible courses of action (Enns 1989, 303). The image and likeness of God in man, including the mental, spiritual, and moral aspects, are the basis for human identity. Grudem agrees with Enns but adds the relational facet to God’s image in man (Grudem 1999, 192). He discusses the depth of the interpersonal community with the capacity for love and justice expressed in marriage, family, fellowship with the Lord, and each other (Grudem

1999 192). These attributes make human identity unique in creation.

Rosner asserts that the foundation of humankind began with a crisis of identity (Rosner 2017, 85). Satan told three lies to Adam and Eve, 1) they would not die, 2) their eyes would be opened, and 3) they would be like God. Since they were made in God’s image, they were already like God. Their open eyes led to the shame of their nakedness, and, although physically, they did not die, they experienced spiritual death, or separation from God (Rosner 2017, 86).

Satan goes on to target Jesus’s identity in the desert with three temptations.

However, Jesus overcame the temptations, and as a result, he restored identity to the image of God for all humanity and created a path of redemption through adoption (Rosner 2017, 88). Human identity was bought with a price. Because of Jesus’s death and resurrection, people have a new identity. Redemption is the basis of hope for identity in God.

Erickson claims that no one is fully human unless they are a redeemed disciple of God (Erickson 1983, 472). Furthermore, he says, that “God will

40 restore our damaged image, and perhaps even build upon and go beyond it”

(Erickson 1983, 473). Wardle agrees.

It is not a matter of understanding the basics of true Christian identity. . . We must allow the Holy Spirit to move into the places of our own brokenness and desolation. There, the Spirit will ask us to join him in cleansing the garbage of wounds, loss, and false beliefs that have driven our dysfunctional strategies of self-improvement. (Wardle 2017b, 47)

Wardle sees this as being a journey of descent to discover the unprocessed lies that limit one’s ability to build a secure identity. He further discusses the mission of transforming identity back to the original design of being God’s child (Wardle

2017b, 52). Our distorted identity can become entangled in so many areas of life. The process of spiritual formation reframes our identity as God’s children.

Work and Identity

This project takes a more in-depth look at the relationship between a person’s identity in their work and the image of God. Erickson contends that work is not a curse, but the exercise of dominion was part of God’s original intention for humanity. The basis for work ethic is found in the very nature of what God created us to be (Erickson 1983, 473). Work properly structured can be integrated into a spiritual practice that forms identity. Abba Anthony, an

Egyptian monk from the third century, was struggling with his focus on prayer and was guided by an angel to integrate a rhythm of prayer and work. Saint

Anthony heard a voice telling him, “Go out and see.” He went out and saw an angel. The angel sat while braiding palm leaves, then he stood to pray, and again he sat to weave. The angel said to him, “Anthony, do this, and you will rest.”

From then on, he weaved palm leaves, and never got bored again. This

41 movement allowed him to focus attention first on prayer and then on work.

Becoming an essential spiritual practice that assisted monks in serving others

(Harrison 2010, 110). The challenge in seeing one’s identity in work alone is that one’s work can easily be stripped away by a job loss, retirement, or by making work more important than God (Keller 2018, 176). When this occurs, work can become an unhealthy obsession.

Timothy Keller defines the danger as follows, “If you create your life and identity on your work and career, you will be a driven workaholic and a boring, shallow person. At worst, you will lose family and friends and, if your career goes poorly, develop deep depression” (Keller 2018, 176). A leader, with clarity on who they are in Christ has a firm grasp of their identity as an image-bearer of

God.

Frequently externals, like work, become so embedded that people forget that they are simply children of God. Spiritual formation practices help leaders discover the truth that an identity cannot be based on anything outside their relationship with God. Prompting the question, how do formational leaders shape their identity?

Sanctification

The word sanctify means “to make holy” from two Latin words, sanctus, holy, and facere, to make (Dieter, et al. 1987, 62). Sanctification is being set apart for God’s service, totally dedicated to God, and separated from all that is sinful (Dieter, et al. 1987, 63). Grudem maintains that sanctification is a progressive work of God that continues throughout our lives. He notes that God

42 initiates, and God and man cooperate in this work, each playing distinct roles

(Grudem 1999, 326). Erickson agrees and tells us that “sanctification is a supernatural work; it is something done by God, not something we do ourselves”

(Erickson 1983, 899). Since this act does not begin with human effort, leaders must be humble and willing participants in the transformation process.

Berkouwer cautions that man’s understanding of sanctification combines an ever-increasing awareness of sin and does not allow room for self-pride or self-praise (Berkouwer 1952, 117). He indicates that “sola-fide banishes all self- praise, not only in the beginning but throughout the life of sanctification”

(Berkouwer 1952, 124). Therefore, humility is an essential element in sanctification necessary to produce holiness.

Grudem asserts that sanctification is a three-stage process 1) definite beginning at regeneration, 2) it increases throughout life, and 3) it is completed at death for our souls and when the Lord returns for our bodies (Grudem 1999,

326). He continues by confirming that sanctification involves the whole person, our spirit, intellect, emotions, will and decision making, and physical bodies.

Every dimension of our personhood is impacted by sanctification (Grudem 1999,

333). This holistic and lifelong process forms leaders for the work of the kingdom.

The journey to holiness is the work of the Holy Spirit within individuals, setting people apart for the work of Christ in the world (Grudem 1994, 757).

Erickson cautions us that we cannot conclude that sanctification is ultimately a passive matter on the believer’s part. While sanctification is exclusively of God’s

43 holiness, the believer is continuously exhorted to work and grow in matters pertaining to salvation (Erickson 1983, 900). It is to this end that we begin the formational sojourn to be readied to lead the way Jesus did. This process of spiritual formation will be delved into by authors such as Howard, Averbeck,

Willard, Foster, and Peterson, who bring their expert voices to the next topic.

From them, the answer to the question will be uncovered, how does a formational leader become like Christ?

Spiritual Formation

According to Averbeck, “spiritual formation” is not a biblical expression, but has a basis from the New Testament Greek adjective pneumatikos meaning spiritual (used 26 times in the NT) in combination with various forms of the Greek root morph, meaning, form or shape (Averbeck 2008, 28). He asserts that spiritual formation is “first, dynamic in its emphasis on the divine power and means of formation, and second, deep in its focus on the inner workings of the human person” (Averbeck 2008, 29). He goes on to contend “that the Spirit of

God reaches into the spirit of the person to form them into the image of Christ”

(Averbeck 2008, 29). Spiritual formation, then, is an act of the Spirit that impacts the deep inner working of imperfect humans to form them into Christ’s image.

Willard alleges, “the initiative in the process of transformation is always

God’s (Willard 2002, 82). From the human side, it requires a focus of the will of a person to experience God. This experience of relationship with God then provides a deeper Christian maturity (Howard 2008, 269). This reorienting is a fundamental shift in perspective from things that are on the earth to things that

44 are above (Col 3:1-4). Spiritual formation for a leader is the response to the gracious work of God and is not simply a matter of human effort. “God initiates, and we respond” (Howard 2008, 269). Willard further discusses a revolution of character that happens from the inside through an ongoing relationship with God in Christ. He talks about how this relationship transforms ideas, habits, beliefs, and feelings (Willard 2002, 15). This shift impacts the external behavior of leaders but starts with a deep-rooted interior transformation.

Spiritual formation aims to create a mature harmony with Christ (Howard

2008, 274). The outcomes of this harmony are holiness, perfection, and growth of the kingdom or community. Paul urges the Corinthians to cleanse themselves,

“making holiness perfect” (2 Cor. 7:1). This call for perfection is challenging to define, and even Paul did not claim perfection (Phil. 3:12). Howard notes that

“Christianity is about a relationship of love between God and humans,” but that holiness and perfection are ultimate aims of spiritual formation (Howard 2008,

276). The question then becomes, what is the route to this holiness and perfection?

Spiritual Disciplines

Leaders are shaped as their authentic selves by the healing power of spirit forming disciplines. To address the challenges of Christian leaders, we will focus on the spiritual disciplines that slow them down from the fast pace that they are required to maintain and focus on the inner life. (Nouwen 1981a, 47) Howard agrees with Nouwen and claims that Christian spiritual formation is a process of putting off old, unhealthy behaviors, and putting on new, holy practices through spiritual disciplines. “The task of formation is not merely the

45 performance of particular behaviors, but the fostering of a transformation of life”

(Howard 2008, 279). Willard postulates that Christian spiritual formation is focused entirely on Jesus and is a Holy Spirit-driven process designed to form the inner person to become like Jesus himself (Willard and Simpson 2005, 18).

How should one determine which disciplines to embrace? Wardle tells us that two dominant factors will guide our decisions. First, one must embrace those disciplines that most directly address the areas of our weakness and rebellion.

The second consideration is prayer. Getting silent and listening to the Holy Spirit prompt specific disciplines. His guidance is most critical as it is the Lord’s power in and through the discipline that changes your life (Wardle 2017a, Lecture).

This internal process of spiritual formation is about building the relationship with

Father, Son, and Holy Spirit to form deep-rooted intimacy. Through this intimacy, there is freedom and healing for the inner man, a work of grace.

Peterson describes how spiritual formation occurs in the life of pastors and leaders through spiritual disciplines. He identifies three key angles necessary for purifying the leader: prayer, scripture, and spiritual direction (Peterson 1987, 5).

These are the core methods of leader formation that are called for to create integrity in pastoral ministry (Peterson 1987, 5). “Spiritual formation practices become the visible communal witness to the saving and transforming power of

Jesus Christ in both our lives and the lives of those we affect” (Juwah 2019, 44).

We will first look more closely at how prayer specifically impacts the spiritual formation of leaders.

Prayer

Prayer is standing in the presence of God with the mind and the heart: that is, at that point of our being where there are no divisions or distinctions and where we are totally one. (Nouwen 1981a, 74)

Foster challenges us to think about prayer in a formative way, as three movements, in, up, and out. The first movement of prayer is focused inward, an inner spiritual formation. The second is focused upward, designed to concentrate on the intimacy with the Father, Son, and Holy Spirit. The final form of prayer he considers is moving outward, attentive to the ministry of intercession and healing, etc. (Foster 1992, xxi). “The movement inward comes first because, without interior transformation, the movement up into God’s glory would overwhelm us, and the movement out into ministry would destroy us” (Foster

1992, 6). Foster lays out a framework for prayer that provides a focus for spiritual transformation. These three movements are intricately woven into the fabric of our formation in prayer.

Peterson argues for prayer in sabbath keeping. He implores pastors to be intentional in integrating prayer and play into sabbath, not just a secular sabbath, which he indicates many in the ministry have adopted. “A day off work does not have the ability to renew the soul” (Peterson 1987, 76). Prayer and play are how

Peterson sees a truly life-giving sabbath. They are deeply connected.

Prayerfulness and playfulness reverse the deadening effects of sin- determined lives. They are life-enhancing, not life diminishing. They infuse vitalities, counteracting fatigue. They renew us; they do not wear us out. Playing and praying counter boredom, reduce anxieties, push, pull, direct, and prod us into the fulness of our humanity by getting body and spirit in touch and friendly with each other. (Peterson 1987, 78)

Deep prayer and play integrate the simple joys of life. Maintaining a prayerful posture while playing in sabbath provides space for reflection and rest. This renewal is a basis for spiritual formation.

Peterson goes on to notice the challenge for pastors who keep a weekly sabbath. There is pressure to do something more practical that is always pulling at a pastor. The pastor has been taught that time is money, and non-functional time is simply wasted time. However, those that focus on this time set apart can experience rest, renewal, and transformation (Peterson 1987, 80). True inner renovation can only occur if one is willing to invest the time for the slow process of spiritual formation.

Scripture

Scripture opens a path to transformational encounters with God.

Mulholland says, “Transformation occurs when scripture is viewed as an encounter with God that is approached by yielding the false self and its agenda, opening one’s self unconditionally to God, and by the hunger to respond in love to whatever God desires” (Mulholland 2000, 95). God invites one to sit with him and to be transformed by his Word. Nouwen agrees with Mulholland and tells us that meditation on scripture is formative.

The discipline of the Book is the discipline of meditation. Meditation means to let the word descend from our minds into our hearts and thus to become flesh in us. Meditation means eating the word, digesting it and incorporating it concretely into our lives. Meditation is the discipline by which we let the word of God become a word for us and anchor itself in the center of our being. In this way, meditation is the ongoing incarnation of God in our world. (Nouwen 1981b, 402).

For transformation to occur, it requires one to prayerfully anchor themselves to the core of their being, and to meditate on God’s word.

The integration of prayer and scripture, Lectio Divina (sacred reading), positions one in the presence of God’s story. It is in this place of silence that our hearts become open to hearing his voice (Thurman 1949, 97- 98). “If reading is to be authentic and nourishing, it cannot be undertaken simply with the eyes and mind. It must involve the whole person: mind, heart, body, and spirit” (Warner

2010, 35). It requires experiencing his story with our mind, heart, body, and spirit to create a transformational encounter with God.

Peterson notes that there is a risk that in the very work of reading, teaching, and preaching that pastors can cease to listen to the developmental process of scripture due to their analytical focus (Peterson 1987, 87). He argues the very formative process of listening gets interrupted by looking for the right text for a sermon, the right evidence for biblical truth, or even what to read to one in the context of ministry. The challenge, according to Peterson, is that “one is no longer listening to God to hear how to become the person he or she called into existence, but instead is looking for something that will help them do a better job” (Peterson 1987, 99). But how does one begin to move away from an informative and toward a developmental approach with scripture?

Foster implores people to move to a spiritual practice of tuning the mind, heart, and soul toward God with the intention of growing in the love of God

(Foster 2008, 22). This practice requires moving beyond religious activity to awakening to present moment awareness.

Our problem is not the absence of God’s presence but in fact the absence of our awareness of that transforming, intimate presence. With so much energy focused upon past/future concerns, we are closed to present moment realities. We have eyes that do not see and ears that do not hear. We are not awake to what is really happening, preoccupied with anxious concern, seduced away from the present moment. (Boyd 2010, 146)

“God speaks to every individual through what happens to them moment by moment” (de Caussade 1989, xiii). The present moment is a channel of God’s presence. It is this awareness that brings transformation by his grace saturated embrace. Inspiring the question; how does one learn to be aware of the present moment? Who can one have as a companion on this journey to help them learn these spiritually formative practices?

Spiritual Direction

Guenther defines spiritual direction simply as holy listening, presence, and attentiveness (Guenther 1992, 1). Benner notes that spiritual direction is a one on one relationship that is organized around prayer and conversation to deepen intimacy with God (Benner 2002, 16). “Spiritual directors are not experts, but rather they go on the transformational journey with others to help discern the presence and leading of Jesus, our true Spiritual Director” (Benner 2002, 16).

This practice is both ancient and ordinary, from the desert monks to the friend at the kitchen table. Spiritual direction provides a safe place for people to unite in noticing the spiritual in everyday acts and helping others on the journey.

Benner and Moon add soul care as an essential component of spiritual direction. The roots of soul care are in the Latin cura aminarum, which contains the idea of both care and cure (Benner and Moon 2004 11). Care refers to acts supporting the well-being of someone while cure regards the restoration of well-

50 being that has been lost. The Christian church historically has understood soul care to include nurture and support as well as healing and restoration (Benner and Moon 2004, 11). This early form of spiritual direction is being re-awakened within the protestant church, bringing a holistic approach to formation.

Spiritual direction is a perfect companion for the disciplines. Spiritual direction deals with the interior life of the directee. “Spiritual directors are sacred companions helping us become more aware of the presence of the sacred”

(Benner 2002, 17). The direction comes from God. The job of the director is less about directing as the word implies, and more about listening.

Listening

A spiritual director is there to listen to the person they are directing and to the Holy Spirit. The job of a spiritual director is to attune to the constant state of communication that comes from God. Benner describes this as “the facilitation of attunement to God’s presence” (Benner 2002, 108). Nemek and Coombs explain it as a three-way relationship. The director and directee need to center on God in a way that each is listening to God and listening to God in the other

(Nemek and Coombs 1985, 56). They assert that the quality of the personal interaction in the director-directee relationship is dependent on their ability to arrive at self-intimacy, the recognition that each person is different, and their ability to listen to one another (Nemek and Coombs 1985, 56). Openly listening creates a safe space for the director and directee to hear God. A spiritual director needs to have a personal experience of the desert.

“From the loving communion with the indwelling Father, Son, and Holy Spirit, wisdom emerges” (Nemek and Coombs, 1985, 103). The wisdom that comes from God can help others on the journey.

Theological Summary

Identity formation in the Image of God is a cornerstone of formational leadership. Having a clear foundation in a secure identity provides the backdrop for the sanctifying process of spiritual formation. Enns theorizes that the job description of humankind is based on a mental, spiritual, and moral framework of the image of God (Enns 1989, 303). Rosner emphasized the importance of a strong identity in God (Rosner 2017, 87). Howard discussed sanctification through spiritual formation to transform leaders to be more Christlike (Howard

208, 279). Averbeck reveals the role of the Holy Spirit in this transformation:

A biblically focused spiritual formation agenda will attend to the work of the Holy Spirit in the human spirit. This is the essence of spiritual formation at its core. We ourselves cannot actually “do” spiritual formation, but the Holy Spirit can. He does it by working deeply and powerfully in the believer’s spirit, thereby transforming the various dimensions of the believer’s life. (Averbeck 2008, 34)

Discussions from Peterson, Foster, Willard, Nouwen, Benner and Moon, and

Nemek and Coombs frame an approach for pastors and leaders to look at their own spiritual formation. These scholars discuss the spiritual disciplines of prayer, scripture, and spiritual direction as exercises pursued for the spiritual formation of a leader.

In the next section, the historical perspective that represents the foundations of spiritual formation within the Vineyard Movement will be reviewed.

Historical markers that guided leaders in the Movement to spiritually formative

52 practices will be discovered. The spiritual journey of the Christian mystic, Francis of Assisi will be examined, then George Fox and the Quaker movement, William

Seymour of the Pentecostal movement, to leaders of the modern-day Vineyard.

Historical Foundation

The contemplative and the charismatic are two sides of the same coin. They require that one is both emotionally and spiritually sensitive. Both are longing for the inbreaking of the kingdom; one is internal and quiet; the other is external and loud. One is invisible, the other visible. In our day and age, we tend to be dualistic. We say two cannot be kin, but their truest home is to be together. Holy action is born out of prayer and stillness – all good work is born and maintained through prayer. There is a powerful movement from quietest to activism, and that is when we see God’s best work. (Nixon 2019, Interview)

Dave Nixon is a pioneer for spiritual formation in the United States within the

Vineyard movement. He initiated a Vineyard style school of spiritual direction and taught the integration of the contemplative into the Movement.

The Vineyard has a diverse spiritual heritage that spans from Francis of

Assisi, to George Fox, founder of the Quaker movement, to William Seymour of the Pentecostal movement, and finally to John Wimber, who founded the

Vineyard. A brief history of the Vineyard will be reviewed. Then, Francis of

Assisi, Fox, Seymour, and Wimber will be explored to explain their historical connections, spiritual traditions, and leadership legacies that contributed to the

Vineyard movement.

The Vineyard Movement

The Vineyard movement consists of over 2400 churches in 95 countries

(2019, Vineyard USA Website). The history of the Vineyard Church has been a short forty-five-year journey starting in 1974 (2019, Vineyard USA Website).

Early leaders in the Vineyard came out of the “Jesus movement” of the 1960s.

They wanted to combine Evangelical and Pentecostal religious practices. They referred to themselves as “empowered evangelicals” (Nathan and Wilson 1995,

23). The concept of empowered evangelicals is understood within the Vineyard movement. What is less understood are their Quaker roots and the history of spiritual formation they have added to the Movement.

Wimber came to faith later in life, first as a Quaker, where he was a leader in the Quaker movement in Yorba Linda, CA (Fields and Summerall 2013,

48,49). Nixon indicates that his background in the Quaker faith taught Wimber how to integrate the practices of listening to the Holy Spirit and silence as a spiritual discipline into the core tenants of the Vineyard. Wimber did not understand how much impact his background as a Quaker had on his formation of the Vineyard. Wimber leveraged his personal experience of waiting on the

Holy Spirit as a Quaker to define the five-step prayer model utilized by the

Vineyard (Nixon 2019, Interview). Those early years within the Vineyard association of learning to wait on the Holy Spirit were crucial in creating a movement that was able to incorporate foundational disciplines of silence and listening. However, it appears the contemplative ways of John Wimber, were at times, found wanting in the organization.

Need for Spiritual Formation in Vineyard

According to a study by the World Evangelical Foundation Missions

Commission, the second leading cause of burnout is lack of spiritual maturity

(Fields and Summerell 2013, 50). This lack of spiritual maturity has displayed

54 itself in multiple moral failures of leaders within the Vineyard movement. These failures are not unique to the Vineyard. Christian leaders, in many other denominations, face the same challenges.

Currently, Vineyard recognizes that forming leaders spiritually will have a significant impact on the ongoing health of the mission of the church (Fields and

Summerell 2013, 51). Fostering a deep spirituality will create leaders who are rooted and grounded. Nixon describes the need for spiritual formation for the pastoral leaders of the Vineyard to bring this essential spiritual maturity (Nixon

2019, Interview). The historical influences that bring elements of this crucial maturity will be evaluated, beginning with the ancient church father, Francis of

Assisi.

Influence of Francis of Assisi

Foster discusses the historical connection of the spiritual father Francis of

Assisi to the charismatic movement, to which Vineyard belongs. Francis had spiritual power in his ministry that is familiar to Vineyard.

Power is not an end in itself; it was never intended to be. Healthy spiritual power is of necessity tied to spiritual growth. And it is right here, at the linkage between spiritual power and spiritual growth, that we see how intimately connected are the Charismatic and Holiness Traditions. . . . What makes St. Francis so important for our study, then, is the way he integrated the empowering gifts of the Spirit and the nurturing fruit of the Spirit – love and joy and peace and patience and kindness and faithfulness and gentleness and self-control. (Foster 1998, 103)

Foster correlates the Vineyard to Francis of Assisi based on the historical association with the Charismatic tradition.

St. Francis was Italian, born as Giovanni to wealthy parents in 1182

(Foster 1998, 101). After a business trip to France, his Father renamed him,

Francis, due to his interest in the French. In his early twenties, Francis left for war. During this dark and lonely time, he began to have a relationship with God, who told him to ‘rebuild his church.’ He grew in his commitment to God and was called to a vow of poverty. He stripped himself of all his worldly belongings and walked away from a life of prosperity. His became a life of prayer, fasting, and service. He dedicated himself to a deep spiritual life. He then started three

Franciscan Orders to help others grow in the faith (Foster 1998, 101). Foster goes on to show us a combination of Francis’s inner and outer spiritual fire.

Wimber shares the story from the town of Toscanella, Italy, where a soldier who hosted St. Francis had a son who was lame. Although a young child, he remained in a cradle unable to walk. St. Francis, who was humble and considered himself useless and unworthy of the power of God, refused petitions by the father to pray for his son. Eventually, due to the father’s constant pleading, St. Francis laid hands on the boy and prayed for his healing. The boy arose and walked. He was utterly restored (Wimber and Springer 1986, 220). It is in this connection that we see the power of the Holy Spirit and the quiet of contemplation united.

Many of the miracles of St. Francis were powerful. “Francis’s entire ministry was rich in miracles and healings, signs and wonders, revelations and visions” (Foster 1998 103). His ability to discern and listen to the heart of God was based on his deep friendship with God. It was a curious combination of the contemplative, listening to the Holy Spirit, servant leadership, and signs and

56 wonders that make St. Francis such an influential figure in the spiritual heritage of the Vineyard movement and a model for formational leaders.

Quaker Influences

The Society of Friends, better known as Quakers, was founded by George

Fox in the mid-seventeenth century in England. The seventeenth century was a time of uncertainty, change, and conflict. Most people thought there should only be one state-run religious system, but there was little agreement on which religion should be the one supported by the state. Fox was born in 1624 in

Drayton-in-the-Clay, a small village in England (Sharman 1991, 14). It was the place of much discord, where Protestant reformers shared their views, and some were even martyred for them (Sharman 1991, 27). It was from this seedbed of strife and change that Quakerism was born.

Journals became important for Quakers to chronicle their beliefs. George

Fox kept journals that focused on spiritual self-examination and the devotional experience that discussed the unique worth and value of each person (Sharman

1991, 29). For Quakers, Christianity is an experience of the light of Christ in the soul and a way of life that is based on that experience. Quakers believe that

Jesus Christ came to bring the Spirit and intimate communion with their creator.

That faith informed the way they lived their lives. They defined this as the Inward

Light, which was the revelation of the Holy Spirit, during extended times of waiting and quiet (Van Etten 1959, 26). This inner journey was considered a non-traditional approach to the Christian faith.

Quakers specifically are well known for their ministry, which has served as a voice for the exploited, fighting slavery, oppression of women, prison reform, brutality against those in asylums, militarism, and war. Their egalitarian approach promotes the leadership of women (Plank 2016, 503). It is from these perspectives that servant leadership was fostered by a Quaker, Robert

Greenleaf, in 1970 (Fry 2003, 709). These positions align with Vineyard. The movement welcomes women to lead and to be ordained as pastors. Wimber stated that he was strongly impacted by the Quaker values around social justice and concern for the poor. He considered himself to be more of a seventeenth- century Quaker in the fashion of George Fox, inclined to create the space for solitude in a biblical framework (Miller 1997, 48). The Vineyard’s orientation of serving the less fortunate was gleaned from their Quaker heritage.

Pentecostal Influences

William Seymour of the Azusa Street Mission in Los Angeles in 1904. Seymour spent days and nights in solitude, fasting, and prayer that eventually led to the

Mission at 312 Azusa Street, where revival fell for three years from 1906 -1908

(Anderson 2006, 107). His solitude with God prepared his heart to be the leader of a movement.

The revival meetings started at ten in the morning and lasted late into the night. These resulted in the spread of the power of the Holy Spirit to India,

Korea, and China. They saw themselves as a missionary movement to “spread this wonderful gospel to all points of the compass” (Anderson 2006, 108). The

Pentecostal movement on Azusa Street was born out of solitude, fasting, and waiting in prayer. Spiritual disciplines were at the center.

The coming of the Holy Spirit at Azusa street contains many similarities to the early Vineyard movement. On Mother’s Day in 1980, Lonnie Frisbe, fondly known as the Hippie Preacher of the early Jesus movement was a guest speaker at Wimber’s Vineyard church in Yorba Linda, California (Miller 1997, 47). Frisbe invited the Holy Spirit to fall on a group of young people by saying “Come Holy

Spirit” in a time of silence and waiting. That day birthed the Vineyard movement with the beginning of signs and wonders (Miller 1997, 47). The early movement of the Vineyard had a strong focus on the signs and wonders of the Holy Spirit, similar to the Azusa Street revival.

Both Wimber and Seymour were known as humble leaders. Seymour was said to be a meek man of prayer who had more of God in his life than people had ever seen. He was a spiritual father to thousands of early Pentecostals

(Anderson 2006, 110). There was also a common evangelistic desire in these movements. Both looked at the outpouring of the Holy Spirit as an evangelistic tool. The Vineyard Church in Yorba Linda, California, grew from fifty people in

1978 to hundreds of congregations around the world, due to what Wimber called

“power evangelism” (Wimber and Springer 1986, 20). The Azusa Street Mission

59 sent out missionaries across the globe, integrating evangelism and the power of the Holy Spirit (Anderson 2006, 110). The use of spiritual gifts as an evangelistic tool to spread the gospel is also a core spiritual foundation of the Vineyard.

This external and mission focus of the Vineyard comes with a high burnout risk. By promoting spiritual formation, there was the potential for adding to the longevity in ministry for the mission (Fields and Summerall 2013, 49). The desire was to continue the external and evangelistic focus of the movement while ensuring that the personal spiritual formation also occurs within Vineyard leadership.

Spiritual Formation in the Vineyard

Nixon notes how powerful it is for the spiritual gifts and spiritual disciplines to be used in conjunction with one another. The quiet disciplines of St. Francis and the Quaker movement combined with the charismatic tones of their

Pentecostal heritage has created a unique approach to spiritual formation (Nixon

2019, Interview). In 2004, Todd Hunter, who followed Wimber as the leader of the Vineyard, announced that spiritual formation was an area that pastors needed to begin to emphasize. He had started reading the Quaker formational literature of Thomas Kelly, among other modern contemplatives, such as Richard

Foster. Hunter began to have conversations about how to integrate spiritual formation into the core of the Vineyard. He saw that the underlying mission of reaching the least, the last, and the lost was not sustainable if leaders were not focusing on their own devotional life (Nixon 2019, Interview). At that point,

60 leaders began to pursue a deeper connection with the historic Quaker roots of

John Wimber.

Todd Hunter’s announcement in 2004 started a small movement within the

Vineyard where deeper spiritual practices became more prevalent. The writings of Quaker mystic Thomas Kelly began to be explored. In this work, Kelly delves into developing a spiritual life through deep-rooted inner work and combining the notion of the inner sanctuary of the soul with a communal listening process that deepens one’s spiritual journey (Marshall 2015, 6). This practice of silence and listening to the Holy Spirit is foundational and formative for the development of leaders (Marshall 2015, 7). The Quakers provide a rich history to draw on for the spiritual growth of leaders in the Vineyard.

From 2004, emerged two branches of spiritual formation within the

Vineyard. On the west coast, Stephan Summerall began conducting Leader

Care retreats in various regions around the world (Fields and Summerall 2013,

46). On the east coast, Dave Nixon began formulating a school of spiritual direction for spiritual directors called Sustainable Faith, launched in 2007, accompanied by Pastor Sabbath Retreats starting in 2004 to the present (Nixon

2019, Interview). Vineyard launched spiritual formation processes for leaders with these two focus areas.

Vineyard Leader Care meetings helped people reconnect to their vision and mission. In the quiet of retreat, people began hearing a renewal of their calling and were refreshed for ministry. These reflection times made space for leaders to encounter God in deeply personal ways, refocusing from their

61 busyness to spiritual formation. “The main course is time alone with Abba”

(Fields and Summerall 2013, 50). The emphasis on spiritual formation has had a positive effect on pastors at the Vineyard.

Nixon notes that he has seen pastors develop a slower but more enjoyable way of pastoring where they are drawn more into God’s presence than driven to perform. Pastors seem to have a healthier inner life with God and rhythms of self-care. Spiritual directors and pastors have paired, causing the entire movement to embrace spiritual formation. The work slowly emerging from church to church is more Spirit-led and less human-engineered (Nixon 2019,

Interview). The aim is to reignite the passion for the deeper things of God by incorporating the disciplines of solitude and prayer. A leader is formed in waiting and listening.

The history of the Vineyard movement is steeped in a rich spiritual heritage of the leaders that formed it. The leaders of these movements embodied spiritual maturity. They each demonstrated a deeply formed prayer life. Each of these leaders had an unconventional approach and resisted the norms of formal religion. In all cases, they were leaders of movements, going against customs to drive profound change.

Chapter Summary

This chapter has sourced the biblical, theological, and historical foundations that frame the process of formational leadership. John 13:1-17 introduces servant leadership and how Jesus modeled this for his disciples. In

Romans 12:1-8, the need for the transformation of the Holy Spirit is overviewed.

Next, the leader’s identity, based on the image of God, was assessed along with Spiritual formation. Nouwen tells us that “the prayer of the heart is a prayer that directs itself to God from the center of the person and thus affects the whole of our humanness” (Nouwen 1981a, 75). Peterson highlighted the disciplines of scripture, prayer, and spiritual direction as core spiritual disciplines for forming pastors (Peterson 1987, 5). These scholars argued that the basis of spiritual formation and the disciplines of scripture, prayer, and spiritual direction are vital foundations in the lives of leaders.

Finally, we saw how these practices have been at work in the Vineyard movement. The historical connection to the Quaker movement provides a basis for spiritual formation (Nixon 2019, Interview). Delving into the life of Francis of

Assisi and the spiritual roots connected to the Vineyard Movement enhances our understanding.

In Chapter Three, contemporary perceptions of how to develop formational leadership will be examined, beginning with scholarly insights of servant leadership. Then, there will be an investigation of a healing approach for wounded pastors and leaders. Finally, there will be an inquiry into spiritual disciplines, the disciplines of prayer and scripture, and how those contribute to the wholeness of a formational leader.

CHAPTER THREE REVIEW OF THE LITERATURE Integration of purpose and work in the life of the Christian leader looks like this: two lovers gazing eye to eye in the intimate stare, hand locked, fingers interlaced, palm to palm – as if nothing in the world can come in between this moment of intimacy. Time stands still. God and me, face to face, my consciousness connected at the unconscious level to the very consciousness of God – deep intimacy – pure contemplation. Nothing can come between us. My purpose and work are in rhythm with the Holy. (Stafford 2014, 21)

The integration that Stafford speaks of illustrates the picture of a formational leader. Formational leadership is a holistic approach to leadership that includes spiritual formation, emotional health, and servant leadership. The formational leader desires to align their purpose and work in rhythm with the Holy

(Stafford 2014, 21). Peterson echoes Stafford and submits this is vocational holiness. He argues that leaders must be in the crucible of transformation to live as a spiritual leader whose heart is attuned to God (Peterson 1992, 109).

I do not find the emaciated, exhausted spirituality of institutional careerism adequate. I do not find the veneered, cosmetic spirituality of personal charisma adequate. I require something biblically spiritual — rooted and cultivated in creation and covenant, leisurely in Christ, soaked in Spirit. (Peterson 1992, 111)

It is from this journey to vocational holiness, rooted and soaked in the Spirit, that we will pursue in this work.

In this literature review, we will reveal the three main categories, leadership, emotional healing, and spiritual formation, that are needed to become a formational leader. 1) A review of the category of leadership, to include servant leadership, the soul of a leader, and emotional intelligence required for leadership. 2) Next, our focus will move to emotional healing and the heart of the

64 leader and ask the question of how emotional wounding can impact one’s ability to lead effectively. In this topic, we will analyze shame and the false self and the journey of how to deconstruct it so that one’s identity or true self can emerge. 3)

Then we will explore the role of spiritual formation in leadership. We will examine how spiritual disciplines heal and form the soul of the leader. The writing will touch on what is required to create leaders that are integrated and focused on spirit formed leadership. Formational leaders comprise those who are courageous, humble, and willing to go on the journey.

Leadership

Leadership development theorists such as Northouse, Blanchard, Bass, and Burns, and Kets de Vries have discussed many different forms of leadership over the past one hundred years. Leadership has morphed from being a discipline of command and control to influence, goal-based theories, behavioral approaches, and trait and transformational approaches (Northouse 2016, 4).

More recently, “in the new millennia, there has been a focus on authentic, spiritual, and servant leadership” (Northouse 2016, 4). Winston and Hartsfield weave servant leadership with emotional intelligence. They argue that servant leadership is two-dimensional, that leaders also need to exhibit a level of emotional intelligence to be effective servant leaders. Emotional intelligence contributes to a leader’s ability to effectively understand and manage the emotions of themselves and others (Winston and Hartsfield 2004, 4). We will then consider what unique attributes may be applied to a leader, delving into characteristics, values, virtues, and the soul of leaders.

Servant Leadership

First, we explore why servant leadership is an effective form of leadership for a formational leader. Robert Greenleaf coined the term servant leadership in

1970 after he published an article called The Servant as Leader (Greenleaf 1991,

1). The idea for the piece came from a story from Herman Hesse called Journey to the East (Spears and Lawrence 2004, 1). In this mythical journey, a servant named Leo accompanied a group. He did their menial chores and sustained them on their excursion. Leo disappears suddenly, the group falls into disarray and abandons their journey before completing it. Later, one of the members of the expedition discovers Leo was the leader of the tribe (Spears and Lawrence

2004, 1). Northouse expands on how servant leadership works. “It begins when leaders commit themselves to put their followers first, being honest with them and treating them fairly. Servant leaders make it a priority to listen to their followers and develop strong long-term relationships with them” (Northouse

2016, 239). Servant leadership is a concept that many contemplate, but very few are willing to relinquish their lives for the service of others.

Blanchard argues that Jesus was this true model for servant leadership.

“The Christian community relates to this concept of servant leadership and correlates Jesus and his story of service as a leader to the team” (Blanchard and

Hodges 2005, 12). Jesus modeled this surrendered life with his disciples. In

Matthew 20, Jesus said that whoever wants to be great among you must first be your servant (Matt. 20:28). Robinson agrees with Blanchard and goes further to discuss how Jesus is our example.

The most powerful position of leadership is beside those God calls to lead. Among them. If Jesus emptied himself to take on the form of a bondservant (Phil 2:5-8), shouldn’t we empty ourselves of pretenses and privileges that create distance between us and our people? (Robinson 2009, 36)

Further, Blanchard asserts servant leadership is a mandate from Jesus about how leaders are to treat their followers (Blanchard and Hodges 2005, 12).

Backward from the typical view of followers who serve leaders, this provides a powerful reminder of the humility of our Savior.

Characteristics of a Servant Leader

Spears and Lawrence claim the characteristics of a servant leader are listening, empathy, healing, awareness of self and others, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community (Spears and Lawrence 2004, 135-161). They provide a robust set of leadership competencies. Blanchard and Hodges expand this list and apply these same abilities to the heart, head, hands, and habits of a leader.

In their view, these four domains separate into an internal and external focus with the heart and head being the inner focus and the hands and habits being external (Blanchard and Hodges 2005, 30). As we see, Blanchard’s domains of leadership support Spears and Lawrence’s characteristics.

Blanchard and Hodges add a spiritual angle that aligns with Greenleaf.

Greenleaf indicates that “the framework for servant leadership consists of helping others discover their inner spirit, earning and keeping others trust, service over self-interest and effective listening” (Greenleaf 1991, 7). Fry affirms “that the best leadership is therefore not provided by those who seek leadership roles but,

67 instead, by those who desire to serve others first” (Fry 2003, 709). Covey agrees with Greenleaf, Fry, and Blanchard. Covey indicates servant leaders are service- oriented, and he accepts Greenleaf’s principles of personal trustworthiness and interpersonal trust (Covey 1991, 31). These attributes create an environment for leaders to be formed through serving others. A relationship built through service garners a more trusting experience with those we lead.

Fry indicates that servant leadership is holistic. This is accomplished in part through the creation of compelling vision and mission statements that engender a spirit of trust and caring in an organization (Fry 2003, 710).

Blanchard agrees. He states, “vision has to be something bigger than you are.

Once the vision is set, the Lord’s mandate is servant leader behaviors. Servant leadership starts with a vision and ends with a servant heart that helps people live according to that vision” (Blanchard Hodges 2005, 113). Creating a clear vision gives momentum for the future. Leaders and their followers need to have clarity and passion around their dreams that are based on a deep inner core.

Values

Rima argues that the vision of a true spiritual leader is based on their deeply held values (Rima 2000, 37). These values, according to Rima, drive their behavior. He indicates that “if the behavior of a leader is self-destructive, needing to please others, or desiring to numb emotional pain, the problem is always the deeply held values of the leader” (Rima 2000, 37). Blanchard agrees but argues that there are two core value systems that leaders hold, “one of a servant leader and the other of a self-serving-leader” (Blanchard, Hodges 2005,

32). Blanchard maintains these two basic value systems drive either the behaviors of leading like Jesus or an approach to leadership that is self-serving and self-absorbed.

Virtues

McCloskey takes a different approach. He believes that more important than the deeply held values of the leader is their virtue, and that operating out of a core set of virtues drive behavior that is moral and ethical. Virtue transcends time by bringing biblical theology and ancient philosophy into current leadership ethos (McCloskey and Louwsma 2014, 63).

When Martin Seligman adopted a virtue-based approach in 1998 for the American Psychological Association (APA), he brought virtue into modern leadership terminology. Using terms such as wisdom, faith, hope, and even love transcend time and have been found to be more predictable of leadership. (McCloskey and Louwsma 2014, 63)

Poon agrees with McCloskey that moral and ethical behavior need to be at the center of servant leadership. However, using multiple scholarly voices, he expands the argument to include values. These qualities share common themes of love, service, trust, vision, and integrity (Poon 2006, 2). Both are needed to create a formational approach to leader development.

McCloskey agrees with Tozer that “the true leader will have no desire to lord it over God’s heritage, but will be humble, gentle, self-sacrificing and altogether as ready to follow as to lead” (Tozer 1962, 469). McCloskey goes further to establish what virtues are non-negotiable for effective leadership. He embraces the character qualities of practical wisdom, humility, justice, courage, and moderation as the moral glue that holds communities together (McCloskey

69 and Louwsma 2014, 46). Scholars such as Kouzes and Posner, Collins, and

Blanchard and Hodges lead us to understand that virtue, with a focus on humility, is imperative for strong leadership.

Kouzes and Posner concur with McCloskey as they identify the “treachery of hubris” indicating that humility is the only way to resolve the contradictions and conflicts of leadership (Kouzes and Posner 2007, 347). Blanchard further contends that “pride and fear are problems of the ego and drive self-serving leadership that is not effective” (Blanchard and Hodges 2005, 53). Collins proclaims the character quality of humility as a core component of what he called the “level-five leader” (Collins 2001, 22). Level-five leaders are described as those that lead companies to greatness. They are distinguished from leaders in organizations that obtained moderate success. These become non-negotiables for effective leadership. He notes that “level-five leaders were a study in duality, modest and willful, humble and fearless” (Collins 2001, 22). As we see, these characteristics provide a foundation for a leadership that is both modest and daring, or simply a description of servant and leader.

Winston and Hartsfield argue there is a connection between servant leadership and what Goleman and Boyatzis define as “emotional intelligence”

(Winston and Hartsfield 2004, 5).

There appears to be a relative application of emotional intelligence to the servant leadership concept, although it is not clear if emotional intelligence is specifically tied to servant leadership or just leadership in general. The amount of similarity warrants researchers and leadership development practitioners to consider the role of emotional intelligence in servant leadership. (Winston and Hartsfield 2004, 5)

Winston and Hartsfield establish a relationship between the characteristics of servant leadership with emotional intelligence. Goleman, Boyatzis, Covey, and

Spears and Lawrence will analyze the emotions of servant leaders to investigate these connections.

Emotional Intelligence

The most effective leaders are alike in one crucial way: They all have a high degree of what has come to be known as emotional intelligence. It’s not that IQ and technical skills are irrelevant. They do matter, but mainly as “threshold capabilities”; that is, they are the entry-level requirements for executive positions. But my research, along with other recent studies, clearly shows that emotional intelligence is the sine qua non of leadership. Without it, a person can have the best training in the world, an incisive, analytical mind, and an endless supply of smart ideas, but he still won’t make a great leader. (Goleman 1998, 3)

Goleman agrees with Boyatzis, citing, “that in any human group, the leader has the maximum power to sway emotions. Emotionally intelligent leaders can sway a team toward a positive outcome; those who are negative in their emotions have a negative impact” (Goleman, Boyatzis, and McKee 2004, 5). Boyatzis expands and defines these positive emotions as positive emotional attractors. Under this umbrella, he places hope and compassion. He suggests that “hope is good for us and is needed for self-development” (Boyatzis and McKee 2005, 155). The servant leadership capabilities of listening, empathy, and healing are aligned with

Goleman and Boyatzis attributes of emotional intelligence. First, we will look at listening.

Listening

Covey advocates that listening is one of the top twelve things that is needed to build trust. He argues that the best approach is to “listen first, focusing on truly hearing the other person without judgment or formulating your own solution” (Covey 2006, 213). Kouzes and Posner agree with Covey that listening builds trust and adds that, to build a climate of trust, leaders need to listen more than they talk (Kouzes and Posner 2007, 245). Spears and Lawrence promote a narrative of reflective listening. They indicate that “reflective listening includes paying attention to non-verbal cues, understanding both the content and feelings of what the speaker is saying” (Spears and Lawrence 2004, 135). These scholars specify listening as the foundation of servant leadership. Spears and

Lawrence indicate that “45 percent of organizational energy is spent on dealing with misunderstandings and effective listening is crucial to bring clarity” (Spears and Lawrence 2004, 135). Listening can have a considerable organizational impact by merely ensuring that others feel heard.

Empathy

Covey concurs and advances the conversation to blend empathy with listening, calling it empathetic listening. Empathetic listening makes certain the other person feels understood (Covey 2006, 213). Spears and Lawrence add that empathy is the capacity to participate in another person’s feelings or ideas.

They proclaim the most successful servant leaders are those who incorporate empathetic listening (Spears and Lawrence 2004, 139). The combination of

72 listening with empathy is a deeper level of listening that features compassion and understanding.

Goleman contends that empathy is the cornerstone of emotional intelligence (Goleman, Boyatzis, and McKee 2004, 135). Spears and Lawrence agree and declare that empathy is also a core characteristic of a servant leader.

“The servant as leader always empathizes. . . . In this light, a person seeks to heal or seeks to serve not necessarily for others but for greater personal good and by extension the greater good of the community” (Spears and Lawrence

2004, 235). Reflecting on the role of empathy, the scholars demonstrate to us that it is a foundation of formational leadership.

Boyatzis argues that empathy, compassion, and hope frame a baseline for emotional intelligence (Boyatzis and McKee 2005, 77). Boyatzis asserts a move toward compassion. He claims that compassion invokes more than feeling and understanding; it produces a willingness to act on behalf of others. “When we experience compassion, we are in tune with the people around us. We understand their wants and needs. . . . Like hope, compassion invokes renewal in our mind, body, and heart. And, like hope, compassion is contagious”

(Boyatzis and McKee 2005, 77). Meaningful dialogue gives rise to the forces that unhinge the way we harm each other, opening toward a more compassionate understanding of one another (Spears and Lawrence 2004, 235). This compassionate understanding creates the sketch of a soulful leader. Barton declares that “compassionate spiritual leadership emerges from a willingness to

73 stay involved with our own soul” (Barton 2008, 25). But how does one find their soul in the midst of leadership?

Soul of a Leader

Ford argues that leadership authority comes from inner spiritual depth. He reminds us that “the deep rootedness of Jesus life is in unbroken fellowship with his Father” (Ford 1991, 130). Barton agrees and declares, “the soul is a very tender thing, and that leadership can be very dangerous” (Barton 2008, 26). Her approach to spiritual leadership emerges from a willingness to stay involved with one’s own soul. She further asserts that “there is a real tension between what the human soul needs to be truly well and what life in leadership encourages, even requires. There is a tension between being and doing” (Barton 2008, 26).

Ford approves, and includes, “busier and bigger does not always mean better, and continued strength of spirit only comes from going deeper” (Ford 1991, 131).

Barton warns us that “Christian busyness must not be confused with the

Christian spiritual life or with Christian’s experience of God” (Barton 2008, 119).

How one cultivates this deeper soul then becomes the question. Let us seek scholarly opinions on the answer.

Spears and Lawrence are aligned with Barton and Ford. They contend to become spiritually formed as a leader, one needs to get deeper into their own interior life. They offer that there is a correlation with the spiritual disciplines of silence and prayer, adding daily times spent in reflection help create a path to connect one’s leadership to their soul. “The only way to get out of the ego is to get into yourself. You have to have some sort of spiritual discipline – meditation,

74 prayer. . . something to nurture the inner life” (Spears and Lawrence 2004, 56).

Barton challenges that it is about creating spiritual rhythms. “Without the regular experience of being received and loved by God in solitude and silence, we are vulnerable to a kind of leadership that is driven by profound emptiness that we are seeking to fill through performance and achievement” (Barton 2008, 126).

Blanchard and Hodges agree and add the habits of a servant leader that reflect this slowing down with daily acts of spiritual formation, including solitude, prayer, and scripture. They maintain that “if we want to lead like Jesus, we must have a soul like Jesus” (Blanchard and Hodges 2005, 154). The scholars tell us intentional disciplines are essential to permeate our mind and heart, creating the transformed soul of a leader.

Fry agrees with Blanchard and Hodges, and Barton. However, he goes further to incorporate a deep spiritual leadership that contains a “component of altruistic love that is defined as wholeness expressed through unconditional, unselfish care, and concern for others. This is observed by a lack of envy, forgiveness, humility, and patience” (Fry 2003, 727). Spears and Lawrence allege that this unselfish concern for others will be a healing agent and a powerful force for love, transformation, and integration (Spears and Lawrence

2004, 140). These scholars affirm that this deep love is restorative and is the result of transformation grown through slow and intentional spiritual formation.

Kouzes and Posner have shown us that a core character quality for a leader is humility (Kouzes and Posner 2007, 347). McCloskey accentuates the virtues of a leader as being primary (McCloskey and Louwsma 2014, 48).

Goleman, Boyatzis, and McKee affirm McCloskey, but further the conversation by highlighting the importance of the emotional intelligence of a leader (Goleman,

Boyatzis and McKee 2004, 135). Barton underlines the importance of assimilating ones’ soul into their leadership (Barton 2008, 26). With all of this,

Willard, along with McIntosh and Rima, believe something is still missing.

Willard exposes an example of one church fraught with what he calls profound corruption of the soul. In this church, for over thirty-six years, there were four different pastors. Each started well but did not end well. Several had sexual affairs, one financial impropriety, one failed due to stress and overwork, and finally, one lied about his misdeeds and expected his board to follow suit

(Willard 2002, 47). Willard explains that vanity, egotism, hostility, fear, indifference, and downright meanness were present in these leaders. He also notes that it is “rare to find those who are operating completely out of genuine purity, humility and death to self” (Willard 2002, 47). McIntosh and Rima further the discussion by illuminating the very public fall of Jim Bakker, founder of the

PTL club, who was overcome by his dark side (McIntosh and Rima 2007, 94).

He was a televangelist in the 1980s who had a TV empire, complete with what was known as the Christian Disneyland, with onsite hotels and resorts. The fall occurred after an affair, and financial misdealings were revealed. McIntosh and

Rima observe:

Could it be that Jim Bakker launched his energetic ministry with the most noble intentions, only to find himself unwittingly overcome with his own dark side? In the life of Jim Bakker, we can see a very clear example of both the potential and the problems, what we might call the paradox, of the dark side as it relates to the exercise of leadership. (McIntosh and Rima 2007, 94)

We have seen that leaders operate with honorable intentions, yet at times, they still miss the mark. What then, is blocking the genuine virtues these leaders seek, and what drives them into their shadow side?

Journey to Emotional Healing

Only those whom God has freed at this level are prepared to lead others into the freedom that they seek. Only those who have been brave enough to ride their own monsters of anger and greed, jealousy and narcissism, fear, and violence all the way down to the bottom will find a truer energy with which to lead. Only those who have faced their own dark side can be trusted to lead others toward the Light. This is where true spiritual leadership begins. (Barton 2008, 44)

Leadership is a holistic endeavor. In the headlines, we see disappointments of leadership in the Church and the Christian community, as noted in Willard’s example, from sexual immorality to illegal financial dealings, or simple failures to effectively lead that cause destruction of individuals and ministries. Their own shadow often swallows those who attempt to lead out of their wounds, or with a shallow spiritual foundation. Barton describes the journey of finding one’s soul in the midst of their leadership. This path requires looking at emotional pain and taking a spiritual journey to create a wholeness that prepares one to lead (Barton 2008, 43). Scazzero examines how emotionally unhealthy leaders focus on their “doing for” Jesus versus their “being with” Jesus. He talks about a “slowed down” spirituality where leaders who are chronically overextended slow down and focus on spiritual practices that are essential for effective leadership. He indicates this will make healthier and more balanced leaders (Scazzero 2015, 30). As we slow our pace and begin to focus on being with Jesus, instead of busily doing, we open our hearts to hear the Holy Spirit. It

77 is only in this quiet place that we can begin to reflect on the barriers to being conformed to the image of Christ.

Wounds

Wardle supports the views of Barton and Scazzero as he talks about the journey as one of moving from pride, arrogance, and self-reliance to a place of humility. He expands by saying that “true freedom comes by opening every thought to an honest unveiling by the Lord as the only path to see wounds fully healed” (Wardle 2004, 57, 71). He also agrees with Halley as she declares that many of these wounds emerge from childhood.

Many mature Christians have suffered as little children. Their view of God, self, and the world can be rooted in the unconscious areas of early childhood experiences that can significantly and powerfully impact the entirety of an adult’s life. The power of the Holy Spirit can enter the dark secret places of early childhood experiences in order to bring the resurrection power of Jesus Christ to restore and create wholeness (Halley 2009, 7).

Wardle and Halley concur that deep inside of us is our emotional center. When these wounds are left unhealed, they emerge during times of anxiety and stress when people are unguarded.

Seamands asserts, “The need for acceptance, esteem, and acknowledgment is one of the basic hungers of human personality” (Seamands

2003, 31). Seamands goes further to clarify when these needs are unmet, people experience “compassion deficits” that arise from the lack of unconditional love (Seamands 2003, 77). He ties compassion deficits to behavioral narcotics and the false self. Halley takes this concept and expands to define a group of core longings. She suggests that “people are hard-wired with core longings of

78 love, security, purpose, significance, understanding, and belonging. A deficit in any of these areas opens people up for wounding. A core longing deficit can also create an emotional wound” (Halley 2016, Lecture). Wardle agrees with

Halley and adds core longings as safety, worth, uniqueness, love, nurture, appreciation, and relationship with God (Wardle 2001, 44). Wardle offers that when one experiences a childhood wound in one of these essential areas, it impacts their self-belief and can cause one to act in unhealthy ways (Wardle

2001, 44). Deficits in any of these areas can exhibit later in life when leaders may struggle to fill these unmet needs.

Halley contends the wounds of childhood have many sources. Some can be major violations such as childhood sexual, physical, or emotional abuse. Yet

“some infringements are so slight and unintended that it would not seem that they would have a long-term impact on a person’s life” (Halley 2016, Lecture).

Seamands agrees and reveals his own experience as a child of missionaries in

India. He was sent to boarding schools for his education and was left by his parents at school for long periods. He was unaware of the impact of this until much later. Still, as a result of his separation from his family in childhood, he carried wounds of abandonment and rejection that resulted in a significant challenge with people-pleasing in his ministry (Seamands 2003, 26). An unintentional act, yet deep wounding, stemmed from this event that caused a profound impact on his future ministry and ability to lead.

Wardle concurs with Seamands and discloses his own experience of emotional neglect that left him with psychological damage. However, this

79 emerged as a mental breakdown later in life when he was pastoring a large church. Expending great energy working to please others, he was attempting to hide his shame, yet remained wholly debilitated. In the end, he was admitted to a mental hospital (Wardle 2005, 11). Wardle shares,

These wounds could have occurred as far back as infancy and may have been self-inflicted or brought on by significant others in my world. These woundings were hurtful and as a result, I unconsciously developed a rather sophisticated set of coping mechanisms to numb the pain. But over the years these unaddressed wounds began to set off louder and louder alarms, eventuating in my breakdown. (Wardle 2005, 16)

When we experience emotional wounding as children, it will impact us as adults.

Leann Payne agrees with Wardle and explains her hesitancy to minister to men.

“Her father had died when she was three years old. It had never occurred to her that she interpreted his death as personal rejection” (Seamands 2003, 28). Many leaders, such as Seamands, Payne, and Wardle, go into ministry with un-healed emotional wounds that impact their leadership. These scholars place a spotlight on healing latent wounds. To become fully effective leaders, one must process the hurt, rejection, or abuse on their healing journey.

Scazzero argues that leaders who have experienced inner healing are emotionally stable, are more productive, and able to lead with vulnerability, empathy, and interpersonal sensitivity. Leaders who are not emotionally healthy can wreak havoc in any work environment. According to Scazzero, “Emotional deficits are manifested by a pervasive lack of self-awareness. Unhealthy leaders lack, for example, awareness of their feelings, their weaknesses, and limits, how their past impacts their present and how others experience them” (Scazzero

2015, 25). Barton aligns with Scazzero and maintains that self-knowledge is

80 essential preparation for leaders. She asserts that one has to stay in solitude long enough to become self-aware and safe enough with God and themselves to say, “yes, this is who I am. We are able to surrender to who we are – our limitations, our clinging and grasping and possessiveness, our selfishness and our fear” (Barton 2008, 52). Self-awareness is the ability to see oneself clearly with an awakened consciousness. One challenge for healthy self-knowledge can be the sense of shame that comes when one comprehends the depth of their sin, or simply believe they are not good enough.

Shame

The underpinning of an unhealthy emotional life is shame. Thompson posits that shame is a deep emotion that tells a person that they are not enough, they are bad, and there is something wrong with them (Thompson 2015, 24).

The sense of shame is pervasive and ubiquitous. No one escapes an encounter with shame (Thompson 2015, 26). Brene` Brown agrees with Thompson and goes further to depict how shame impacts a leader. Brown notes shame displays itself in the life of a leader as armored leadership. Core characteristics of an armored leader are “perfectionism, fear of failure, numbing, and hiding behind cynicism, leading from hurt, people-pleasing, being a know it all, to name a few”

(Brown 2018, 76). The attributes of armored leadership are seen when leaders struggle to lead authentically and hold onto the need to hide or self-protect. Kets de Vries merges the concept of shame with armored leadership and argues that

“leaders can feel like imposters, and that they believe if they are seen for who they truly are, they will not be accepted—driving them to put on a mask to feel

81 accepted” (Kets de Vries 2003, 83-85). These scholars agree that shame can cause leaders to hide and pretend out of fear. Shame in leadership is subtle, and underlying it is our cavernous need to be accepted.

Shame shows up at work in churches in ways that the culture has come to expect. It may be someone taking credit for another’s work, people-pleasing, and not speaking up when one has a point of view that is different from the majority, or the one the person they need to please. It could also be a strong judgment and criticism of the work of an employee. A leader may deeply criticize the work of his team members to quiet his internal sense of inadequacy and shame (Thompson 2015, 28). Brown contends shame makes it socially acceptable to mistreat others. She talks about “weaponizing fear and uncertainty to one’s advantage” and describes it as the playbook for authoritarian leaders

(Brown 2018,104). Thompson underscores that shame has done its job when it ripples beyond the individual to the broader organization wreaking havoc and creating conflict.

Shame grows when it lassos a group of people and moves from an individual to a corporate expression. At the core, shame impacts the leader’s ability to lead effectively and can spread through the organization creating an environment where it is socially acceptable to mistreat others. (Thompson 2015, 107, 109)

There is a journey out of shame that must be taken to help leaders and their organizations become whole and healthy.

According to Brown, vulnerability is the pathway out of shame (Brown

2018, 11). Longman and Allender contend that “brokenness is the antidote to shame” (Longman and Allender 1994, 213). The similarity of vulnerability and

82 brokenness is an acknowledgment, an admission of the shame, the secret.

Wardle disagrees. He notes that Adam and Eve before the fall were “totally open, vulnerable, naked before God and each other” (Wardle 2005, 130). Notice that after they eat the forbidden fruit, they immediately go into hiding and sew fig leaves to cover themselves up (Wardle 2005, 130). “Their sin and brokenness brought on many-faceted bondage, not the least of which included feelings of inferiority, worthlessness, and personal disgust. Rather than face up to their sin,

Adam and Eve covered up!” (Wardle 2005, 131). Wardle argues that brokenness leads to shame and causes one to hide their vulnerability. Longman and

Allender take it a step further and bring into the dialog a legitimate sorrow, “The power of shame is never crushed by affirming our goodness or dignity; instead , it is melted in sorrow when we are overwhelmed by what it exposes in our hearts”

(Longman and Allender 1994, 213). This sorrow is the redemptive power of divine shame.

Wilson calls it “biblical shame,” which she describes as an appropriate healthy response that acknowledges that we are less than God and that we are separated from Him by our sin (Wilson 2002, 26). Wilson indicates that there are three types of shame. 1) Biological shame that is based on the basic differences between children and grown-ups; 2) biblical shame, which she indicates is an appropriate response that we acknowledge our sin and that we are less than

God; and 3) binding shame that is rooted in childhood experiences in the family that have a lasting impact throughout life (Wilson 2002, 24-28). It is this latter shame that impacts adults in leadership. Brown argues, “all shame is bad and

83 that there is no legitimate place for shame.” In her research, she found no support for a distinction between healthy (biblical) and toxic (binding) shame

(Brown 2007, 62). Shame is a destructive force that is damaging to leaders.

When leaders operate out of shame, they can establish a culture of blame and hiding, creating a considerable impact on the health of the organization.

Although Thompson agrees with Brown that vulnerability is the key to healing shame, he takes it further. He contends that the true healing of shame comes when we take back the relationship with God that was destroyed in the garden, “come out of hiding and be willing to know ourselves and to be known and fully vulnerable to God” (Thompson 2015,108). Wardle agrees and adds,

We must allow the Holy Spirit to move into the places of our brokenness and desolation. There the Holy Spirit will ask us to join him in cleansing the garbage of wounds lies, and false beliefs that have driven our dysfunctional strategies of self-improvement. (Wardle 2017b, 47)

Thompson declares that shame was brought into the world by a serpent in the garden, the only way out is to strengthen the relationship with the Father to again know with clarity whom we were made to be (Thompson 2015, 100). God companions with us into our innermost being to begin to heal our shame.

Brown disagrees with Thompson and Wardle that identity, repentance, and relationship with God are vital to healing shame. She argues that vulnerability and empathy are the way out. “If we’re going to find our way back to each other, vulnerability is going to be that path” (Brown 2010, TedTalk).

However, Brown does not take the healing of shame far enough, based on the differences in the belief that there is a legitimate form of shame. This valid form requires repentance, forgiveness, and involves the healing of one’s identity and

84 relationship with their creator. Wardle asserts that “we move into the security of identity integrity by first passing through the darkness of our own wounds, loss, and our false beliefs” (Wardle 2017b, 50). In other words, the path to healing our shame is through our wounds, our grief, and understanding the false self that we portray as the image of a secure identity. It does require vulnerability, as noted by Brown, but it is so much more. It is about pulling back the covers and looking at what prevents us from becoming authentic. That is what we will explore next by probing the question, what is the false self that emerges from our shame, and how does it inform our leadership?

The False Self

There is a small ”I” that has to die so the true “I” can be born. What can’t happen, if we live entirely within the small “I” is, quite simply love. Love is almost not possible there. The small “I” only knows itself by comparison, by image, by how we look. As long as we are comparing and differentiating from the other, we can’t love the other. We judge it. As soon as we are in a judging mode (higher/lower, superior/inferior), we can’t love. The small “I” does not permit a realm of freedom where love flourishes. What flourishes is control, comparison, and competition – which is blind to love. (Rohr 2003, 63)

Rohr defines the false self as the small “I”, Palmer asserts that the false self is the divided life. Palmer says,

The divided life is a wounded life, and the soul keeps calling us to heal the wound. Ignore that call, and we find ourselves trying to numb our pain with an anesthetic of choice, substance abuse, overwork, consumerism, or mindless media noise. (Palmer 2004, 20)

In both cases, they show us that competition, control, and numbing pain are the norms of the false self.

McIntosh and Rima expose the unintended dark side of Christian leadership. They describe dysfunctions or inner urges and compulsions that are

85 often overlooked until there is an event in the leader’s life that causes an emotional explosion (McIntosh and Rima 2007, 22). They reveal the shadow side of leadership with its insecurities, feelings of inferiority, and the need for approval

(McIntosh and Rima 2007, 22). Mulholland expands on McIntosh and Rima’s dysfunctions as he establishes the narrative of the false self. He characterizes the false self as a master manipulator that promotes its agenda of security and prestige. He notes that when we lose our true identity of purpose in God, our false self generates its own purpose (Mulholland 2006, 37). This false self is focused on one’s agenda rather than being found in God. “The best of our behaviors become stained with the need for approval” (Mulholland 2006, 39).

Nouwen concurs with Mulholland but takes it beyond approval by incorporating anger. “Not an open, blatant, roaring anger, but an anger hidden behind the smooth word, the smiling face, and the polite handshake. It is a frozen anger, which settles into a biting resentment and slowly paralyzes a generous heart”

(Nouwen 1981a, 14). Leaders construct their false selves to be accepted, perfect, or simply good enough. Nouwen denotes it is to hide their shame and anger while Mulholland and McIntosh and Rima assert it is to portray a sense of value to others.

The scholars agree that the false self is inherent to the nature of the flesh.

Every leader has constructed an internal narrative that provides an anchor to the ego. Unfortunately, this anchor is tied to quick-sand and does not provide the moors needed for spiritual growth and clarity into ones’ true-identity. So how do

86 leaders who are spiritually minded but covered in this false self find their way to the true self?

Spiritual Formation

The typical Christian leader in the 21st century is covered in noise.

Nouwen asserts that this background noise in our society creates a distraction

(Nouwen 1981a, 18). Spiritual leaders must contend with a vast array of interruptions from a workaholic culture to social media. These provide fertile ground for the false self to hide and thrive. Foster agrees with Nouwen and emphasizes, “If we are constantly being swept off our feet with frantic activity, we will be unable to be attentive at the moment of inward silence” (Foster 2018, 27).

The challenge is to find the quiet space to listen, to ask the question, how do I find freedom from this death and destruction?

Spiritual formation answers that question. It is about God deeply connecting through his Spirit with us in our humanness. Laird tells us that this is not a technique, but a surrender of deeply embedded resistances that allows the sacred to reveal itself gradually. He indicates that out of this, letting go emerges the true self (Laird 2006, 8). The journey of learning how to be with Father, Son, and Holy Spirit in his love to form our identity. Rohr claims that “we do not find our own center, it finds us” (Rohr 2003, 19). Rohr argues that our spiritual formation journey,

Leads us to the core reality, where we meet both our truest self and our truest God. We do not really know what it means to be human unless we know God. And, in turn, we do not really know God except through our own broken and rejoicing humanity. (Rohr 2003, 19)

This path draws one close to God, and in that nearness, challenges the desires of the false self. Then, in that closeness, one can find their true self that is already immersed in God.

Death to the False Self

Mulholland enlightens us that spiritual formation is a two-pronged approach. Addressing the vices that distract and inhibit us (death to the old self), while putting on the new nature of Christ that brings life (Mulholland 2006, 110).

Therefore, transformation is a journey to crucify the flesh of the false self and to put on the holiness of the true self. Foster agrees with Mulholland and takes this two-pronged approach further. He discusses two distinct movements that mark spiritual disciplines, via negativa and via positiva. The via negativa disciplines are fasting, solitude, simplicity, confession, and submission. According to Foster, these disciplines teach us to deny self and let go of attachments (Foster 2018, xvii). He contrasts this with the via positiva disciplines, those that teach life- giving ways of growth and affirmation such as study, service, worship, and celebration. Foster reveals, “Together these two movements are aimed at freeing us from the soul-crushing patterns of death and creating joy-filled patterns of life” (Foster 2018, xvii). The first step is to surrender, and the second step is to put on holiness. These disciplines are designed to crucify the flesh as Paul talks about in Galatians (Gal. 5:24) and to help us to abandon the false self and to begin the journey of discovery of a deeper relationship with God.

Nouwen agrees and proposes that at the center of all is love. He indicates that “love comes through intimacy of the disciplines, brings reconciliation and

88 hope. Our deep desire to be relevant as evidenced by the false self, will gradually disappear and our entire focus would be love of God and of others”

(Nouwen 1989, 41). St. John of the Cross affirms that,

It seems to the soul that the entire universe is a sea of love in which it is engulfed, for, conscious of the living point or center of love within itself, it is unable to catch sight of the boundaries of this love. When life is lived from “the center,” as John of the Cross terms it, all of life seems shot through with God. (Laird 2006, 17)

The spiritual formation journey of healing prepares people to lead out of love for

God and others. As leaders seek to become established in their spiritual formation practices, what specific disciplines are essential to help them to attend to their spiritual development?

Spiritual Disciplines

Spiritual disciplines open the path for God’s deep formative work. The very center of being is found in God as one takes the time to cultivate his presence. Mulholland contends that “The placing of our self in radical separation from God, others, and creation – which is the essence of the false self – becomes a pervasive reality that poisons our life with God, with our self, with others in the world” (Mulholland 2006, 30). In the quiet, character is shifted, and the voice of the one who loves comes alive. Foster argues that the disciplines have the power to shift people in ways that produce the fruit of the Spirit. Love is the ultimate form of healing for the false self.

Divine love has slipped into our inner spirit and taken over our habit patterns. In the unguarded moments in our lives, there is a spontaneous flow of love, joy, peace, patience, kindness, goodness, and self-control (Galatians 5:22,23). There is no longer the tiring need to hide our inner selves from others. (Foster 2018, 8)

Foster asserts that the fruit of the Spirit is born in a place of solitude and quiet. Mulholland and Foster agree that away from the noise and the crowd, leaders are formed.

Coincidentally, science has verified what the scholars claim as truth.

Thompson tells us from the perspective of neuroscience that Daniel Siegal has discovered that there is a formation that happens in a person’s brain when they utilize mindful spirituality. Slowed down spirituality forms new neural connections and creates new neural pathways (Thompson 2010, 7). The plasticity of the brain means “we can all rewire our brain: any new memory . . . with a new physical connection in the brain (Ghadiri, Habermacher, and Peters 2011, 30).

Davies confirms what the desert fathers have long known that spiritual disciplines have a transforming effect. He argues, “we know and recognize by being ourselves participatively (in spiritual disciplines) we are transformed through the deepening extension of the triune Creator’s own world-transforming, life-giving power” (Davies 2014, 162). Siegal’s work biologically explains how we see people who have invested considerable time in the disciplines begin to shift long- standing habit patterns by removing the old self and putting on the new self.

Now, we will start to look at some specific disciplines that take us on this transformational journey.

Solitude and Silence

Henri Nouwen tells the story of Abba Anthony and his fellow monks. Abba

Anthony concluded that integration with wealth and distractions of the world would prove to be a danger to the spiritual life of the monks. As a result, they

90 took refuge in the desert, the desert of solitude (Nouwen 1981a, 14). There

Anthony had to face his enemies of anger and greed. There are unnamed enemies we all face, given the pace of life and need to perform. Rohr agrees and says that “in our culture, we suffer a glut of words, a glut of experiences, and a glut of information. . . We desperately need some disciplines to help us know how to see, what is worth seeing, and what we don’t need to see” (Rohr 2003).

Nouwen asserts that without solitude, we continue to face the trappings of the false self that are defined by three categories that mirrored the three temptations of Jesus in the desert. 1) To be relevant, 2) to be spectacular, and 3) to be powerful (Nouwen 1981a, 14). These temptations are familiar to leaders.

Leaders need to remain relevant in the culture and their context of leadership, to have others look at them as special and unique, and by the love of power.

Barton aligns with Nouwen and Rohr and maintains that “leadership cannot be a force for good if one has not been refined by the rigors of true solitude and faced their demons in the quiet” (Barton 2008, 43). What is true solitude? Nouwen says it is the place where we get rid of our scaffolding, no phone, no friends to talk with, no music to entertain, or books to distract. “Just me

– naked, vulnerable, weak, sinful, deprived, broken – nothing” (Nouwen 1981a,

17). Nouwen argues “that it is in the desert when we are alone with our nothingness; we are forced to surrender unconditionally to our Lord Jesus Christ”

(Nouwen 1981a, 19). Barton submits that leaders need to be aware of their dark side and take their whole self into God’s presence for him to do his good work in

91 solitude (Barton 2008, 43). It is the place of solitude, without cell phones, IPads,

Facebook, and e-mail, that the transformation begins.

Nouwen adds, “Solitude is thus the place of purification and transformation, the place of great struggle and the great encounter. Solitude is not simply a means to an end. Solitude is its own end” (Nouwen 1981a, 22).

Getting rid of the attachments of the world and becoming truly alone with God allows the space for leaders to begin to find this place of great encounter and great struggle to bring all their shame and wounds. Calhoun concludes that solitude is a formative place, a place that brings us face to face with our hidden motives. As the world of applause and recognition disappears, we must face our inner motivations. In this place, “alone and empty, God will reveal our true self”

(Calhoun 2005, 112). Solitude is the quiet place that leaders need to go to begin their transformation.

Foster agrees with Calhoun, Nouwen, and Barton, but he declares that silence and solitude are inseparable. Foster states, “without silence, there is no solitude” (Foster 2018, 102). He says that there is a connection between inner solitude and inner silence. Foster contends, “It is in solitude that we come to experience the “silence of God” and to receive the inner silence that is the craving of our hearts” (Foster 2018, 102). However, Nouwen maintains that they are separate, that silence completes and intensifies solitude and is the way to make solitude a reality (Nouwen 1981a, 27). Calhoun aligns with Nouwen that silence and solitude are separate disciplines. She defines solitude as a

“container discipline” or one that is required for other disciplines to be effective

(Calhoun 2005, 111). In solitude and silence, our hearts become open and receptive to the transforming work of the Holy Spirit.

Nouwen and Laird go further to illuminate how they view the heart transformation from the two disciplines. Nouwen offers the outcome of solitude is compassion. He contends that “solitude molds self-righteous people into gentle, caring, forgiving people who are deeply aware of their own sinfulness” (Nouwen

1981a, 27). Laird posits, “When interior silence is discovered, compassion flows.

If we deepen our inner silence, our compassion for others is deepened” (Laird

2006, 115). Nouwen asserts, “this happens when we pull away and remove all the props for our self-image, the recognition from others, the acknowledgment of our work” (Nouwen 1981a, 27). Nouwen argues that solitude is the transformation that leaders need to move from self-righteous leaders to become humble, gentle, and compassionate. “It is in this place of being totally alone that we come face to face with God” (Nouwen 1981a, 27). Nouwen and Laird concur that clearing inner space for solitude and silence develops deep compassion.

Nouwen and Calhoun agree that silence is separate from solitude.

Nouwen claims that silence is about three things, 1) to control our tongue, 2) to guard the inward fire of the Holy within so that, 3) when we do speak, the words come out of presence and fullness, not out of emptiness. He sees them as distinct and considers the outcome of silence to be love (Nouwen 1981a, 27).

Calhoun approves of Nouwen. She indicates that “silence is about listening to

God without the interruption of noise to free oneself from the addiction and distraction of sound and to learn to be present to God in a place beyond words”

(Calhoun 2005, 107). This quiet place with the Holy is required for the inner transformation that is crucial for leaders to become one with his presence.

Laird argues that there is freedom as one comes to know the sacred within born of silence and solitude. This place of holy knowing produces freedom. “Journeying with the pained and ego-driven false self to this inner place produces the reward of freedom” (Laird 2006, 98). Silence and solitude are foundational disciplines for defeating the false self and bringing freedom

(Laird 2006, 98). Foster agrees with Laird and contends the path can be rigorous, such as an extended silent retreat, or as subtle as thirty minutes a day built into a quiet place in one’s home to experience the Holy (Foster 2018, 108).

In this place of quiet, the mystery of the eternal begins to form leaders as they are consistent in opening space for God through spiritual disciplines.

Prayer

Prayer is a spiritual discipline with many dimensions. For this text, we will focus on prayer of the inner life, such as meditation, contemplative prayer, listening prayer, and inward light. “Christian meditation is very simply the ability to hear God’s voice and obey his word” (Foster 2018, 17). It is our hunger to know God that draws us to seek this interior form of prayer.

Kelly paints the picture of inward prayer as the “Inward Light” where we are perpetually bowed in worship while also being busy in the affairs of everyday life (Kelly 1992, 10). He challenges us with the focus of maintaining prayer on two levels, the spiritual and the physical, to align with God’s perspective.

Between the two levels is a fruitful interplay, but ever the accent must be upon the deeper level, where the soul ever dwells in the presence of the

Holy One. For the religious man is forever bringing all affairs of the first level down into the Light, holding them there in the Presence, re-seeing them and the whole of the world of men and things in a new and overturning way, and responding to them in spontaneous, incisive, and simple ways of love and faith. Facts remain facts, when brought into the Presence in the deeper level, but their value, their significance, is wholly realigned. (Kelly 1992, 10)

Foster claims this practice is called meditation. He contends that “what happens in meditation is that we create emotional and spiritual space which allows Christ to construct an inner sanctuary in the heart” (Foster 2018, 20). He also argues that the purpose of this meditative life is to become friends with Jesus and to become comfortable in his presence. Kelly identifies this as a life of prayer without ceasing. These various forms of inward prayer are fertile for leaders to experience the holy amid their daily routine.

Foster goes further than Kelly and insists that meditating on scripture provides a sound reference point and keeps one grounded. He alleges that

“meditation of Scripture centers on internalizing and personalizing the passage.

The written Word becomes a living word addressed to you” (Foster 2018, 29).

Barton agrees with Foster and introduces the term Lectio Divina (sacred reading). She reveals this is a form of prayer that opens a transforming encounter within the text of the Bible (Barton 2011, 35). Barton adds,

When we engage the Scriptures for spiritual transformation, we engage not only our mind but also our heart, our emotions, our body, our curiosity, our imagination, and our will. We open ourselves to a deeper level of understanding and insight that grows out of and leads us deeper into our personal relationship with the One behind the text. It is the context of relational intimacy that real life change takes place. (Barton 2011, 35)

Foster concurs with Barton and promotes the example of Ignatius of Loyola to engage all our senses into the task of experiencing scripture, sight, sound, smell.

Foster suggests, “take a single event, or a parable, or a few verses, or even a single word and allow it to take root in you” (Foster 2018, 29). He contends this use of the imagination allows us to experience scripture and the God who wrote it. These encounters create a holy connectedness by engaging the whole person in this deeper contemplative life.

Rohr and Foster enlighten us about the contemplative life. Foster maintains that it is not complicated and does not require going up to a holy mountain for forty days. He argues that it is as simple as setting aside time throughout the day (Foster 2018, 31). Rohr claims that for life to be truly integrated, there is a return to the sacred. Transformation takes place in the sacred space where there is suffering and letting go, but if we do not die, we cannot enter in. “Darkness and light coexist, paradox is revealed, and we are finally at home. This is true knowing. Here death is part of life, and failure is part of victory. Opposites collide and unite, and everything belongs” (Rohr 2003 159).

Foster encourages the use of a sacred space, a chair, a porch, or nature that will help one connect to this inner sanctuary. Here we see the integration of silence into prayer (Foster 2018, 31). Leaders can use this sacred space to meditate and explore their relationship with the Holy. To begin to ask themselves questions in the quiet space.

Examen

Calhoun asserts that “examen is a practice for discerning the voice and activity of God within the flow of the day. It is a vehicle that creates a deeper awareness of God-given desires in one’s life” (Calhoun 2005, 52). Barton

96 argues, “One of the deepest longings of the human heart is to be known and loved unconditionally” (Barton 2008, 59). She contends that examen is the place where we can “ask God to show us evidence of his presence and ourselves in the light of his presence” (Barton 2008, 59). Calhoun goes further to explain that

“the questions of examen open our attention to how God’s internal movement is present in our external comings and goings” (Calhoun 2005, 52). Manney maintains that freedom from the false self is an outcome of this exercise. He states the following.

The point of it all is to grow in freedom. Sin hobbles our relationship with God, not because it is a black mark in the book kept by the Divine Scorekeeper, but because the lies, illusions, and self-serving excuses that cloud our minds make us less able to give and receive love. Looking at our sins and faults allows us to take responsibility for them. We can possess them: they no longer possess us. We become more and more able to give our whole selves to God and to become the people God created us to be. (Manney 2011, 15)

The scholars agree that examen prompts one to uncover the hidden places of the heart.

The use of examen, prayer, silence, and solitude clear out the busy inner space of cultural demands. Laird asserts that when one first starts with this form of quiet prayer that people are faced with an onslaught of chaos. He goes on to say that after continued practice, “we pass through doorways into our own awareness, our own inner depths where we meet in this luminous darkness the gracious God who is already shining out of our own eyes closer to me than I am to myself” (Laird 2006, 69). It is the quiet center of the inner being. Kelly aligns with Laird,

We need times of silent waiting, alone when the busy intellect is not leaping from problem to problem. . . If we learn the secret of carrying a living silence in the center of our being, we can listen on the run. The listening silence can become intertwined with all our inward prayers (Kelly 1992, 47).

Kelly and Laird agree that this inner silence centers our being and weaves in the profound quiet to reveal a sense of true self.

Identity of the True Self

Rohr argues the true self is the “Principle of Likeness.” He declares it is accepting the divine image within. It is not about being worthy because none of us are deserving, but instead, it is about stopping judgment from our heart and learning to love others unconditionally (Rohr 2009, 159). From the center of our being, we begin to reflect the nature of God, that is our true identity. Nouwen argues this identity is a person living as the true self (Nouwen 1989, 43). He reveals that the true self is known by bringing healing, reconciliation, hope, and life by demonstrating love for others. As the true self emerges, simultaneously, one slays the desires of the false self, with its needs for relevance and success

(Nouwen 1989, 43). A person living in the identity of true self knows that they are loved, that they are safe, understood, significant, and that they belong both to the kingdom of God and the kingdom of man. They know their place. They are confident without being arrogant. They can love unconditionally without being self-protective or judgmental. They can be highly accomplished at much or little, and not need to pretend that they are more than, less than, or something they are not. They are generous, kind, and gentle. They speak the truth in love and are not afraid of conflict, the definition of a holistic formational leader.

Foster, Rohr, Manney, Laird, Calhoun, and Nouwen introduced us to spiritual disciplines. Foster argues that “the connection between inner solitude and inner silence: they are inseparable” (Foster 2018, 98). Calhoun contends,

“Silence offers a way of paying attention to the Spirit of God and what he brings to the surface of our souls” (Calhoun 2005, 108). Mulholland attests that intimacy is developed through going on the deeper journey of spiritual formation.

Mulholland states it as follows.

Loving union with God in Christ is the culmination of a journey which we are offered in the cruciform love of God that penetrates the darkness of our false self; a journey that begins with our response of loving abandonment to that cruciform love. Our loving response is a movement from the very center of our being. (Mulholland 2006, 83)

This voyage heals the false self. It provides a true way out of despair and opens possibilities to live life as a leader, transformed, and whole.

Chapter Summary

This literature review asserts, for leaders to be fully effective formational leaders, they must demonstrate three things, 1) leadership that consists of servant leadership, emotional intelligence, and the soul of the leader, 2) emotional healing that addresses emotional wounds and the false self, and 3) spiritual formation with the process of spiritual disciplines, bringing forward the true self.

Experts on the topic of servant leadership claim that leaders who serve first align with Jesus’ model of leadership. Blanchard emphasizes that “for followers of Jesus, servant leadership isn’t an option, but a mandate” (Blanchard and Hodges 2005, 12). Characteristics such as listening, empathy, and healing

99 are core to the heart of a servant leader. “Leadership should call us to serve a higher purpose, something beyond ourselves” (Spears and Lawrence 2004, 134-

145). McClosky and Louwsma assert that virtues such as wisdom, faith, hope, and even love are predictable of transformational leaders (McCloskey and

Louwsma 2014, 63). The connection of emotional intelligence to leadership was studied.

Goleman contends that emotional intelligence is foundational for a leader,

“they all have a high degree of what has come to be known as emotional intelligence” (Goleman 1998, 3). Covey and Boyatzis agree that emotional intelligence is primary for strong leadership and that qualities such as listening and empathy are required to be emotionally intelligent leaders.

Barton and Ford elucidate the soul of the leader and the integration of our spiritual life into leadership. Barton explains that integrating the soul into leadership contains “at the heart of spiritual leadership is the capacity to notice the activity of God so you can join him in it” (Barton 2008, 68). Fry declares,

“spiritual beliefs, such as faith, hope, and love, lead to servant leadership behaviors and a sense of calling to serve a higher purpose” (Freeman 2011,

129). Spears and Lawrence agree and delve into how altruistic love helps organizations function effectively (Spears and Lawrence 2004, 140). These call love into a corporate expression.

Willard informs us that even with all of this, at times, there is still something missing from effective spiritual leadership. Wardle and Seamonds share personal stories about how wounds that impact us as children can affect

100 us in adulthood. Wardle discloses, “I entered a season of emotional breakdown that was deep, dark, frightening, and the most painful experience of my life”

(Wardle 2005, 11). Barton takes this further to explain the toxic nature of unhealed wounds on leaders. She explains the challenge of leadership, which usually flows from what is going on in one’s soul, becomes disconnected when leaders operate out of wounding (Barton 2008, 22). This wounded leadership produces shame. Thompson and Wilson discuss shame as an output of unhealed wounds, and Brown tells us how shame influences the ability to function effectively in leadership (Brown 2018, 76; Thompson 2015, 24; Wilson

2002, 24-28). Inside this shame lives the false self.

Nouwen emphasizes the false self displays the trappings of pretense, pride, perfectionism, fear, and anger. The false self is pervasive and insidious, yet he begins to lend hope to a way out of the false self and into the true self through spiritual formation.

Leaders are shaped as their authentic selves by the healing power of spirit forming disciplines. To address the challenges of Christian leaders we will focus on the spiritual disciplines that slow them down from the fast pace that they are required to maintain and focus on the inner life. (Nouwen 1981a, 16) Spiritual disciplines were investigated that focus on healing the false self. With the scholars Nouwen, Barton, Mulholland, Laird, Foster, and Calhoun, we explored the spiritual disciplines of solitude, silence, prayer, and examen.

Nouwen, Manney, and Calhoun led us to understand that solitude and silence provide the escape from the attachments of everyday life, as we sit with God to reform our false self into our true self (Calhoun 2005, 112). Nouwen contends,

101

“that a man of prayer is a leader precisely because of God’s work within”

(Nouwen 1972, 47). Manney reviews examen and the process of self-reflection that aids the disciplines of silence and solitude (Manney 2011, 15). Calhoun argues that silence and solitude provide a container to experience inner prayer.

She highlights inward prayer as a “posture of openness toward God that awakens us to his Spirit and presence” (Calhoun 2005, 211). These forms of prayer expand our inner formation and union with God. They include meditation, silence, solitude, Lectio Divina, among others.

Finally, we see that the journey of spiritual formation is designed to heal the false self and create a firm identity in Christ. Wardle asserts, “we need to discover the wonder of who we are in Christ and stand there, and only there, on the firm foundation that is ours as children of God” (Wardle 2017b, 33).

Mulholland and Rohr discuss the discovery of the true self. Mulholland closes it in prayer well.

Gracious and loving God, whose cruciform love penetrates into the depths of my being, whose resurrection power awaits to raise me out of my deadness into loving union with you and transformed living in the world, help me as I consider the disciplines of abandonment of the false self to hear deep within the voice of cruciform love calling me to come and die, and in that dying to find transformed life. I ask this in the name of the one who died and rose again, Jesus my Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever, Amen. (Mulholland 2006, 99)

Many elements help leaders who are impacted by the stain of the world transform to become effective, holy, and other-centered leaders. As they sojourn with Jesus on this path, they begin to manifest Christlikeness.

102

In Chapter Four, the design and method used in this impact project with the pastoral team at Vineyard of Delaware County will be discussed. Thus, providing a roadmap for others to recreate this project based on the design and methods employed.

103

CHAPTER FOUR

DESIGN, PROCEDURE, AND ASSESSMENT

The purpose of this project was to impact participants’ leadership formation as a senior pastoral team at Vineyard Church Delaware County

(VCDC) in Sunbury, Ohio, through the practice of a formational small group experience. This was an impact project that began with a full-day retreat followed by four half-day retreats. A pre-assessment survey was conducted at the beginning of the retreat. A post-assessment survey was administered after the last workshop.

Pastors and leaders can be so overwhelmed in creating environments for others to meet God that they can feel that they have lost Jesus and need something to help them feel connected to God again (Scazzero 2015, 31-32).

According to a recent survey from the Virginia Theological Seminary, 30% to

40% of religious leaders eventually drop out of the ministry. Many of those leaders quitting after just five years (Gortner 2014, 2). These statistics cause grave concern for those in pastoral ministry.

Pastors are not immune to the challenges of emotional wounding and may dwell in the false self that emerges because of emotional hurt. To compensate, some pastors can focus disproportionately on their flock, often at the expense of their own families and self-care. Others may experience moral or ethical failure as a result of living out of this false self.

Spiritual deficits typically reveal themselves in too much activity. Unhealthy leaders engage in more activities than their combined spiritual, physical, and emotional reserves can sustain. They give out for God more than they receive from him. They serve others in order to share the joy of

104

Christ, but that joy remains elusive to themselves. The demands and pressures of leadership make it nearly impossible for them to establish a consistent and sustainable rhythm of life. In their more honest moments, they admit that their cup with God is empty or, at best, half full, hardly overflowing with the divine joy and love they proclaim to others. (Scazarro 2015, 26)

Focused attention on spiritual formation is critical for true servant leadership.

This project intended to impact the formation of the pastoral team, including aspects of the pastors’ spiritual, emotional, and leadership development.

The project goals were:

1. To impact the participants’ knowledge of their leadership foundation through leadership formation practices.

2. To impact the participants’ awareness of their identity through the use of self-assessments.

3. To impact the participants’ awareness of spiritually formed team dynamics.

4. To impact the participants’ spiritual formation through spiritual disciplines.

5. To impact the participants’ awareness of healthy self-care practices.

The project included a pre and post-assessment consisting of 20 questions with four questions aligned to each of the five project goals. The quantitative questions were identical on the pre and post-assessments. The post- assessment included an additional five qualitative questions that were associated, one to each project goal. The design of the workshops aligned with the goals.

105

Context

The project comprised a pastoral team of eight participants at VCDC, in

Sunbury, Ohio. The eight individuals consisted of two traditional pastors (the senior and associate pastor) and the remaining ministry staff, who also held pastoral titles. This endeavor was focused on impacting the participants’ leadership formation as a senior pastoral team. This group provided the ministry leadership for a church of approximately 1200 people.

VCDC was a church plant from Vineyard Columbus in 2005. The pastor and his wife, who planted the church, retired in 2018. The current senior pastor took over the role during the project. The staff who participated were a mixture of seasoned members and recent additions brought on by the current senior pastor.

The church multiplied in the beginning as there were nearly five hundred people that came from Vineyard Columbus in 2005 to the church plant. Since 2015 the growth had leveled off to twelve hundred people, and they had maintained that level of membership. The goal of the current senior pastor and his team in the leadership transition was not growth, but to sustain and stabilize the congregation through the change.

The intended focus of the project was to bring growth to the participants through the use of spiritual formation along with traditional leadership development practices. Vineyard Columbus, the parent church of VCDC, encountered a few moral failures several years ago. During that time, I worked with several of the staff members at Vineyard Columbus, who experienced these breakdowns. As a result, I saw that a holistic approach to leadership was

106 necessary because of the impact of these collapses. My desire for this project was to integrate leadership development, inner healing, and spiritual formation to ensure the staff at VCDC did not fall prey to a similar event.

The reason for selecting this group was based on a requirement for the church to integrate the existing staff with new members for a seamless transition.

I was personally aware of the challenges the church was experiencing in blending the team. The participants in the project were spiritually open, emotionally self-aware, and highly engaged.

The program began with a retreat followed by four monthly sessions. The focus was primarily formational, not educational. One benefit of doing this project during the time of the staff transition was aiding the participants’ understanding of their strengths while learning about the gifts of the other team members. The desire was to help them develop a leadership culture that built on personal strengths and gifts. One anticipated outcome was to deepen the connections on the pastoral staff and to create a healthier team environment. As a result, all events were held in homes of staff to develop a sense of comradery.

The pre and post-assessment were completed in written format in person at the beginning and end of the retreats.

Participants

The entire pastoral staff of ten people at VCDC participated in this project.

The establishment of the new senior leadership staff aligned with the timing of this project. There was a substantial benefit for the team to participate in this project to enhance self-awareness and engage in proactive team-building

107 processes as they launched their new structure. The senior pastor spoke to each team member, and they all chose to take part in the project voluntarily. Due to other commitments, two participants missed one of the sessions. As a result, the conclusions include only data for the eight participants that completed the entire program. The attendance otherwise was consistent.

The new senior pastor had been at the church for approximately ten years in other capacities. He had been preparing to move into the senior pastor role for the past three years. He built his team in advance of the transition. There were three preaching pastors, the senior pastor, and two associates. Five pastors were focused on the church community to include the youth, children’s ministry, men’s ministry, women’s ministry, and family ministry. There was one administrative pastor whose primary focus is on the administration of the church.

Finally, there was a pastoral coordinator that focuses on the emotional well-being of the congregation through lay counseling. The pastoral coordinator was my contact throughout the project for logistical purposes.

Demographic data were gathered for the participants based on their gender, age, and years in ministry and leadership roles. The leadership team consisted of five females and five males. The data excludes the two individuals who did not participate in all sessions. The data set includes eight people. The age range contained two participants in the 33 – 39 age range, three who were

40 – 49, and three in the category 50 – 59.

Regarding leadership experience, one had served less than three years as a leader, five participants had three to five years in leadership, one had six to

108 ten years, and one indicated over fifteen years leading. In ministry experience, the survey showed that three individuals had over fifteen years of experience working in the ministry with three between five and ten years and only one less than three years. The results indicated that overall, the staff had more ministry experience than roles where they provided leadership for other people. Likely, the difference was a result of the hiring practice of bringing people on staff from a lay capacity and developing them into leadership roles within the church.

Procedure and Assessment

The project consisted of a full day retreat followed by four half-day retreats. Each session included a mixture of teaching on various topics and time for experiential exercises and spiritual disciplines. There was a notebook provided with space for assessments, training materials, spiritual disciplines, and a journal for participants to process the journey. Location was an essential factor for these sessions to ensure that the leaders felt safe. They held the full- day meeting at a retreat center in the country, and the remaining half-day events in the home of a pastor.

The process of leading the retreats integrated the practical and the prayerful. Each session was proceeded by a half-day of prayer and listening to the Holy Spirit before planning the schedule. We gave prayerful consideration to the content, exercises, and spiritual disciplines to ensure alignment with the goal.

Before beginning the first retreat, a written pre-assessment was given to the participants. After the final retreat, there was a written post-assessment.

The content of this assessment will be addressed further in the next section.

109

Each retreat was aligned to a project goal, and the retreat outline correlated to the goal. The agenda was designed after the time of prayer and reviewed with my project adviser, Brenda Buckwell. I created the content for teaching, exercises, and spiritual disciplines for each retreat. I conducted a review of each retreat, with the goals, content, spiritual disciplines, and specific exercises with the senior pastor and the pastoral coordinator one to two weeks before the retreat to ensure objectives were being met. The senior pastor reviewed the revised agenda for approval. I reviewed three of the retreat’s details with my advisor for spiritual formation substance. Following each retreat, an evaluation was conducted with the senior pastor ensuring we addressed the goals of the session. Each session contained teaching content, exercises, and spiritual disciplines aligned with goals.

Retreat One

The initial session was a spiritual retreat that supported the goal to impact the participants’ spiritual formation through spiritual disciplines. Nudges from the

Holy Spirit in prayer for this retreat indicated that the initial day was to provide space for each person to connect with the Lord, tying to the goal of spiritual formation. The importance of this connection was envisaged by a potted plant that had grown root bound because it had no space to grow and needed to be re- potted, becoming the metaphor of the day.

Quiet moments of worship were woven throughout the daily schedule to encourage awareness of the need for refreshment and space. Various disciplines of silence, solitude, and meditation on scripture were incorporated. This time

110 focused on the individual’s relationship with the persons of the Trinity, Father,

Son, and Holy Spirit. The purpose was to open communion with the persons of the Trinity and to address emotional wounds, particularly father wounds. They were laying a foundation for the Holy Spirit’s work of healing that took place in the retreat and beyond.

We coupled the spiritual formation work with discussions and exercises on the integrated nature of leadership, including the spiritual and emotional aspects of a leader. Awareness of the need to relax and get in touch with the presence of the Holy Spirit, being reflective, and how that impacts leadership was highlighted.

We examined neurobiology and how spiritual formation affects our neural pathways. We conducted a group exercise that focused on the interconnectedness of spiritual formation and neural pathways. The material connected the biological and spiritual framework showing the scientific evidence of consistent spiritual disciplines in providing physical change the brain over time.

The exercises and spiritual practices and content aligned with the goal.

Retreat Two

In the second session, a half-day workshop focused on the goal to impact the participants’ awareness of their identity through the use of self-assessments.

In advance of the session, each person took four assessments. The DISC,

StrengthsFinders, Spiritual Gift assessment, and the Enneagram were administered. These assessments were selected for their approach to enhancing self-awareness.

111

The spiritual discipline for session two was a meditation on the loving gaze of God. This session focused on self-awareness and identity. Accordingly, the spiritual discipline was a reflection on how God sees us in the core of our identity.

A group debrief was done on each assessment during the session. Each tool brought a different focus, and learning occurred from self-awareness, group discussion, and personal examples. This was achieved through guided group discussion, highlighting the different types with personal examples from the group. Participants learned about the combination of their strengths and how those strengths contribute to the team. The DISC assessment brought clarity about style differences in communication, pace, relationship vs. task orientation, detail vs. the big picture, the causes of conflict, etc. They gleaned insight into spiritual gifting and how those gifts influence their congregational leadership.

Additionally, learning about their Enneagram type and the most impactful spiritual disciplines for their growth.

Retreat Three

Workshop three focused on the third project goal. To impact the participants’ awareness of spiritually formed team dynamics.

The focus of this session was on group spiritual disciplines and group and individual dynamics within the team. The spiritual discipline was group Lectio

Divina meditating on Romans 12:1-2, where they as a group interacted together with the scripture. We conducted a listening exercise that paired people in two’s who had different styles or who have had personal struggles. They had to listen to each other for ten minutes each without interruption, followed by a group

112 debrief about what they learned from the process. Finally, we explored the culture and history on a fifteen-year timeline, reviewing the highlights and low points of the church with a group discussion of the impacts. The learning and takeaways from the process were discussed and captured for future sessions.

Retreat Four

Workshop four was designed around the goal to impact the participants’ knowledge of their leadership foundation through leadership formation practices.

An assignment for this workshop was to create a personal leadership plan. The task consisted of personal vision, life calling, values, and life goals taken from the work of Samuel Rima. Each person took five minutes and shared their two-page personal leadership plan at the beginning of the session.

The spiritual discipline for this session was a group discernment around the vision for the church. This discernment process was input to a discussion on the vision for the church and each ministry. We revisited the fifteen-year timeline, and the senior pastor discussed his overall vision for the church, followed by each pastoral leader laying out the vision for their specific ministry.

Retreat Five

Workshop five focused on the final goal to impact the participants’ awareness of healthy self-care practices.

This session was conducted the week after the retirement of the former senior pastor. The timing was right as the team was experiencing exhaustion.

This session was a mix of worship, the spiritual discipline of silence intended to bring inner quiet and teaching on self-care and compassion fatigue. The

113 teaching tied to specific spiritual disciplines as antidotes for compassion fatigue and to encourage self-care. It culminated in a take-home assignment to create a rule of life by each person. The objective was to incorporate the learning from the entire program and to align spiritual disciplines that integrate into a rhythm of life and work.

Assessment

The assessment instrument created for this project contained demographic data, qualitative and quantitative questions. The tool provided a seven-point Likert scale questionnaire with twenty quantitative questions on the pre and post-assessment, four questions aligned to each project goal. The quantitative questions were Likert scale agreement questions set to measure the participants’ extent of agreement or disagreement from strongly disagree to strongly agree. Five qualitative questions were included on the post-assessment with one open-ended randomized question per project goal. The pre and post- assessment quantitative questionnaire contained the same information, thus measuring the impact of the project. The five additional qualitative questions applied to the post-assessment only to glean specific insights from the program.

The pre-assessment tool was administered in writing at the beginning of the first retreat before work began. The post-assessment tool was conducted in writing after the last in-person workshop. A total of ten participated, with only eight completing the entire program and providing responses for the pre and post-assessment.

114

After the completion of the post-assessment, data was inserted into a spreadsheet by each goal. It was then sorted in descending order to organize the results and gain an understanding of what goals were impacted most and least by the project. From this data, I was able to see that the area of leadership foundation had the main impact. Within individual goals, some responses did not provide much insight, but when compared with specific questions from other goals, the correlations became more apparent.

The experience of the participants in the workshops provided additional anecdotal data for the project. The opportunity to see their level of engagement and participation in each portion provided insight into the process. This observation helped us adjust throughout the study to ensure that the program was meeting the needs of the participants. There were several times where the agenda was modified based on the changing needs of the pastoral team. The flexibility of shifting the schedule helped to create positive learning outcomes and is advisable for anyone attempting to recreate this project. Appendix Two contains a copy of the final pre and post-assessment instrument that was conducted. The results of the survey will be reviewed in Chapter Five.

115

CHAPTER FIVE

REPORTING THE RESULTS

The purpose of this project was to impact participants’ leadership formation as a senior pastoral team at Vineyard Church Delaware County

(VCDC) in Sunbury, Ohio, through the practice of a formational small group experience. The research question was, to what extent does leadership formation impact the senior pastoral team at Vineyard Delaware County in

Sunbury, Ohio, through the practice of a formational small group experience?

Overview

The survey was discussed in Chapter Four. The assessment was designed to measure individual growth based on the project goals for the five- month impact project. Before the initial workshop, the pre-assessment was administered. After the completion of the program, a post-assessment was conducted. The output of the two assessments determined the impact of the program.

The goals are listed by order of prominence. Each table contains the questions in order of prominence based upon the amount of change recorded. A seven-point Likert agreement scale was used.

Goal One: Knowledge of Their Personal Leadership Foundation

The goal that scored the highest was: “To impact the participants’ knowledge of their personal leadership foundation.” Four quantitative and one qualitative questions addressed this goal (See Appendix Two). The pre-test average score for this goal was 2.69 (between slightly and moderately disagree),

116 the post-test average score was 6.09 (between moderately and strongly agree) with an average change of 3.41. The four quantitative questions as follows: I know my life mission as laid out in a personal leadership plan (#16). I know my life vision as laid out in a personal leadership plan (#6). I know my personal leadership goals as laid out in a personal leadership plan (#11). I know my life values as laid out in a personal leadership plan (#1). The qualitative question, what was the most important learning from your personal leadership plan.

Table 1. Goal # 1: Knowledge of their personal leadership foundation

Question Average Average Change Pre-Test Post-Test

16) I know my life mission as laid out in 2.63 6.25 3.63 a personal leadership plan.

6) I know my life vision as laid out in a 2.75 6.25 3.50 personal leadership plan

11) I know my personal leadership goals 2.88 6.25 3.38 as laid out in a personal leadership plan

1) I know my life values as laid out in a 2.50 5.63 3.13 personal leadership plan.

Composite 2.69 6.09 3.41

The pre and post-survey indicated that there was an impact on the knowledge of the individual pastor’s personal leadership foundation. There was consistency in the data, with each participant showing the most growth in this category.

117

The question that scored highest in prominence under this goal was, I know my life mission as laid out in a personal leadership plan (#16). A change of

3.63 and an average post-test score of 6.25 was recorded. Eight participants indicated growth.

The question that scores next in order of prominence was I know my life vision as laid out in a personal leadership plan (#6). This showed a change of

3.5 with a post-test score of 6.25. Eight participants indicated growth. One participant in the qualitative feedback noted a change in the way they perceived creating vision and goals as an opportunity for focus versus failure.

The question that scored next in order of prominence was, I know my personal leadership goals as laid out in a personal leadership plan (#11). A change of 3.38 and a post-test average of 6.25 was reported. Eight participants indicated growth.

The survey question that scored the lowest in prominence was, I know my life values as laid out in a personal leadership plan (#1). A change of 3.13 and an average post-test score of 5.63 was reported. This question showed the least amount of growth with two of the participants indicating only a one-point change from pre-test to post-test.

Goal Five: Awareness of Healthy Self-care Practices

118 neutral and slightly agree), 6.42 post-test (between moderately to strongly agree), with a 1.91 margin of change.

The four quantitative questions in order of prominence are as follows: I am aware of how a rule of life will create life balance (#20). I am aware of what spiritual disciplines impact stress management (#15). I am aware of how the spiritual discipline of Silence impacts healthy self-care (10). I am aware of how the spiritual discipline of Sabbath impacts healthy self-care (#5). The qualitative question aligned to this goal is, how have you adjusted your approach to self- care?

Table 2. Goal # 5: To impact the participants’ awareness of healthy self-care practices. Question Average Average Change Pre-Test Post-Test

20) I am aware of how a rule of life will create life balance 3.25 6.13 2.88

15) I am aware of what spiritual 4.63 6.50 1.88 disciplines impact stress management

5) I am aware of how the spiritual discipline of Silence impacts healthy self- 5.13 6.88 1.75 care

10) I am aware of how the spiritual discipline of Sabbath impacts healthy 5.50 6.63 1.13 self-care

Composite 4.63 6.42 1.91

119

The survey indicated that there was an impact on the awareness of healthy self-care practices among the participants. Eight participants showed growth in the category of self-care.

The question that scored highest in prominence, I am aware of how a rule of life will create life balance (#20). A change of 2.28 was indicated with a post- test average of 6.13 (above moderately agree). Seven participants showed growth for question #20, while one person decreased from slightly agree to neutral in their response.

The survey evaluated awareness of spiritual disciplines that impact stress management in question #15. There was a measurable change at 1.88 for seven participants with a post-test average of 6.50 (between moderately agree and strongly agree). One participant indicated no growth, while seven showed growth of one to three points.

The question of awareness of the discipline of Silence impacts on self- care (#5) also demonstrated growth by the participants. The growth measured

1.75, with a total of 6.88 (strongly agree) post-test average. This was the highest post-test average in this category, with seven out of eight people marking it as strongly agree.

The final question regarding how the spiritual discipline of Sabbath impacts self-care had the lowest margin of change for this category, at 1.13, with a post-test total of 6.63. This category had one person that declined in awareness.

120

Goal Four: Knowledge of Spiritual Formation through Spiritual Disciplines

The survey indicated that there was an impact for the participants on goal four on the knowledge of spiritual formation through spiritual disciplines. Eight participants showed growth on goal four, but with specific questions, two participants showed no growth, one for question (#4) and one for question (#19).

The average score for the four quantitative questions was 4.75 pre-test

(close to slightly agree), 6.25 post-test (between moderately to strongly agree), with a 1.5 margin of change.

The four quantitative questions in order of impact are as follows: I have a

Rule of Life that guides my spiritual formation (#14). I know the discipline of

Silence has deepened my relationship with the Lord (#9). I build time for

Sabbath in my life on a weekly basis (#19). I know contemplative prayer has a positive impact on my spiritual growth (#4). The qualitative question that informed this goal is as follows: What spiritual discipline is most useful for building your relationship with God? How have you seen that evolve?

121

Table 3. Goal #4: To impact the participants’ knowledge of spiritual formation through spiritual disciplines Question Average Average Change Pre-Test Post-Test 14) I have a Rule of Life that guides my 3.13 5.75 2.63 spiritual formation

9) I know the discipline of Silence has 5.50 6.75 1.25 deepened my relationship with the Lord

19) I build time for Sabbath in my life on 4.63 5.88 1.25 a weekly basis

4) I know contemplative prayer has a 5.75 6.63 0.88 positive impact on my spiritual growth.

Composite 4.75 6.25 1.5

The survey evaluated if the participants had a Rule of Life to guide their spiritual formation (#14). This question had the highest growth in the category with a 2.63 margin of growth, starting at 3.13 and ending at 5.75.

The assessment addressed the impact of the discipline of silence and how it has deepened the participants’ relationship with the Lord (#9.) This question showed a growth of 1.25, with a post-test score of 6.75. The score indicated high agreement with six of eight people showing growth. The remaining two scored a

7 (strongly agree) on both pre and post-survey regarding the personal impact of the discipline of silence on spiritual formation.

The survey evaluated the impact of the discipline of Sabbath on the participants’ spiritual formation with the question, I build time for Sabbath in my

122 life on a weekly basis (#19.) The discipline of building weekly time for Sabbath in the lives of the participants grew from 4.63 (neutral to slightly agree) to 5.88

(slightly agree to moderately agree), with a change of 1.25. The survey showed overall growth with three people growing one point in this category, two people showed growth of two points, two people remained the same, and one person grew three points.

Finally, the survey assessed the impact of contemplative prayer on spiritual formation with the question, I know contemplative prayer has a positive impact on my spiritual growth (#4). This question demonstrated the least growth for the category at .88 with a post-assessment score of 6.63 (moderately agree to strongly agree) and a pre-assessment score of 5.75 (slightly agree to moderately agree). Six out of eight participants scored this question a seven, strongly agree, in the post-assessment. The reason for the smaller impact for this question appears to be that the pre-assessment score was higher, close to moderately agree with four out of eight participants scoring seven in the pre-test.

There was one score that had a growth of five points, with a pre-assessment score of one and a post-assessment score of six.

Goal Two: Awareness of Identity through Self-Assessments

The goal that scored fourth in prominence was, “To impact the participants’ awareness of their identity through the use of self-assessments.”

Four questions on the survey addressed this goal. The average pre-test score for this category was 5.19, somewhat higher than slightly agree. The average post-test score was 6.5 between moderately agree and strongly agree, with an

123 average change of 1.32. The four quantitative questions were as follows: I am aware of my personality strengths (#7). I am aware of my spiritual gifts (#12). I am aware of my core longings (#2). I am aware of my identity in God (#17). The correlated qualitative question for this goal was as follows: What have you learned the most about yourself as a formational leader?

Table 4. Goal #2: To impact the participants’ awareness of their identity through the use of self-assessments Question Average Average Change Pre-Test Post-Test

7) I am aware of my personality 5.0 6.50 1.50 strengths.

12) I am aware of my spiritual gifts. 5.25 6.75 1.50

2) I am aware of my core longings. 4.75 6.13 1.38

17) I am aware of my identity in God. 5.75 6.63 .88

Composite 5.19 6.5 1.32

NOTE: All quantitative questions were measured on a Likert Scale:1- Strongly Disagree; 2- Moderately Disagree; 3- Slightly Disagree; 4- Neutral; 5- Slightly Agree; 6- Moderately Agree; 7- Strongly Agree The post-test data indicates that there was growth for eight participants regarding goal two. There was a tie between questions 7 and 12 concerning the highest rate of change, both showing a change of 1.5.

The survey indicated that there was growth in awareness of their personality strengths (#7). There was a pre-test average of 5.0 (slightly agree) and a post-test average of 6.5 (between moderately and strongly agree),

124 resulting in a change of 1.5. Seven participants showed growth; one participant indicated no change.

The survey results for the second question, participants’ awareness of their spiritual gifts (#12), also indicated growth. The pre-test average of 5.25

(between slightly and moderately agree) and the post-test average of 6.75, with six of eight participants reporting they highly agreed on the post-assessment.

The remaining two indicated they moderately agreed. This resulted in an overall change of 1.5.

The survey results indicated a positive impact of awareness of core longings (#2). The pre-test average was 4.75 (between neutral and slightly agree), and the post-test average of 6.13 (between moderately and strongly agree) indicated growth in awareness of core longings of 1.38.

Finally, the survey indicated the least amount of change in the question, I am aware of my identity in God (#17). The pre-test results were 5.75, close to moderately agree, with the post-test results indicating 6.63 (between moderately and strongly agree) indicating an overall change in awareness of their identity in

God of .88. Three people showed no change from the pre to post-survey, while four others reported a one-point increase, the final person had three-point growth.

Goal Three: Awareness of Spiritually Formed Team Dynamics

125 between slightly and moderately agree. The average post-test score was 6.7 close to strongly agree, with an average change in awareness of 1.09. The four quantitative questions were as follows: I am aware of how my strengths aid in spiritually forming the pastoral team (#13). I am aware of how listening to all members of the pastoral team impacts the spiritual formation of the pastoral team

(#8). I am aware that group spiritual formation creates community on the pastoral team (#18). I am aware of how listening to God impacts the spiritual formation of the pastoral team (#3). The correlated qualitative question was as follows: What is the most important strength that you bring to the pastoral team at

VCDC?

Table 5. Goal #3: To impact the participants’ awareness of spiritually formed team dynamics Question Average Average Change Pre-Test Post-Test

13) I am aware of how my strengths aid 4.88 6.50 1.62 in spiritually forming the pastoral team

8) I am aware of how listening to all 5.38 6.88 1.50 members of the pastoral team impact the spiritual formation of the pastoral team

18) I am aware that group spiritual 5.50 6.75 1.25 formation creates community on the pastoral team.

3) I am aware of how listening to God 6.63 6.63 0.00 impacts the spiritual formation of the pastoral team.

Composite 5.6 6.7 1.09

126

The post-test data indicated that there was growth in awareness overall of

Spiritually Formed Team Dynamics. It appears that the spiritual formation exercises contributed to the impact of the overall spiritual formation of the group.

One participant talked about the value of doing spiritual formation in community which helped them grow closer as a team. Question #3 indicated eight participants showed no growth in spiritual awareness and listening to God.

The survey indicated that there was growth in awareness of how their individual strengths aid in spiritually forming the pastoral team (#13). The pre- test average was 5.38 (between slightly and moderately agree), and the post-test average was 6.5 (between moderately and strongly agree), resulting in a change of 1.62 (Table 4). All eight participants showed growth.

The survey showed an impact on the participants for question (#8) I am aware of how listening to all members of the pastoral team impact the spiritual formation of the pastoral team. The pre-test average was 5.38 (between slightly and moderately agree) and a post-test average of 6.88 (close to strongly agree) resulting in a change of 1.50.

The survey results indicated an impact of awareness that group spiritual formation creates community on the pastoral team (#18). The pre-test average was 5.50 (between slightly and moderately agree), and the post-test average of

6.75 close to (strongly agree). This indicated a growth in awareness that group spiritual formation creates community on the pastoral team 1.25.

Finally, the survey assessed the impact of awareness of how listening to

God impacts the spiritual formation of the pastoral team. (#18). This question

127 demonstrated the least growth for any question on the survey with a post- assessment score of 6.63 (moderately agree to strongly agree) and a pre- assessment score of 6.63 (moderately agree to strongly agree). The net change in awareness was 0.0. The individual scores for both pre and post-assessment included six people indicating that they strongly agree that listening to God impacts the spiritual formation of the pastoral team, with two people indicating moderate agreement. This is the highest pre-assessment rating for any question on the survey.

Composite Scores for All Five Goals

Based on the quantitative analysis of the participants' responses to the pre and post-surveys, the data indicates that there was an impact on the pastoral team participants. The average difference between the pre and post- assessments was 1.87 (Table 6). This average score lifts the pre-assessment score from a 4.57 between neutral and slightly agree to a post-assessment average of 6.39 (Table 6), indicating between a moderate and strong level of agreement on the Likert scale.

128

Table 6. Composite Scores For all Goals

Goal Name Average Average Impact No. Pre-Test Post-Test

1 To impact the participants’ 2.69 6.09 3.41 knowledge of their personal leadership foundation

2 To impact the participants’ awareness of their identity 5.19 6.5 1.32 through the use of self- assessments

3 To impact the participants’ awareness of spiritually formed 5.6 6.7 1.09 team dynamics

4 To impact the participants’ knowledge of spiritual formation 4.75 6.25 1.50 through spiritual disciplines

5 To impact the participants’ 4.63 6.42 1.91 awareness of healthy self-care practices.

Average Composite Score 4.57 6.39 1.87

NOTE: All quantitative questions were measured on a Likert Scale:1- Strongly Disagree; 2- Moderately Disagree; 3- Slightly Disagree; 4- Neutral; 5- Slightly Agree; 6- Moderately Agree; 7- Strongly Agree The composite score for the quantitative questions describes growth in all facets of formational leadership. The five goals were designed to measure growth for formational leadership characteristics, leadership foundation (Goal 1), identity (Goal 2), spiritual formation for teams (Goal 3), spiritual disciplines (Goal

4), and self-care (Goal 5). The quantitative responses showed stronger results regarding the leadership foundation. Will the qualitative analysis confirm these results?

129

Qualitative Analysis

Eight of the ten participants responded to the survey. Each of the respondents received five open-ended questions at the end of the project, as part of the post-assessment. There was one survey question associated with each project goal. These questions were designed to elicit anecdotal data on the impact of the specific project goals

The first qualitative question asked what they saw as the most important learning from their personal leadership plan. All eight members of the pastoral team responded. The common theme through many of the comments was about increased self-understanding in various forms. Three acknowledged clarity of their strengths and an awareness of a weakness that they needed to let go of to facilitate forward movement. Three indicated that they were able to embrace their strengths in a new way, acknowledging specific strengths and how those impacted their leadership. Two people focused on the broader view of the question by recognizing the acts of discernment, planning, data, vision, and gifting. They reported that they noticed that intuition and feelings informed their leadership plan. One participant, who acknowledged that her previous understanding of goals and vision was about measurement and failure, learned it was about visualizing the next opportunity. All the comments reflected an increase in self-knowledge because of creating their personal leadership plan, supporting the quantitative findings.

The second open-ended question asked what they had learned most about themselves as a formational leader. The definition given of formational

130 leader was the integration of spiritual formation, emotional wholeness, and leadership development. Three of the answers provided by the participants focused on the integration of spiritual formation. The remaining five concentrate on their personal impact as a leader. The emotional dynamic was excluded. The three who focused on the spiritual aspect of leadership mentioned the needs for internal quiet and focus on their dependence on the Father, Son, and Holy Spirit.

One participant commented, “The need for silence and solitude. My tendency is to be busy mentally; if I am not careful, it clouds my ability to hear God’s voice for myself and others.” Three comments focused on an awareness of leadership attributes and how they make a difference for the team. This outcome aligns with the highest quantitative growth area being their leadership foundation (Goal 1) with spiritual formation (Goal 4), scoring a distant third.

The third qualitative question asked what the most important strength was that they brought to the pastoral team at VCDC. All eight individuals were able to clearly identify what they believed were the strengths that they brought.

Throughout the workshop, there was a focus on strengths, primarily during the assessment portion of the project. Five pastors made statements like, “warmth, inviting, safe presence,” “my love for Jesus, the church and it’s people,” “I am a dreamer, I love to brainstorm big ideas and events to build community within the church,” “I am well-grounded and reliable” reflected self-reflection on who they were as individuals. The high self-awareness on this question aligned with the positive quantitative results of understanding their personal strengths.

131

The fourth qualitative question asked what spiritual discipline the pastoral team saw as most useful for building their relationship with God and has that evolved. Seven participants noted the answer of silence and solitude. One participant wrote prayer as their answer. Concerning silence, four participants said that they were able to enter it more quickly, incorporating it into their daily life in a more intentional way. As a result, they were able to sense the nearness of Jesus. This was evidenced in their ability to experience the spiritual disciplines in a meaningful way during our sessions. It was notable how they embraced times of silence and experienced a deep connection with the Holy

Spirit.

The final open-ended question asked how they had adjusted their approach to self-care. In seven out of eight responses, participants acknowledged an increased focus and intentionality around self-care. Four expressed the increased use of spiritual disciplines such as Silence or Sabbath.

One wrote about physical rest without guilt. During the self-care workshop, the statistics around pastoral burnout were of particular interest to the group. One participant said, “self-care needs to be a priority rather than just a desire.”

Conclusion

Based on the quantitative analysis of the participants, the project did make an impact, particularly in the areas of leadership formation, with an aggregate change effect of 1.87 over the five goals. The qualitative responses support the quantitative data by providing observations in shifts of awareness and

132 understanding of formational leadership, particularly the value of integrating a spiritual approach to leadership.

Chapter Six will reflect on the findings of this chapter and discuss the implications. Additionally, the processes used during the project will be examined. There will be attention to personal learnings and experiences while conducting the project. Consideration of the potential of this process with other

Vineyard churches will be reviewed. Finally, there will be a reflection of my personal goals.

133

CHAPTER SIX

SUMMARY AND REFLECTIONS

The passion for this project came from working with business and pastoral leaders who battle to integrate their emotional and spiritual lives into their leadership effectively. As an executive coach and spiritual director, I have seen up close the pain of moral collapse, burnout, and compassion fatigue and how it impacts Christian leaders and their families. Up to 75% of pastors report severe stress, causing anguish, worry, bewilderment, anger, depression, fear, and alienation (Gortner 2014, 4). It has become evident, in excavating the roots of their pain with them, that the experiences they are suppressing in their emotional and spiritual life meaningfully impact their ability to be effective leaders.

Additionally, pastors, who conceal deep emotional wounding or lack spiritual formation, may also have a difficult time seeking help for their personal journey. Helping professionals, who see themselves as caregivers, may struggle to seek help for themselves. “This can cause a really good pastor to burnout or have a significant moral failure that will disqualify him from the thing he is called to do – leading his flock” (Pooler, 2011). Leaders must become vulnerable to grow into formed leaders.

Peter Scazzero discusses his personal journey to spiritual and emotional health as a pastor and leader of a church. He defines the emotionally unhealthy leader as someone who operates in a continuous state of emotional and spiritual deficit, lacking emotional maturity and a focus of “being with God” sufficient to

134 sustain their “doing for God” (Scazzero 2015, 25). Developing healthy, whole leaders is a vital mission at a critical time in our history.

The results of the study demonstrated the retreats were successful in achieving the goals of the project. Pastors and leaders of VCDC showed a clearer understanding of leadership formation by developing values, mission, goals, and vision in their personal leadership plan. They experienced a heightened awareness of their need for healthy self-care, mainly how spiritual disciplines, such as silence, sabbath, and a rule of life, are integral for creating life balance. Using the self-assessments, DISC, Enneagram, StrengthsFinder, and Spiritual gifting, there was increased recognition of their self-awareness in personality and spiritual gifts. An understanding specifically, in strengths and style differences, impacted their engagement and interaction as a team.

Their spiritual formation practices were deepened in a group setting, thus creating a healthy intimacy on the team. Silence was shown to be a strength, both individually and as a group. They displayed in the retreats in how they used silence and contemplative prayer. The experience as a team was noted by the participants who shared how impactful it was to do disciplines in the community of the leadership staff. Confirming how forming spiritually through group processes can enhance their experience as a unit. These results coincide with my observations of the VCDC leadership team. They are committed to development as formational leaders. Yet, they need to be attentive to the balance of leadership practices and their own spiritual care to ensure they do not experience burnout and exhaustion.

135

Project Goals

The assessment results indicated that Christian leaders and pastors benefited from this integrated approach to leader formation. The project goals were:

1. To impact the participants’ knowledge of their leadership foundation through leadership formation practices.

2. To impact the participants’ awareness of their identity through the use of self-assessments.

3. To impact the participants’ awareness of spiritually formed team dynamics.

4. To impact the participants’ spiritual formation through spiritual disciplines.

5. To impact the participants’ awareness of healthy self-care practices.

All five goals indicated growth over 1.0 point from the pre to the post- assessment. Goals were measured on a seven-point Likert scale. The greatest impact was on goal one, the participants' knowledge of their personal leadership foundation, with a change of 3.41 percent. Participants learned how to create a personal leadership foundation and, as a result, reflected the most considerable change for the project. The remaining four goals showed a shift between 1.91 to

1.09 percent of change.

Goals four and five evaluated the disciplines of silence, rule of life, and sabbath through a different lens. Goal five questioned awareness of healthy self- care practices, and goal four was about personal spiritual formation. The answers indicated leaders were more comfortable with these disciplines for personal spiritual formation but less conscious that using these same disciplines could have an impact on self-care. Goal two discussed the awareness of identity

136 using self-assessments and indicated that self-awareness overall was strong.

There were fresh insights gleaned around personal style and strengths. The result for identity in God was the highest score for goal two, which is consistent with the perceived spiritual grounding of the staff at VCDC. There was alignment between goal two, and goal three, awareness of spiritually formed team dynamics. The results of the self-awareness and spiritual formation were observed in the dynamic of the team. We were raising the question of how a church staff could use these practices to create formational leadership. We will reflect on the project goals and their associated quantitative and qualitative results, from the highest to lowest score.

Goal One: Knowledge of Their Personal Leadership Foundation The goal that showed the highest rate of change was: “To impact the participants’ knowledge of their personal leadership foundation.” Four quantitative and one qualitative questions addressed this goal. The pre-test average score for this goal was 2.69 (between slightly and moderately disagree), the post-test average rating was 6.09 (between moderately and strongly agree) with an average change of 3.41. The four quantitative questions as follows: I know my life mission as laid out in a personal leadership plan (#16). I know my life vision as laid out in a personal leadership plan (#6). I know my personal leadership goals as laid out in a personal leadership plan (#11). I know my life values as laid out in a personal leadership plan (#1). The qualitative question, what was the most important learning from your personal leadership plan.

When asked the qualitative question, what was the most important learning from your personal leadership plan? Three commented about being

137 able to see themselves in a different view, enhanced clarity of themselves. Two members of the team noted how they noticed that their strengths fit together.

Two learned more about their influence and how they can influence others based on their strengths, “My ability to influence others. My tendency is to belittle my role in other people’s lives. My personal leadership plan has helped me look beyond myself to the influence my role gives me.” One noted learning concerning their personal leadership vision “I now have a clearer understanding of my own personal vision and values. Doing this work helped me to understand myself as a leader better.” This seemed to add a new level of clarity for the participants.

To be effective in formational leadership, one must have a plan in place that brings clarity to who they are, where they are going, what they are doing, and how they are going to get there. This is a plan to neutralize weaknesses while capitalizing on their strengths. Rima asserts that before we can expect to be effective leaders, we need to do serious preparatory work that will provide a firm foundation on which effective leadership can be built (Rima 2000, 17). That is the work of a formational leadership plan. This work includes values, mission, goals, and vision that are discussed in goal one. When there are an effective vision and mission it engenders a spirit of trust and caring in an organization (Fry

2003, 710). Blanchard tells us, “Servant leadership starts with a vision and ends with a servant heart that helps people live according to that vision” (Blanchard and Hodges 2005, 113). Goal one connects directly to creating this firm foundation on which to build formational leadership. They showed major growth

138 in all questions from this goal. Similarly, to be effective in formational leadership one must take a balanced approach to leadership, paying specific attention to self-care to ensure that leaders are expressing self-compassion.

Goal Five: Awareness of Healthy Self-Care Practices

The goal that scored second in the level of prominence was goal number five, “To impact the participants’ awareness of healthy self-care practices.” The average score for the four quantitative questions was 4.63 pre-test (between neutral and slightly agree), 6.42 post-test (between moderately to strongly agree), with a 1.91 margin of change overall. Quantitative questions, I am aware of how the spiritual discipline of Sabbath impacts healthy self-care # 5. I am aware of how the spiritual discipline of silence impacts healthy self-care #10. I am aware of what spiritual disciplines impact stress management #15. I am aware of how a rule of life will create life balance #20. The qualitative question was, how have you adjusted your approach to self-care?

Responses to the qualitative question sought to put into action the long- term need for self-care. Five discussed their recognition of the integrated nature of self-care and spiritual disciplines, calling out in specific, reflection, silence, and sabbath. Two referred to physical rest and giving themselves the freedom to take time for rest without feeling guilty as a positive form of self-care moving forward.

The pastoral team created their own rule of life that utilized spiritual disciplines to impact self-care. Effective self-leadership is well rounded and looks at multiple dimensions of leadership, spiritual, emotional, and physical, paying

139 specific attention to self-care to ensure balance. Rima argues that internal self- leadership is holistic in its approach and is essential for effective leadership

(Rima 2000, 17). The purpose of creating a rule of life (#20) was to influence their knowledge of the connection between spiritual disciplines and self-care.

The exercise generated an understanding of how emotional and spiritual practices intertwine to bring balance, thus reflecting the highest change rate for this goal.

Scazzero asserts that emotionally unhealthy leaders focus on their “doing” for Jesus versus their “being” with Jesus. He talks about creating a “slowed down” spirituality where leaders who are chronically over-extended slow down and focus on spiritual practices that are essential for effective leadership will make healthier and more balanced leaders (Scazzero 2015, 30). The session on self-care discussed disciplines such as silence (#5) and Sabbath (#10) as part of their routine of self-care. To create their rule of life (#20) for ongoing healthy life balance to battle compassion fatigue. Goal five was intricately tied to goal four.

It begs the question; how does the leader understand the personal impact of spiritual disciplines? The results of goal four may provide some answers.

Goal Four: Knowledge of Spiritual Formation through Spiritual Disciplines

The third in rank was goal #4, the knowledge of spiritual formation through spiritual disciplines. Eight participants showed growth overall on goal four, with a pre-test average of 4.75 (neutral to slightly agree), a post-test average of 6.25

(moderately agree to strongly agree). The four quantitative questions in order of impact are as follows: I have a Rule of Life that guides my spiritual formation

140

(#14). I know the discipline of Silence has deepened my relationship with the

Lord (#9). I build time for Sabbath in my life on a weekly basis (#19). I know contemplative prayer has a positive impact on my spiritual growth (#4). The qualitative question that informed this goal is as follows: What spiritual discipline is most useful for building your relationship with God? How have you seen that evolve?

Silence overwhelmingly was noted on their qualitative feedback as the most useful discipline in building their relationship with God. Post-assessment on the question of silence demonstrated nearly a perfect score of 6.75 of 7.0, indicating a strong personal understanding of silence as a discipline. The connection to the Quaker mode of silence seems to be innate in their understanding and practice of silence. The fruit of silence, according to Laird, is deepened compassion “when interior silence is discovered, compassion flows. If we deepen our inner silence, our compassion for others is deepened” (Laird

2006, 115). Observing this team of pastors supports Laird’s conclusion of care for others as a fruit of silence. The culture that has been cultivated in this church is based on compassionate silence.

The rate of change for sabbath is the same as the discipline of silence.

Still, the ending point is .87 lower, showing an implementation of sabbath does not mirror the practice and understanding of silence among this pastoral team.

The pastoral staff takes their Sabbath on Monday after their long weekend of working. Anecdotal data from the retreats indicate that Sabbath is burdensome, that people have their time interrupted by worthy causes from the church and

141 often don’t have the time to pray and play as noted by Peterson (Peterson 1987,

78). Peterson warned us that there is pressure to do something more practical that is always pulling at a pastor who has been taught that time is money and non-functional time is simply wasted time. However, those that focus on this time set apart can experience rest, renewal, and transformation (Peterson 1987, 80).

It seems, for some, it was more of a process of time off, and less about true

Sabbath, which lessens the effect of Sabbath as a spiritual discipline. For others, there was a deep commitment to personal Sabbath, and they had placed guard rails around their time to ensure their Sabbath was protected.

Contemplative prayer has many definitions. Foster tells us that contemplative prayer creates an emotional and spiritual space, a sanctuary of the heart (Foster 2018, 20). Ultimately, contemplative prayer is about becoming friends with Jesus. The survey results signify that they all have a close relationship with Jesus. They were comfortable with contemplative and relational disciplines, as noted by the high level of agreement with this discipline. These relational disciplines create a strong relationship with the Trinity. The next question moves us from this deep personal connection to look inside at ourselves and how we understand the self. This is what will be addressed in goal two.

Goal Two: Awareness of Identity through Self-Assessments

The goal that scored fourth in prominence was, “To impact the participants’ awareness of their identity through the use of self-assessments.”

Four questions on the survey addressed this goal. The average pre-test score for this category was 5.19, somewhat higher than slightly agree. The average

142 post-test rating was 6.5 between moderately agree and strongly agree, with an average change of 1.32. The four quantitative questions were as follows: I am aware of my personality strengths (#7). I am aware of my spiritual gifts (#12). I am aware of my core longings (#2). I am aware of my identity in God (#17). The correlated qualitative question for this goal was as follows: What have you learned the most about yourself as a formational leader?

Responses to the qualitative question consisted of several themes. Three noted they found their place within the team and have a clearer understanding of their own strength as a leader. Three acknowledged clarity around the intersection of intimacy with the Father, Son, and Holy Spirit and their leadership.

One discussed the need to build in silence and solitude to make space for the

Lord and cease their mental busyness.

To be effective in formational leadership one must be self-aware and know both personal strengths and weaknesses. Barton points out how self-knowledge is essential preparation for leaders (Barton 2008, 52). She talks about how one has to stay in solitude long enough to become self-aware and safe enough with

God and themselves to say, “yes, this is who I am. We are able to surrender to who we are – our limitations, our clinging and grasping and possessiveness, our selfishness and our fear” (Barton 2008, 52). The personality and spiritual gift assessments combined with Barton’s perspective of solitude fueling self- knowledge is at the root of formational leadership. The survey showed that pastors have a strong identity in God and grew in their knowledge of self in this journey. Scazzero argues that leaders who are emotionally aware are more

143 effective and able to lead with vulnerability, empathy, interpersonal sensitivity while being able to deliver hard messages with honest dialog (Scazzero 2015,

25). Self-awareness is the ability to see oneself. As we take this awareness beyond self, our net widens. It is no longer a question of self-awareness, but how do we integrate this knowledge into the broader team, as we will address in goal three.

Goal Three: Awareness of Spiritually Formed Team Dynamics

The goal scoring fifth in prominence was “To impact the participants’ awareness of spiritually formed team dynamics.” Four questions on the survey addressed this goal. The average pre-test score for this category was 5.6 between slightly and moderately agree. The average post-test score was 6.7, close to strongly agree, with an average change in awareness of 1.09. The four quantitative questions were as follows: I am aware of how my strengths aid in spiritually forming the pastoral team (#13). I am aware of how listening to all members of the pastoral team impacts the spiritual formation of the pastoral team

VCDC?

The leaders learned not only about the strengths they brought to the team but also the strength of others. Following are some quotes from the post- assessment, “I can see things and people well, I see that helps build the team.”

144

“I have strong empathy and a desire to see things grow and develop with excellence.” “I bring warmth, an inviting, safe presence,” “I am well-grounded and reliable, and the team needs that,” “I am a dreamer. I love to brainstorm big ideas, events to build community within the church.” In the discussion, they were able to see the value of the differences. They gleaned a better understanding of the strengths they brought as well as the strength of others and how they contributed to the whole. They made powerful connections about how that uniqueness could be used to benefit the team.

Listening to God and others was a focus of two of the questions for this goal (#8, #3). To highlight this, we created an exercise. They were paired into groups of two. The pairs were created intentionally based on some known or observed tension in their relationships. The process was first to listen to what

God saw in the person in front of them. Then to share with that person what God sees, and then to tell them what they see in them regarding their strengths and value to the team. Monitoring this activity, I saw tears and healing as they deeply listened to each other. This exercise had a profound impact on leaders. This exercise, coupled with the in-depth learning about each other, was a first step in creating deeper trust. Spears and Lawrence argue that characteristics such as listening are core to the heart of a servant leader (Spears and Lawrence 2004,

134-145). A spiritually formed leader will listen to those they lead. They will listen to divergent views and opinions and matters of the heart.

Linking to question #18 about group spiritual formation, there was a discernment exercise in the retreat on leadership formation. Barton informs us

145 that group discernment is seeking God’s wisdom with a true poverty of spirit and indifference to the outcome (Barton 2012, 195). This process included the blend of listening to God while noticing internal intuitions and the others in the room.

Learning that was noted by one of the participants, “that discernment isn’t just listening for the Lord. It involves planning, gifting, input, and data; it involves intuition and feelings.” Another observed, “this is hard to explain, but doing this in community was amazing.” This process helped them coalesce as a team, bringing a robust observable connection.

The summary of the five goals agrees that leadership development, spiritual disciplines, self-awareness, self-care, team dynamics are primary for formational leaders. Developing themselves as leaders proved to be a challenge that they faced directly and displayed considerable progress. The group showed the capacity to identify their personal strengths and then recognize gifts in the broader team. Being overworked and overcommitted was a struggle, especially regarding self-care and the ability to shut down for a day of Sabbath rest.

Awareness of this challenge was amplified through this process. The view of silence as a strength for this team of leaders at VCDC was also revealed. The discipline of the silence showed a depth of spiritual formation in most participants, constructing a strong foundation of formational leadership.

Integrating this spiritual backbone into their headship provides a compelling prospect of formational leadership. Thus, creating a framework for collaboration and community for the VCDC leadership team and beyond as they serve their community.

146

Application

God’s first order was for us to be leaders. In Genesis 1:26, God voiced that we are made in his image, and we are told to rule over the earth (Gen 1:26).

From this initial leadership assignment, we have continually fallen short as leaders. I feel strongly that formational leadership is necessary for leaders to mend from our broken perch. It is needed for emotional and spiritual wholeness, to be secure in the image of God, and effective in service to others.

In my current context, I am an executive coach working with business executives in corporate America and, to a lesser extent, spiritual direction with pastors and Christian leaders. In my work, I often see the challenges as defined in this project, with leaders who are operating out of emotional and spiritual deficits. Rima asserts that there are frequent leadership failures in virtually every arena of life due to destructive behaviors in our emotional and spiritual life.

These failures have resulted in cynicism and a lack of trust toward leadership.

He says, “mastering the art of self-leadership has never been more essential to the achievement of effective, holistic leadership” (Rima 2000, 29, 30). Often the work of a leadership coach is not able to touch the deeper journey necessary for holistic leadership. As I am completing this doctoral degree, I anticipate moving toward working more with pastors and Christian leaders at this integrated level.

There are a substantial number of the founding pastors of Vineyard churches reaching retirement age. The context of this project is relevant to that group. I have an interest in working with churches to incorporate much of the work done here with the addition of change consulting to help them adapt as they

147 transition to new leadership. One could bring a process, such as the McKinsey

7S Change Model to address complexities by starting with strategy and working through the structure, systems, style (or culture), staffing models, and skills needed to adapt to the changes (Normandin 2012, 30). The integration of spiritual and emotional foundations in the context of organizational change could be a valuable and unique service for pastoral teams amid transition.

There is an opportunity to create a series of workshops that focus on leadership, self-awareness, inner healing, and spiritual formation and how they connect. These could be for existing leaders of churches or Christian organizations that are interested in a formational leadership approach. These workshops could be part of a broader integrated methodology that includes retreats, coaching, spiritual direction, and inner healing prayer.

As noted in the study, it seems that Vineyard may be less aware of their

Quaker roots. Thomas Kelly tells us that as the soul responds to the light within, the secret places of the heart cease to be our noisy workshop. Instead, they become a holy sanctuary of adoration that are kept in perfect peace as our minds are stayed on him (Kelly 1992, 4). An opportunity exists to consider how to incorporate the spiritual formation work of Thomas Kelly and others to broaden understanding within the Vineyard of this heritage. Conducting retreats with this focus is another potential use of this research.

Self-awareness retreats or workshops could be another opportunity. They would consist of the same group of assessments that were utilized for this program; DiSC, StrengthsFinders, Enneagram, Spiritual Gifts, and potentially for

148 leaders, the addition of a 360. The Gallup organization has done significant research and suggests that the most effective people are those who understand their personal strengths and behaviors (Rath 2007, iii). To aid in self- understanding, creation of a two or three-day workshop, delivered over two to three weeks, integrated with spiritual disciplines and group exercises. The purpose would be to enhance self-awareness for leaders.

My deepest longing for this work is the integration of inner healing, spiritual formation, and leadership. I have been able to integrate these concepts within client work, doing spiritual formation, inner healing prayer, followed by leadership coaching with individual clients. Formational leadership is an area of passion, watching the soul be revealed, healed by the power of the Holy Spirit, and followed with integrating real leadership principles through executive coaching. Barton notes that it is often difficult for leaders to find a space that is quiet and safe enough for the soul to be as honest as it needs to be (Barton

2008, 32). It seems that this partnership, healing space for the soul, is largely missing. This applies to both executives in leadership roles in business as well as the church. There is less interest in this approach in a corporate setting. As a result, the client would more likely contract this work individually, not through their organization. The church, however, seems to be a good fit for this type of solution. This approach could be of interest to others to explore.

Another option is to conduct day-long retreats for pastors and leaders.

Creating a sanctuary for people to dial down and experience a slower, more intentional spiritual focus could be valuable in today’s fast-paced world. Barton

149 tells us that by removing ourselves from the company of others, and going into solitude and silence, quiets the inner and outer noise leaders experience so that they can hear God (Barton 2006, 23). I have discovered in my work with leaders and teams that getting away from the day to day grind can be refreshing and helpful. I have also learned that, especially for busy pastoral teams, doing more than a day feels undoable. This day could include spiritual direction to help people quiet, reflect, and listen to God.

Barton proposes that creating rhythms of work, sabbath, silence, and service teach concrete ways to wait on God and learn to hear his voice. For people to be prepared in ministry, they must create the rhythms that fine-tune their ability to listen to the Holy Spirit. Barton indicates that the spiritual disciplines themselves are those building blocks. They can create intimacy with the Father, Son, and Holy Spirit that feeds and nourishes the soul (Barton 2006,

15). Feeding the soul is the core of this work.

Further Study

This study has shown to be effective based on the results of improvement across every goal established for formational leadership. Some questions still need to be answered. How do leaders hide their emotional wounding, and how does that impact their ability to lead? To investigate further, gaining a clearer understanding of the emotional wholeness of leaders would be valuable. This is an expansion of goal two, looking more deeply at core longings and identity in

Christ, delving into the creation of the false self. Mulholland argues, “the false self is so subtle in the ways it sinks its roots into things other than God, especially

150 when you are engaged in God’s work” (Mulholland 2006, 32). Due to scope, this was not explored in depth.

Further study would examine the connection of emotional wounding to leadership by creating an environment to help leaders develop their authentic true self. This could be done via primary research with leaders who have experienced a high level of inner healing to discuss their personal journeys and how they have succeeded in battling their inner demons. Additionally, the research could be conducted with people who are still in need of spiritual formation and inner healing. An approach could be utilized that takes leaders through a process designed to uncover emotional and spiritual health and then applying specific formational practices for healing.

Furthermore, there is the opportunity to expand the impact study further to clarify and deepen the process by adding coaching and spiritual formation, for each leader, to the procedure outlined in this work. The addition of these two processes provide additional insight from a research perspective and allows for fuller integration of the work presented here. Spiritual direction is aligned with goal four. Helping leaders to experience an authentic relationship with God more deeply. Nemek and Coombs tell us that spiritual direction “helps directees quicken the awareness of their deeper freedom as children of God as well as their responsibility to live their call worthily” (Nemek and Coombs 1985, 24).

Allowing each leader to probe awareness and develop as individuals personally.

This brings into focus the next question: What spiritual disciplines have been successful in creating formational leaders? This gives goal two a more

151 profound impact by exploring specific disciplines focused on leadership. Rima instructs us that spiritual disciplines are core to developing self-leadership, “the headwaters from which all of our leadership flows” (Rima 2000, 133). Rima goes on to offer a few suggested disciplines but leaves an opening for a study that could be performed that measures the specific outcomes of spiritual formation exercises in leaders. What are the recommended solutions for busy leaders to incorporate spiritual formation into their daily life? How do leaders balance this need for formation and the requirements of the role? A research study of high functioning leaders could uncover the best solutions for leaders that have been able to transform their approach to integrate disciplines and bring a healthy balance into their lives.

For further study on this topic is a continuation of learning about the integration of spiritual formation and inner healing processes. I also plan to further my coaching credential from a Professional Certified Coach (PCC) through the International Coach Federation (ICF) to a Master Certified Coach

(MCC). This, combined with my experience, will drive toward the creation of an integrated approach to formational leadership.

Personal Goals

When I started this process, I had no way of knowing that this would be such a personally challenging time in my life. In June of 2019, my mother passed away, three years after I took my first doctoral class at Ashland. During her last six months, my siblings and I cared for her continually at home under

Hospice. I am deeply grateful for the time with her, and I am very aware that

152 without her passing, I could not have completed this journey. That brings a profound internal polarity, a sense of conflict, and oddly, a sense of peace. She is with Jesus, and she had a remarkable life. For those blessings, I am thankful.

Since her passing, I have had the time to focus on completing this process. It has been a personal time of learning and growth for which I am genuinely indebted.

A healthy balanced approach to living is necessary to model this work for others. It is all too easy to let the busyness of life get in the way of personal health and intimacy with God. Ruth Haley Barton cautions, “Without a balanced approach to spiritual disciplines, we run the risk of cultivating a one-sided spirituality that will disintegrate under pressure from the part of us we have left underdeveloped” (Barton 2006, 149). The goals I set were intended to focus on a healthy balanced lifestyle.

Before moving to the analysis, I want to express that these goals were set, in my estimation, too narrowly. To talk about them more flexibly in my analysis, I am going to speak to the directional intention of each goal. With that in mind, I share the following goals:

1. I will practice the spiritual disciplines of prayer five days a week for thirty

minutes per day.

2. I will practice the discipline of retreat eight hours monthly to allow space

for God by getting alone with God in nature.

3. I will practice self-care by prayer walking for thirty minutes a day, for five

days a week.

153

Goal One: Practice Spiritual Discipline of Prayer

This goal proved to be inconsistent at best. This season presented some of the driest times and some of the most fruitful times of prayer. Prayer interrupted is how I would define it. Before the last three years, my prayer life had been consistent with daily times devoted to prayer, most for more than an hour per day. Earlier phases of three hours a day were not unusual, focused on the spiritual disciplines of solitude, silence, examen, and imaginative prayer. It was there I experienced the deep healing that produced the heart cry for this work. I am sure the creation of this goal was to force myself to get back into this practice. I have struggled with re-centering to this pace over the past three and a half years due to the demands on my time.

However, early on, I did the 19th annotation of the Ignatian journey. This is a daily set of spiritual disciplines of prayer that use scripture, questions, and imagination to enhance ones’ relationship with God, often referred to as simply, the exercises. A process created by Ignatius of Loyola in the sixteenth-century

(Warner 2010, 11-17). Beginning in September 2016, I coupled a spiritual direction class with this nine-month Ignatian journey. Daily, for an hour, I spent time with the Father, Son, and Holy Spirit. It was this point that an even greater level of intimacy emerged with the Trinity.

During the season of conducting the impact project, prayer played a significant role. Each retreat was planned in prayer. There was no planning done until there had been several hours spent in silence, meditating on the goal of the retreat and how God wanted to move for the retreat.

154

There is a silence within that I have grown attentive to. In working with my spiritual director, I have come to notice the holy, quiet, inner, and deep Presence of God. It appears that prayer for me is a bit less formal these days and more simply noticing, being silent, and abiding with the Presence.

Goal Two: Practice Spiritual Discipline of Retreat

The discipline of retreat began with a firm intention; unfortunately, that did not remain consistent throughout the venture. Initially, a personal retreat was a priority during the execution of the impact project. The most lucid and powerful insight came for the first session after my retreat and prayer. I blocked the day, went for a walk by the river, and did some gardening. Gardening is a place that the Holy Spirit often meets me. Before this day, I bought a severely rootbound plant at the garden store. Then I heard the Holy Spirit; this is what they (the pastors) need, space to grow. They were rootbound by the busyness and activity in their lives. I planted this herb into a larger pot that allowed space for its growth and took it to the retreat, where we talked about their lives as rootbound. I understood from this insight that the planning for this retreat was to allow them space for interaction with the Father, Son, and Holy Spirit. I also realized for this retreat, how important it was for them to reflect on the different aspects of the

Trinity. I was later to learn that the revelation of father wounds from this exercise was pivotal for individuals.

The discipline of retreat became harder after the impact project was complete, and my mom declined, needing more attention. Since her passing, I have restored retreat in my writing, spending days on the Ashland campus for

155 writing and research. To call it retreat is a bit of a stretch. But retreat was built into the time. Walking across campus, sitting with the statues, mainly the two that informed my writing, Jesus washing the feet of the disciples and holding the net while walking along the Sea of Galilee. Walking through the prayer garden and meditating on God, into the chapel, and remembering the integration of this work from the seminars on campus with Terry Wardle. The Holy Spirit urging me to journal these memories, to capture the season by reflecting on the learnings, were all interwoven into my writing days at Ashland. Would I call them retreats in the purest sense of the word? No, I call them the integration of work and prayer.

Recently I have been participating in a retreat series by Parker Palmer, a

Quaker who focuses on an integrated form of leadership. He conducts what are known as “Circle of Trust” retreats (Palmer 2004, 54). Again, I do not think this is a retreat in the purest sense. It is learning, reflecting on poetry, and interacting with a room full of strangers to garner insights. However, what was profound for me were two things from these three-day retreats. Each morning was a meditation in the dark with only a candle lit in the middle of the room. Jesus,

Holy Spirit, or Abba were not mentioned in these retreats, so reflection on the candle may have seemed strange to me. However, after spending my time reading Thomas Kelly and his reflections on “Inward Light,” and his direct correlation with this and the Light of Jesus made these morning silent times a treasure. Coupled with the time spent in nature, hiking, looking for signs of dying in the fall, brought deep insight as to the cycle of life. These powerful

156 interactions with nature, seeing life and death on one branch was reflective of this entire journey for me.

Goal Three: Spiritual Discipline of Prayer Walking

This goal experienced the least growth and consistency. C.S. Lewis tells how Satan uses deception regarding our bodies “What you always must remember is that they are animals and that whatever their bodies do affects their souls” (Lewis 1961, 25). For me, this is a powerful reminder that I cannot be whole in my life without an integrated approach of my body into my spirit. If I leave them separate, it will affect my soul.

Early on in this journey, I maintained a daily prayer walk of examen. There is a pond in my neighborhood that was the destination because the integration of water into my spiritual journey is vital for me. Each morning I walked and did the examen, ending my walk at the bench near the pond where I completed my reflection. Since the completion of the retreat, my prayer walks have been intermittent, and I am reminded that to be whole, I cannot separate my body from my spirit.

Conclusion

In reflection of this journey, beginning with the impact project, it was a profound honor to be able to lead this remarkable group of leaders and pastors through a formational sojourn. I recall being struck by this on a Sunday morning

157 during a baptism, watching these very same pastors, up to their thigh in water, doing the holy work of the kingdom, and feeling humbled.

The process of research has proven that pastors and leaders are like the rest of us, human. In this humanness, they carry wounds, emotional trauma, and spiritual desolation. There is hope, however, as Nouwen tells us that there is a pathway to formational leadership. “Leadership must be rooted in the permanent, intimate relationship with the incarnate Word, Jesus” (Nouwen 1989,

89). The same Jesus that shows himself as a servant leader in John 13 is forming us still.

Formational leadership practices create a pathway for leaders to know themselves, and the Father, Son, and Holy Spirit. There is unmet power in transforming a leader. Employing these formational practices takes a self- centered soul and moves them to reflect the inward light of the Spirit within. It is from this quiet place that leaders are formed.

158

APPENDIX ONE

ASHLAND THEOLOGICAL SEMINARY

AN IMPACT STUDY ON DEVELOPING LEADERS THROUGH A LEADERSHIP FORMATION APPROACH

BY KAREN SEMON

ASHLAND, OHIO MARCH 13, 2018

159

Purpose Statement

It is the purpose of this project to impact participants’ leadership formation as a senior pastoral team at Vineyard Delaware County in Sunbury Ohio, through the practice of a formational small group experience. Research question: To what extent does leadership formation impact the senior pastoral team at

Vineyard Delaware County in Sunbury, Ohio through the practice of a formational small group experience?

Overview

The purpose of this project is to impact the participants development as a leader using a formational small group setting. The participants consist of a pastoral team at Vineyard Delaware County, in Sunbury, Ohio. The Senior pastor is new to the role as his predecessor is retiring. The team is a mixture of seasoned staff members and some who have been recently brought to the team.

There will be eight to nine participants, including the entire pastoral staff, and the senior pastoral coordinator who serves in a pastoral capacity with the pastors.

The primary focus will be a blend of spiritual formation and leadership development. The intent is to use spiritual formational processes within the context of leadership development, thus bringing a unique growth experience for the participants. The program will begin with a retreat followed by four monthly sessions. The content of each session will mirror the project goals with a focus of all outcomes being formational not educational. Individual spiritual direction meetings with each pastor are also a component of the design to deepen the spiritual formation at an individual level.

160

Foundations

People lead from the inside out. Because leadership development is approached primarily from the outside in, pastors and Christian leaders are experiencing record rates of moral failure, ineffective leadership, or simply leaving their calling (Pooler 2011, 710). Peter Scazzero, defines the emotionally unhealthy leader as someone who operates in a continuous state of emotional and spiritual deficit. He indicates the leaders’ focus on being with God is not sufficient to sustain their doing for God. (Scazzero 2015, 42). A core objective of this project to help pastors and leaders learn to “be with God” in order to sustain their “doing for God” while integrating solid leadership principles.

The truth is that pastors may also hide deep emotional wounding and have a difficult time seeking help for their personal journey. Helping professionals who see themselves as caregivers may have a real challenge to seek help for themselves. This can cause a good pastor to burnout or have a significant moral failure that will disqualify him from his calling (Pooler 2011, 709).

This opportunity is both spiritual and knowledge based. The challenge is that pastors been given the task of creating vision and strategy, aligning resources to the vision, getting people on board, sometimes, without the needed training and education. Barna says that good leadership is essential to long-term success for any organization. Barna’s studies show that self-awareness of a leader will improve an organizations culture overall. He also indicates that some of the skills pastor’s need are creating vision, team building, personal leadership, and communication among others (Kinneman, Leestone and Jenkins 2015). The

161 intent of this project is to take a formational style to leadership development.

Blending the knowledge and skills needed with a contemplative, formational approach.

The foundations will include a brief summary of my personal background and interest in this topic. The foundations will also include a biblical and theological construct around Jesus leadership and transformation by the Holy

Spirit. There is included a historical framework of the Vineyard movement whom is the focus of this project. The Society of Friends, and St. Ignatius are also reviewed as places for spiritual formation and the discipline of silence that can be leveraged to help leaders move from the place of doing to the place of being.

Personal Foundation

In my work as a leadership coach, over the past ten years has shown me that often times leaders struggle to lead well. The things that they want to work on in coaching are in areas of leadership, but often under the surface lies the real challenge. It could be a wound that they are bringing from childhood such as abuse, or a lack of a clearly formed identity in their spiritual core. The coaching discipline tells us that coaching, counseling, spiritual direction are all separate things and that we should not integrate the approaches. The challenge is that people are complex, and often to get to what will produce formed leaders requires that we first explore their spiritual and emotional health.

My work has focused primarily with corporate leaders, but in work with pastors I see similar challenges in the church. Leaders that are emotionally cut off, and too busy to nurture their relationship with the Trinity. They spend their

162 lives in a pattern of doing that often does not get to the desired outcome of leading out of their relationship with Jesus.

At times under the doing is a desire to keep moving so the wound will not surface. I had one client who was having significant challenges in her relationships with her colleagues. After much exploration, it was revealed she had been abused as a child. She ran, she did not want to stop, to understand the source of her pain was also the source of her leadership challenge. She was running from the source of her healing, to be spiritually formed by Jesus.

Leaders become experts at adapting and living out of their false selves.

Terry Wardle talks about pastoring a church of 1500 from his false self of pain. It wasn’t until he had a breakdown that he was able to begin to allow the Lord to heal the wounds, create the relationship with the Holy, that allows him to be the effective leader he is today. Wardle describes this journey perfectly.

I believe that he whispered to me for years, but I did not listen. My own issues and models of ministry that I embraced were very noisy, drowning out the voice of God. And so out of incredible love, he chose to shout through the pain of depression and anxiety. Even then I did not perceive the issue at first. But over time I heard his voice calling me to stillness and rest of intimacy, and by his grace I have been transformed. (Wardle 1998, 6)

In my work with pastors, I see much of the performance driven and people pleasing behaviors that will only be healed by deep and sustainable formation with the Father, Son and Holy Spirit. I see the desire to throw a blanket of forgiveness over the wound in the hope that it will not show. The unfortunate truth is that it does show. It cannot be covered up with all the tricks of the false self, eventually, like Terry Wardle, something happens that causes us to come

163 face to face with our deepest challenge. Leadership happens from the inside out. The journey begins in our spiritual formation, through our emotional selves and into our leadership. If we attempt to lead only from the leadership layer without addressing the inside, eventually we will have a crisis of leadership. This project is intended to drive leadership formation from the inside out.

Biblical Foundation

The scriptures contain many examples of how Jesus and the Holy Spirit form leaders. For this project there will be a focus on three scriptures, John

21:15-23, John 20:19-23, and Romans 12:1-8.

John narrated a powerful story of restoration between Peter and Jesus after Peter’s denial of Jesus in the courtyard preceding the crucifixion in John

21:15-23. The story takes the reader back to a time of Peter fishing when he was originally called to become a fisher of men earlier in the gospel story. It seemed that in discouragement he had turned away from that call and was back to his roots of fishing (Poon 2006a, 53). What is seen here is a leader who is defeated, ashamed, and afraid. This story represents many in leadership who have temporarily lost their way or who are carrying a wound from their past that needs healed.

Jesus artfully comes to Peter, using his former name of Simon in the beginning of the story, indicating the place of broken trust between them. There are subtle reminders of the night of his epic failure. In this drama Jesus takes

Peter from shame to restoration. He gently asks him one question; do you love

164 me? In that question and his response, he heals his shame and places on Peter a new call, a call to lead.

From the perspective of this paper on leadership, Jesus quietly and powerfully uses a spiritual formation approach to provide healing of a deep emotional wound to restore Peter to leadership to serve the church (Poon 2006a,

56). This call moves beyond Peter to the other disciples who also fled the courtyard that night. According to Spencer, the restoration of Peter, signified a restoration for all the disciples (Spencer 2000, 65).

Although Peter and the other disciples had spent three years being mentored by Jesus, Peter’s failure of leadership in the courtyard proved that using only his natural abilities he was unable to follow Jesus’ example as a leader. He was missing the essential component to be the foundation for the church, the Holy Spirit. In John 20:22 Jesus breathed the Holy Spirit on his disciples. This is the power of the triune God sending his life-giving Spirit to transform his disciples. He gave them power to forgive sin, he gave them authority. The breath of the Holy Spirit gave new life, then they were given the authority of the Holy Spirit to prophesy and speak for God (Keener 1993, 317).

The moment Jesus breathed the Holy Spirit into the disciples changed everything and provided the foundation for the church and transformation of the human heart.

In Romans 12:1-2 Paul talks about offering our bodies as a living sacrifice as a form of worship and to be transformed by the renewing of our minds. This results in a sacrificial lifestyle that provides continual renewal in the body of

165

Christ (Keener 1993, 438). There is an implication that the body metaphor is symbolic of the body of Christ in the various gifts are laid out in Romans 12:6-8.

Bryant indicates that Paul has both individual and corporate transformation in mind (Bryant 2004, 288). The important work here is by the Holy Spirit, who provides mercy based on our willingness to live a life of self-sacrifice like Jesus, conforming to the will of God. The work of formation and transformation is not the work of the individual, but of the Holy Spirit. The same Holy Spirit who was breathed on the disciples in John 20:22 (Bryant 2004, 321).

The focus of this project is on the spiritual formation work of the Holy

Spirit. It is necessary for leadership in the community of faith at both a personal and corporate level. The admonition to see the diversity of gifting in the church and to understand individual gifts and how each contributes to the body of Christ is part of the work of spiritual leadership.

Theological Foundation

There are two theological foundations that will be utilized in this project.

First, the Holy Spirit as the foundation for transformation and sanctification and second, the gifts of the Holy Spirit that are dispensed to people to be used to build up the body of Christ.

Sanctification is an act of the Holy Spirit in cooperation with the human will. The word sanctification is translated from the same word hagiazo that is used for holiness (Goodrick and Kohlenberger III 1999, 1523). A primary usage of this term is in Paul’s writing, he believes that the sanctified life is possible because of the indwelling Holy Spirit (2 Thes. 2:13). The Holy Spirit works with

166 the human spirit. Sanctification is not something that a person can do out of their own will, but it is the work of the Holy Spirit that transforms people from the inside out (Marshal, Millard, Packard, Wiseman 1996, 1059).

The Holy Spirit purifies, heals, and produces spiritual growth and holiness.

The goal of this transformation is to be changed into his likeness, this is the work of sanctification. This is a life-long process that begins at salvation and continues throughout the life of a Christian. Sanctification has an impact on the whole person. It impacts the intellect by transforming the mind (Rom. 12:2). The emotions are affected by an increase of love, joy, and peace (Gal. 5:22). The spirit is changed by learning to be holy (1 Cor. 7:34). Finally, there is physical transformation by glorifying God in the body (1 Cor 6:19-20). The journey to holiness is to conform to the work of the Holy Spirit within individuals, setting people apart for the work of Christ in the world (Grudem 1994, 757).

According to Grudem a spiritual gift is an ability empowered by the Holy

Spirit for the purpose of the building up of the church. This is a definition that is inclusive of what appear to be the natural gifts, such as leadership or administration, and the more miraculous gifts of prophecy and healing (Grudem

1994, 1016).

The Greek word most often referred to in the New Testament to define spiritual gifts is charisma, meaning a grace favor. This indicates that they are truly an act of grace from God and that there is nothing that one can do to earn a gift from the Holy Spirit. Paul warns in Romans 12:3 to not think more highly of

167 oneself or their specific gifts. The gift is to build up the body of Christ for ministry, not to be considered a point of pride (Grudem 1994, 1031).

There are twenty-two gifts referred to in the New Testament, which appears to be a mixture of gifts, such as leadership, and offices such as apostles. 1 Peter 4:10 uses the Greek word poikilos, meaning varied; having many facets and a rich diversity (Goodrick and Kohlenberger III 1999, 1584).

The indication is that the church is to use their diverse gifting to serve one another and there should be an appreciation of the differences. Paul talks in 1

Cor.12-12-26 that people are given different gifts in order to work effectively together. Alone one cannot accomplish what a united group operating out of diverse gifting can. He set up a mutual dependency through the process of giving varied gifts to individuals in the body of Christ (Grudem 1994, 1028).

The focus on spiritual gifts for this project addresses the need of leaders to identify and leverage the gifts that God has given them to build up the body of

Christ in the church. To ensure that all gifts are being recognized and utilized to effectively establish a holistic leadership approach.

Historical Foundation

Leader formation in the context of this project is taking the perspective of the Vineyard movement, Society of Friends (Quakerism), and Ignatian spirituality.

The Quaker movement has ties to Vineyard and is of interest due to their historical focus on silence as a discipline. This coupled with Ignatian spirituality provides a historical foundation for the direction of this work of leadership formation with spiritual disciplines as a core tenant.

168

The history of the Vineyard Church has been a short forty-year journey starting in 1974. Leaders early in the Vineyard came out of the Jesus movement in the 1960s, and John Wimber, who is often credited as the founder of the

Vineyard, was previously a member of the Society of Friends. John Wimber joined with Ken Gulliksen in 1982 as a leader in the Vineyard. Ken originally founded Vineyard in 1974, shortly after Wimber joined the movement Gulliksen turned over the leadership to him. Most people in the modern Vineyard attribute the beginning of the Vineyard to Wimber (Higgins 2012, 220).

The Vineyard movement has key markers that make it unique. Corner stones of the movement include a casual style of worship that emerged from a counter culture in California that was disenfranchised with the establishment.

Many of the early Vineyard attendees were from wealthy areas of California.

They had an early focus on social justice that included prison ministry and street evangelism (Higgins 2012, 213). This type of outward focused mission remains as part of the DNA of the Vineyard.

Other distinctives included intimate worship music performed with guitars and worship bands, small groups known as Kinships, church planting, and maybe most notably charismatic gifts that Wimber called “doing the stuff”

(Higgins 2012, 221). The early focus in the Wimber years in small groups was around “doing the stuff” that was largely driven by a course that Wimber taught at

Fuller Seminary called “Signs, Wonders, and Church Growth.” This spawned a

Charismatic renewal known as the “Toronto Blessing” in the mid-1990’s (Fields

169

2013, 48). In more recent years since Wimbers’ death in 1997 the focus on spiritual gifts has taken a lesser role.

Interestingly, Vineyard is more recently in the process of evaluating the role of spiritual formation within the church. With a core value of church planting and missions it has been determined that the mission field is wrought with burn out. The concept is to focus on spiritual formation and soul care to foster a deeper spirituality within the lives of leaders in the Vineyard (Fields and

Summerell 2013, 51).

Strong connections of the Quaker disciplines of silence add to the historical foundation of Vineyard for this project. The Society of Friends was founded by George Fox in the mid-seventeenth century in England. They had some non-traditional approaches to religion notably the “Inward Light” which was revealed based on extended times of quiet. In the 19th century they found a more evangelical focus on the Bible and adopted traditional protestant doctrine along with the focus on Inward Light. Fox himself was known as a person full of the Holy Spirit “Fox exercised healings of mind and body, discernment of spirits, the ability to see clearly into a person’s heart and to tell their inner motives, and

‘to change people’s lives with a word of power” (Craven n.d., 65). In this way Fox sounds very similar to John Wimber the founder of the Vineyard movement.

They have a meaningful experience of God that drives their outward orientation to serve the least, the last, and the lost. They have been well known for their ministry focus to serve as a voice for oppression, specifically in fighting slavery, oppression of women, prison and insane asylum brutality, militarism and

170 war. They have an egalitarian approach and have always allowed women to lead in their services (Plank 2016, 503).

St. Ignatius of Loyola founded the Jesuit order in Paris in 1534 he was a

Spanish theologian who was instrumental in the Catholic reformation. His spiritual awakening was during a time that he had been injured from was by a cannonball. In his period of healing he read the life of Christ and books on the

Saints. This made a profound impact and as a result he dedicated his life to

Christ and founded the Jesuit order and wrote a book called The Spiritual

Exercises. Ignatius gave retreats throughout his life on the Exercises and they continue to be a powerful tool utilized for spiritual transformation (O’Brien 2011,

5-11).

Contemporary Foundation

In this section formational leadership practices are reviewed that create a depth of knowing themselves and the Father, Son and Holy Spirit. This has a power like none other in terms of transforming the leader. The process of using formational practices take a selfish and self-centered soul and move them to reflecting the fruit of the Spirit.

Stafford in his work When Leadership and Spiritual Direction Meet focuses on church leadership integrating characteristics of spiritual direction into their leadership. He discusses the leader as the steward of sacred safety, a holy listener, advocates of silence, and wisdom teachers. He indicates that “The way of leading by spiritual direction is a difficult journey. This way asks us to walk slowly, allowing the integration of our being into the Being of God, our collective

171 souls living in the soul of God, who is in each of our souls. It is a holy pilgrimage”

(Stafford 2014, 21).

Part of the leadership journey includes spiritual and emotional healing.

Nouwen in his work The Wounded Healer discusses taking the pain of loneliness that comes out of deep wounding and turning it to a place of hospitality and healing community. He discloses that the place of healing comes out of hospitality and community, where the healing minister makes it safe for the wounded to share and to become whole (Nouwen 1972, 88). In Reflections on

Leadership Nouwen discusses the leadership journey from relevance to prayer, from popularity to ministry, and from leading to being led. Nouwen says that

“leadership must be rooted in the permanent, intimate relationship with the incarnate Word, Jesus” (Nouwen 1989, 89).

Barton proposes that creating rhythms of work, sabbath, silence, and service, teach concrete ways to wait on God and learn to hear his voice. For people to be prepared in ministry they must create the rhythms that fine tune their ability to hear the Holy Spirit. Barton indicates that the spiritual disciplines themselves are those building blocks. They can create intimacy with the Father,

Son, and Holy Spirit that feed and nourish the soul (Barton 2006, 15).

Listening is a quality of a good leader. A spiritually formed leader will listen to those they lead, they will listen to divergent views and opinions and matters of the heart. They will also listen to the Holy Spirit and notice his desires for the group and themselves. Listening helps people feel valued and cared for and ensures that multiple perspectives and points of view are considered before

172 decisions are made. Margaret Guenther in her book Holy Listening says that

“Domination and submission is not what spiritual direction is about, but “holy listening”, presence, and attentiveness (Guenther 1992, 1). The practice of holy listening provides space for people to be heard, known, and for them to also hear themselves. True listening is a gift that a leader can give.

Rima in his work Leading from the Inside Out discusses a fresh perspective of focusing on the internal view of self-leadership. Arguing that establishing internal, holistic self-leadership is essential for effective leaders.

Rima’s insights contain a broad spectrum from establishing personal and leadership values, through establishing daily spiritual disciplines. In each chapter, the opportunity to self-reflect and utilize the tools provided a strong foundation for self-leadership (Rima 2000, 18).

Leighton in Transformational Leadership proposed many views of Jesus as leader. We often here of Jesus as the Servant Leader, but less often delve in the views of vision castor, strategist, shepherd maker, and a personal favorite, struggler. Jesus as struggler was not afraid of conflict, whether it was Satan or his disciples. He met it head on and did not let it fester. The way he met conflict was out of the place of knowing who he was combined with a deep understanding of the human condition. Leighton shows a simple yet powerful seven step process that moves from acceptance of conflict to quickly confronting, diagnosing the root problem, moving to common ground, finding a common symbol, refocusing on the vision, and patiently dealing with conflict (Leighton

173

1991, 269). Leaders cannot be truly transformational if they ignore or handle conflict poorly.

Context

This will be an impact project. The participants will consist of a pastoral team at Vineyard Delaware County, in Sunbury, Ohio. The Senior pastor is new to the role as his predecessor is retiring. The team is a mixture of seasoned staff members and some who have been recently brought to the team. There will be eight to nine participants, including the entire pastoral staff, and the senior pastoral coordinator who serves in a pastoral capacity with the pastors.

The primary focus will be a blend of spiritual formation and leadership development. The intent is to use spiritual formational processes with leadership development, thus bringing a unique growth experience for the participants. The program will begin with a retreat followed by four monthly sessions. The content of each session will mirror the project goals with a focus of all outcomes being primarily formational not educational. Individual spiritual direction meetings with each pastor are also a component of the design.

Definition of Terms

Leadership Formation – a wholistic approach to leadership that includes spiritual formation, emotional health, and servant leadership.

Project Goals

174 what extent does leadership formation impact the senior pastoral team at

Vineyard Delaware County in Sunbury, Ohio through the practice of a formational small group experience?

1. To impact the participants’ knowledge of their leadership foundation through

leadership formation practices.

2. To impact the participants’ awareness of spiritually formed team dynamics

3. To impact the participants’ awareness of their identity through the use of self-

assessments

4. To impact the participants’ spiritual formation through spiritual disciplines

5. To impact the participants’ awareness of healthy self-care practices.

Design, Procedure, and Assessment

The project design will be an impact project with eight to nine pastors in person over a four-month period meeting in person monthly. The impact project is designed to do formational small group work to affect them as spiritual leaders.

The assessment will contain three questions for each of the 5 project goals for a total of fifteen quantitative questions. This assessment will be done in person at the beginning and the end of the project. A seven-point Likert scale will be utilized to measure the impact of the project. The scale will range from totally agree to totally disagree. There will be one open ended qualitative question for each project goal for a total of five that will include an opportunity for personal feedback on the project.

175

Personal Goals

A healthy balanced approach to life is necessary to model this work for

others. It is all too easy to let the busyness of life get in the way of personal

health and intimacy with God. To that end in order to maintain health and

wellbeing:

1. I will practice the spiritual disciplines of prayer five days a week for thirty minutes

per day.

2. I will practice the discipline of retreat eight hours monthly to allow space for God

by getting alone with God in nature.

3. I will practice self-care by prayer walking for thirty minutes a day, four days a

week.

Field Consultant

My field consultant will be Dr. Stephen Van Dop, DMin, Pastor of

Evangelism and Church Planting at Vineyard Church of Columbus, Columbus,

Ohio. His leadership as part of the senior pastoral team will be valuable to this

project.

176

APPENDIX TWO VINEYARD DELEWARE COUNTY Pastoral Leadership Pre-Assessment

Please provide the following personal information: Present Age: ❑ 18-24 ❑ 25-32 ❑ 33-39 ❑ 40-49 ❑ 50-59 ❑ 60-69 ❑ 71-79

Gender: ❑ M

❑ F

Years of leadership experience: ❑ No experience in leadership ❑ Less than 3 ❑ 3-5 ❑ 6-10 ❑ 11-15 ❑ More than 15

Years working in ministry: ❑ No experience in ministry ❑ Less than 3 ❑ 3-5 ❑ 6-10 ❑ 11-15 ❑ More than 15

177

Please check the number that pertains to your level of agreement. All quantitative questions will be measured on a Likert Scale listed as follows: 1- Strongly Disagree 2- Moderately Disagree 3- Slightly Disagree 4- Neutral 5- Slightly Agree 6- Moderately Agree 7- Strongly Agree

1. I know my life values as laid out in a personal leadership plan. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑

2. I am aware of my core longings 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 3. I am aware of how listening to God impacts the spiritual formation of the pastoral team. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 4. I know contemplative prayer has a positive impact on my spiritual growth. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 5. I am aware of how the spiritual discipline of silence impacts healthy self-care. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 6. I know my life vision as laid out in a personal leadership plan. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 7. I am aware of my personality strengths 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 8. I am aware of how listening to all members of the pastoral team impact the spiritual formation of the pastoral team. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 9. I know the discipline of silence has deepened my relationship with the Lord. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 10. -I am aware of how the spiritual discipline of Sabbath impacts healthy self- care. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ All quantitative questions will be measured on a Likert Scale listed as follows:

178

1- Strongly Disagree 2- Moderately Disagree 3- Slightly Disagree 4- Neutral 5- Slightly Agree 6- Moderately Agree 7- Strongly Agree 11. I know my personal leadership goals as laid out in a personal leadership plan 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 12. I am aware of my spiritual gifts. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 13. I am aware of how my strengths aid in spiritually forming the pastoral team. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 14. I have a Rule of Life that guides my spiritual formation. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 15. I am aware of what spiritual disciplines impact stress management. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 16. I know my life mission as laid out in a personal leadership plan. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 17. I am aware of my identity in God. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 18. I am aware that group spiritual formation creates community on the pastoral team. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 19. I build time for Sabbath in my life on a weekly basis 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑ 20. I am aware of how a rule of life will create life balance 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑

179

APPENDIX THREE VINEYARD DELEWARE COUNTY Pastoral Leadership Post-Assessment

Please provide the following personal information: Present Age: ❑ 18-24 ❑ 25-32 ❑ 33-39 ❑ 40-49 ❑ 50-59 ❑ 60-69 ❑ 71-79

Gender: ❑ M

❑ F

Years of leadership experience: ❑ No experience in leadership ❑ Less than 3 ❑ 3-5 ❑ 6-10 ❑ 11-15 ❑ More than 15

Years working in ministry: ❑ No experience in ministry ❑ Less than 3 ❑ 3-5 ❑ 6-10 ❑ 11-15 ❑ More than 15

180

1. I know my life values as laid out in a personal leadership plan. 1 ❑ 2 ❑ 3 ❑ 4 ❑ 5 ❑ 6 ❑ 7 ❑

181

182

Post Project Assessment Please take a moment to complete this last section. Your answers are very important.

1. What is the most important learning from your personal leadership plan?

Explain.

2. What have you learned the most about yourself as a spiritual leader?

Explain.

3. What is the most important thing that you bring to the pastoral team at VCDC?

Explain.

4. What spiritual discipline is most useful for building your relationship with God? Have you seen that evolve?

183

Explain.

5. How have you adjusted your approach to self-care?

Explain.

184

REFERENCES

Adams, Christopher J., Holly Hough, Rae Jean Proeschold-Bell, Jia Yao, Melanie Kolkin. 2017. Clergy Burnout: A Comparison Study with Other Helping Professions. Pastoral Psychol. 66. 147–175.

Anderson, Alan. 2006. The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century. Transformation 23, no. 2 (April).

Averbeck. Richard E. 2008. Spirit, Community, and Mission: A Biblical Theology for Spiritual Formation. Journal of Spiritual Formation and Soul Care. Vol. 1. No. 1. 27-53.

Barton, Ruth Haley. 2006. Sacred Rhythms; Arranging our Lives for Spiritual Transformation. Downers Grove, IL. InterVarsity Press.

______. 2008. Strengthening the Soul of Your Leadership: Seeking God in the Crucible of Ministry. Grand Rapids, MI. Zondervan.

______. 2011. Sacred Rhythms: Spiritual Practices that Nourish Your Soul and Transform Your Life. Grand Rapids, MI. Zondervan.

______. 2012. Pursuing God’s Will Together: A Discernment Practice for Leadership Groups. Downers Grove, IL. InterVarsity Press.

Barth, Karl. 1933. The Epistle to Romans. New York. Oxford University Press.

Benner, David G. 2002. Sacred Companions: The Gift of Spiritual Friendship and Direction. Downers Grove, IL. InterVarsity Press.

Benner, David G. and Gary W Moon. 2004. Spiritual Direction and the Care of Souls: A Guide to Christian Approaches and Practices. Downers Grove, IL. InterVarsity Press Academic.

Bennema, Cornelis. 2014. Mimesis in John 13: Cloning or Creative Articulation. Novum Testamentum. 56. 261-274.

Berkouwer, G.C. 1952. Studies in Dogmatics: Faith and Sanctification. Grand Rapids, MI. Wm. B. Eerdmans Publishing.

Besterling, Ron. 2006. The Mentoring Approach of Jesus as Demonstrated in John 13. The Journal of Youth Ministry, 5, no.1 (Fall).

Blanchard, Ken and Phil Hodges. 2005. Lead Like Jesus. Nashville, TN. Thomas Nelson.

185

Bonhoeffer, Dietrich. 2012. Bohnoeffer Down Under: Australian and South African Essays Celebrating the Century of Dietrich Bonhoeffer’s Birth. Hindmash, SA. ATF Ltd.

Boyatzis, Richard and Annie McKee. 2005. Resonant Leadership. Boston. Harvard Business Review Press.

Boyd, Gregory A. 2010. Present Perfect: Finding God in the Now. Grand Rapids, MI: Zondervan.

Brown, Brene. 2007. I thought it was Just Me: Making the Journey from What will People Think? To I Am enough. New York. Penguin Random House.

______. 2010. TedTalk Tedx Houston. The power of Vulnerability.

______. 2018. Dare to Lead: Brave Work, Tough Conversations, Whole Hearts. New York. Penguin Random House.

Bryant, Robert A. 2004. Romans 12:1-8. Interpretation, (July).

Calhoun, Adele Ahlberg. 2005. Spiritual Disciplines Handbook: Practices that Transform Us. Downers Grove, IL, Intervarsity Press.

Carson, D.A. 1991. The Gospel According to John. Grand Rapids, MI. William B Eerdsmans Publishing Company.

Collins, Jim. 2001. Good to Great: Why Some Companies Make the Leap and Others Don’t. New York. Harper Collins Publishing.

Coloe, Mary L. 2004. Welcome into the Household of God: The Foot Washing in John 13. The Catholic Journal Quarterly. Vol. 1. No. 66.

Covey, Stephen M.R. 1991. Principle Centered Leadership. New York. Free Press.

______. 2006. The Speed of Trust: The One Thing that Changes Everything. New York. Free Press.

Davies, Oliver. 2014. Holy Spirit and Mediation: Towards a Transformational Pneumatology. International Journal of Systematic Theology. Vol. 16. No 2. de Caussade, Jean-Pierre. 1989. Sacrament of the Present Moment. San Francisco, CA: HarperCollins.

186

Dieter, Melvin E., Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, John F. Walvoord. 1987. Five Views on Sanctification. Grand Rapids, MI. Zondervan.

Enns, Paul, P. 1989. Moody Handbook of Theology. Chicago. Moody Publishers.

Erickson, Millard, J. 1983. Christian Theology: Third Edition. Grand Rapids, MI. Baker Academic

Fields, Mark, Stephen Summerell. 2013. Mission and Spiritual Formation: Reflections on the Experience of the Vineyard Movement. Journal of Spiritual Formation and Soul Care 6. no 1: 46-55.

Fitzmyer, S.J. 1993. Anchor Yale Bible: Romans: A new Translation with Introduction and Commentary. New Haven. Yale University Press.

Ford, Leighton. 1991. Transformational Leadership: Jesus Way of Creating Vision, Shaping Values & Empowering Change. Downers Grove, IL: InterVarsity Press.

Foster, Richard, 1992. Prayer: Finding the Hearts True Home. New York. HarperOne.

______. 1998. Streams of Living Water: Essential Practices from the Six Traditions of the Christian Faith. New York. Harper Collins.

______. 2008. Life With God: Reading the Bible for Spiritual Transformation. New York. Harper Collins.

______. 2018. Celebration of Discipline: The Path to Spiritual Growth Special Anniversary Edition. New York. HarperOne.

Freeman, GT. 2011. Spirituality and Servant Leadership: A Conceptual Model and Research Proposal. Regent University. Emerging Leadership Journeys. Vol 4. 120-140.

Fry, Louis W. 2003. Toward a Theory of Spiritual Leadership. The Leadership Quarterly.14, no. 6. 719.

Ghadiri, Argang, Andreas Habermacher, Theo Peters. 2011. Neuroleadership: A Journey Through the Brain for Business Leaders. New York. Springer.

Goleman, Daniel. 1998. What Makes a Leader. Harvard Business Review.

Goleman, Daniel, Richard Boyatzis, Annie McKee. 2004. Primal Leadership: Learning to Lead with Emotional Intelligence. Boston. Harvard Business

187

School Press.

Gooderick, Edward W., John Koblenberger III. 1999. Zondervan NIV Exhaustive Concordance: Second Edition. Grand Rapids, MI. Zondervan.

Greenleaf, Robert. 1991. The Servant as Leader. Westfield, IN. The Robert K. Greenleaf Center.

Gortner, David. 2014. Clergy Leadership for the 21st Century: Are We Up to the Task?. Virginia Theological Seminary Whitepaper.

Grudem, Wayne. 1994. Systematic Theology; An Introduction to Biblical Doctrine. Grand Rapids, MI. Zondervan.

______.1999. Bible Doctrine: Essential Teachings of the Christian Faith. Grand Rapids, MI. Zondervan.

Guenther, Margaret. 1992. Holy Listening; The Art of Spiritual Direction. Cambridge, MA. Cowley Publications.

Halley, Anne. 2009. Developmental Formational Prayer. Ashland. Oh.

______. 2016. “Developmental Formational Prayer”, Lecture, Ashland Theological Seminary. Ashland, Ohio, July 11 - 16, 2016.

Harrison, Nonna Verna. 2010. Gods Many Splendored Image: Theological Anthropology for Christian Formation. Grand Rapids, MI. Baker Academic.

Howard, Evan B. 2008. The Brazos Introduction to Christian Spirituality. Grand Rapids, MI. Brazos Press.

International Coach Federation (ICF). 2019. https://coachfederation.org/code-of ethics

Juwah, Ann Marie. 2019. Discovery of Spiritual Formation Practices of Select Women of the National Baptist Convention, USA, INC. Dissertation. Ashland Theological Seminary.

Kanagaraj, Jey J. 2003: Johannine Jesus, The Supreme Example of Leadership: An Inquiry into John 13:1-20. Themelios, 29 no.3, 15-26.

Keener, Craig S.1993. The IVP Bible Background Commentary; New Testament. Downers Grove, IL. InterVarsity Press.

Keller, Timothy. 2018. The Reason for God: Belief in an Age of Skepticism. New York. Penguin Random House.

188

Kelly, Thomas, R. 1992. A Testament of Devotion. New York. Harper Collins Publishers

Kets de Vries, Manfred F.R. 2003. Leaders, Fools, And Imposters: Essays on the Psychology of Leadership. Lincoln, NE. iUniverse Inc.

Köstenberger, Andreas J., 2004. John: Baker Exegetical Commentary on the New Testament. Grand Rapids, MI. Baker Academic.

Kouzes and Posner. 2007. Leadership Challenge: 4th Edition. San Francisco. Jossey Bass.

Laird, Martin. 2006. Into the Silent Land: The Practice of Contemplation. New York, NY. Oxford University Press.

Lewis, C.S. 1961. The Screwtape Letters. New York. Harper One.

Lincoln, Andrew T., 2005. Black’s New Testament Commentaries: The Gospel According to Saint John. New York. Hendrickson Publishers Inc.

Longman III, Tremper, Dan B. Allender. 1994. The Cry of the Soul: How our Emotions Reveal Our Deepest Questions About God. Colorado Springs, CO. NavPress

Manney, Jim. 2011. A Simple Life Changing Prayer. Chicago, IL: Loyola Press.

Manning, Brennan. 2002. Abba’s Child: The Cry of the Heart for Intimate Belonging. Colorado Springs. NavPress.

Marshal, Howard, A.R Millard, J.I. Packer, D.J. Wiseman. 1996. New Bible Dictionary; Third Edition. Downers Grove, IL. InterVarsity Press.

Marshall, Jay W. 2015. Quaker Contributions to an Integration of Spirituality and Leadership. Journal of Religious Leadership, Vol 14. No 1, Spring 2015: 1- 21.

McCloskey, Mark, Jim Louwsma. 2014. The Art of Virtue Based Transformational Leadership: Building Strong Businesses, Organizations, and Families. Bloomington, MN. The Wordsmith

McIntosh, Gary L., Samuel D. Rima. 2007. Overcoming the Dark Side of Leadership: How to Become an Effective Leader by Confronting Potential Failures. Grand Rapids, MI. Baker Books.

Miller, Donald, E. 1997. Reinventing American Protestantism: Christianity in the

189

New Millennium. Berkley, CA. University of California Press.

Moloney, Francis J., 1998. Sacra Pagina Series Volume 4: The Gospel of John. Collegeville, MN. The Liturgical Press.

Moo, Douglas J. 2018. The Letter to the Romans: Second Edition. Grand Rapids, MI. William B. Eerdsmans Publishing Company.

Mounce, William D. 2006. Mounce's Complete Expository Dictionary of Old and New Testament Words. Grand Rapids, MI. Zondervan.

Mulholland, Robert. 2000. Shaped by The Word: The Power of Scripture in Spiritual Formation. Nashville, TN. Upper Room Books.

______. 2006. The Deeper Journey: The Spirituality of Discovering Your True Self. Downers Grove, IL: InterVarsity Press.

Nathan, Rich, Ken Wilson. 1995. Empowered Evangelicals: Bringing Together the Best of the Evangelical and Charismatic Worlds. Boise, ID. Ampelon Publishing.

Nemek, Francis Kelly, Marie Theresa Coombs. 1985. The Way of Spiritual Direction. Collegeville, MN. The Liturgical Press.

Nixon, David. 2019. Interview by Karen Semon. Columbus. October 30.

Normandin, B. 2012. Three Types of Change Management Models. https://www.mckinsey.com/. Retrieved July 3, 2015.

Northouse, Peter G. 2016. Leadership: Theory and Practice Seventh Edition. Thousand Oaks, CA. Sage Publications Inc.

Nouwen, Henri M. 1972. The Wounded Healer; In Our Own Woundedness We Can Become a Source of Life for Others. New York, NY. Doubleday.

______. 1981a. The Way of the Heart: Connecting with God Through Prayer, Wisdom, and Silence. New York. The Random House Publishing Group.

______. 1981b. Spiritual Direction. Worship, 55 no 5, p 399-404.

______. 1989. In the Name of Jesus; Reflections on Christian Leadership. New York, NY. Crosswood Publishing Company.

Osborne, Grant R., 2004. Romans: The IVP New Testament Commentary

190

Series. Downers Grove, IL. IVP Academic.

______. 2017. Romans: Verse by Verse: Osborne New Testament Commentaries. Bellingham, WA. Kirkdale Press.

Palmer, Parker. 2004. A Hidden Wholeness: A Journey Toward an Undivided Life. San Francisco. Jossey Bass.

Peterson, David, Andreas J. Köstenberger, Desmond Alexander, and Thomas R. Schreiner. 2017. Holeman Reference: Commentary on Romans. Nashville. Holman Reference.

Peterson, Eugene. 1987. Working the Angles: The Shape of Pastoral Integrity. Grand Rapids, MI. Wm. B. Eerdmans Publishing.

______. 1992. Under the Unpredictable Plant: An Exploration in Vocational Holiness. Grand Rapids, MI. Wm. B. Eerdmans Publishing.

Plank, Geoffry. 2016. Discipline and Divinity: Colonial Quakerism, Christianity, and Heathenism in the Seventeenth Century. American Society of Church History: Church History 85.3 (September), 502-528.

Pooler, D. 2011. Pastors and Congregations at Risk: Insights from Role Identity Theory. Pastoral Psychology, 60; 705-712.

Poon, Randy. 2006. A Model for Servant Leadership, Self-Efficacy and Mentorship. School of Leadership Studies. Regent University. August.

Rath, Tom. 2007. StrengthsFinders 2.0: From Gallup. New York. Gallup Press.

Ridderbos, Herman. 1997. The Gospel of John: A Theological Commentary. Grand Rapids, MI. Wm. B. Eerdmans Publishing Co.

Rima, Samuel D. 2000. Leading from the Inside Out: The Art of Self-Leadership. Grand Rapids, MI. Baker Books.

Robinson, Bill. 2009. Incarnate Leadership: 5 Lessons from the Leadership Life of Jesus. Grand Rapids, MI. Zondervan.

Rohr, Richard. 2003. Everything Belongs: The Gift of Contemplative Prayer. New York. The Crosswood Publishing Company.

______. 2009. The Naked Now: Learning to See as the Mystics See. New York. The Crosswood Publishing Company.

Rosner, Brian S. 2017. Known by God: A Biblical Theology of Personal Identity.

191

Grand Rapids, MI. Zondervan.

Scazzero, P. 2015. The Emotionally Healthy Leader: How Transforming Your Inner Life Will Deeply Transform Your Church, Team, and the World. Grand Rapids, MI. Zondervan.

Schreiner, Thomas R. 1998. Romans: Baker Exegetical Commentary on the New Testament. Grand Rapids, MI. Baker Academic.

Seamands, Stephen. 2003. Wounds that Heal: Bringing our Hurts to the Cross. Downers Grove, IL. Intervarsity Press.

Sharman, Cecil W. 1991. George Fox and the Quakers. Richmond, IN. Friends United Press.

Spears, Larry D., Michele Lawrence. 2004. Practicing Servant Leadership: Succeeding Through Trust, Bravery, and Forgiveness. San Francisco. Jossey-Bass.

Stafford, Gil. 2014. When Leadership and Spiritual Direction Meet: Stories and Reflections for Congregational Life. Lanham, MD: Rowman and Littlefield.

Stott, John R. W. 1994. The Message of Romans. Downers Grove, IL. InterVarsity Press.

Thompson, Curt. 2010. The Anatomy of the Soul: Surprising Connections Between Neuroscience and Spiritual Practices That Can Transform Your Life and Relationships. Carrollton, TX. Tyndale House Publishers.

______. 2015. The Soul of Shame: Retelling the Stories We Believe About Ourselves. Downers Grove, IL. InterVarsity Press.

Tozer, A.W. True Leadership. The Reaper, Feb. 1962, pp. 459.

Thurman, Howard. 1949. Jesus and the Disinherited. New York, NY: Abington- Cokesbury Press.

Van der Watt, J. 2017. The Meaning of Jesus Washing the Feet of His Disciples (John 13). Neotestamentica 51.1. 25–3.

Van Etten, Henry. 1959. Men of Wisdom: George Fox and the Quakers. New York. Harper Torchbooks.

Vineyard USA. 2019. https://vineyardusa.org/welcome/.

Wardle, Terry. 2001. Healing Care, Healing Prayer: Helping the Broken Find

192

Wholeness in Christ. Abilene, TX. Leafwood Publishers.

______. 2004. Draw Close to the Fire: Finding God in the Darkness. Abilene, TX. Leafwood Publishers.

______. 2005. Wounded: How to Find Wholeness and Inner Healing in Christ. Abilene, TX: Leafwood Publishers.

______. 2017a. “Spiritual Formation”, Lecture, Ashland Theological Seminary. Ashland, Ohio, February 6 - 10, 2017.

______. 2017b. Identity Matters: Discovering Who You Are In Christ. Abilene, TX. Leafwood Publishers.

Warner, Larry 2010. Journey with Jesus: Discovering the Exercises of St. Ignatious. Downers Grove, IL. InterVarsity Press.

Willard, Dallas, 2002. Renovation of the Heart: Putting on the Character of Christ. Colorado Springs, CO. NavPress.

Willard, Dallas., Simpson, Don. 2005, Revolution of Character: Discovering Christ’s Pattern for Spiritual Transformation. Colorado Springs. NavPress.

Wilson, Sandra. 2002. Released from Shame: Moving from the Pain of the Past. Downers Grove, IL. InterVarsity Press.

Wimber, John, Kevin Springer. 1986. Power Evangelism. Bloomington, MN. Chosen Books.

Winston, Bruce, Michael Hartsfield. 2004. Similarities Between Emotional Intelligence and Servant Leadership. School of Leadership Studies. Regent University.

193