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GLOBAL GOOD NEWS: : A THEOLOGY OF MISSION FOR FREE METHODIST WORLD MISSIONS
engagement with the community outside of. Christ. In
those communities where there is no body of believers (a
church), Christian witnesses are sent by a church with a
vision for living and proclaiming Christ in those
communities. In those communities where there is a
body of believers, that church is called to incarnate the
life of Christ and to proclaim the good news of the
kingdom in such a manner that those outside of Christ
will be awakened to God
'
s intentions for their lives and
their communities.
The global village is a reality. Communities
which exist thousands of miles from one another are now
connected in a web of relationships facilitated by
transport and communications technology, commerce,
and immigration. In this globalized context the
inequities in the distribution of material resources and
power and the exploitation of peoples and environments,
are apparent. The body of Christ represents a unique
international community connected together through
common belief and the presence of the Holy Spirit who
points believers toward unity in spirit and purpose. This
global family of believers has an especial responsibility to
share their resources (knowledge, gifts, finances, etc.)
amongst one another, seeking to address the inequities
and exploitation inherent in our distorted world.
Forces in the spiritual realm are seeking to oppose
all that we do in the name of Jesus Christ. As we seek to
address the concerns of our distorted material world we
must acknowledge the distortion of the spiritual realm as
well. We have an active Adversary who is spreading a
pervasive evil throughout all dimensions of human
existence. The body of Christ must therefore, also,
conduct itself as in a spiritual war for the restoration of
broken relationships and broken communities. Our tools
in this conflict are not human constructions but prayer,
in which we call God to intervene against these spiritual
forces, and the armour of God which allows us to stand
firm in the midst of attack and despair (Eph 6:10-18).
Characteristics of Community
Transformation
We desire to conduct ourselves in such a way that these
actions/attitudes characterize our activities:
We desire to be incarnational.
When God entered the visible, material world through
the incarnated Christ he demonstrated his concern for
more than just the spiritual dimension of human
existence. God became concrete and real, touching the
real lives of real people, and we must do likewise.
Jesus came not as a conquering, problem-solving
Messiah, but as limited divinity, emptying himself of
powers and prerogatives, and we must do likewise.
Jesus
'
life was a visible reflection of the character
and presence of God, to whom he continually referred
those who wanted to revere him. Our Spirit-enabled lives
and ministries are merely signs of the kingdom - we must
point people to the King and not to ourselves.
We desire to minister to the whole person. When God
created humans in his own image, he set a value and
significance to every aspect of our existence. It is difficult
to understand people apart from their relationships with
God, self, community, those we call "other," and the
environment. We conduct ourselves with people,
therefore, in a manner which respects and addresses the
interplay of this web of interactions.
We desire to enable a transformative learning
environment. God desires that lives be transformed and
restored to his original intention. Jesus
'
ministry gives us
a picture of a transformative learning environment in
which minds, values, attitudes, and actions were changed
through critical encounters and incremental adjustments
in worldviews. The manner in which we engage with a
community should enable an environment for change
and transformation.
Listening to the stories of people
'
s lives is the
beginning point to understanding where change needs to
happen. Every community has a history and learning
from those stories communicates respect and value. The
people have been learning, coping, adapting and
surviving long before we arrived. They have tried to
innovate, good things have happened and there are
aspects of their community of which they are extremely
proud. The positive elements of a community
'
s story can
be a source of vision and energy for future possibilities.
Learning together provides the most lasting
change. When we value people and their communities
through listening, we indicate our desire for
interdependence. We can learn from their stories and
methods in ways that can be shared with other
communities. When the community, then, learns from
our knowledge, methods, attitudes and behaviours, we
106
have moved to mutuality, in which both the giver and the
receiver are benefiting from the relationship.
Participation involves people taking part in decisions and
actions that affect their lives. It recognizes people
'
s
dignity and is one of the key ways by which people
become empowered. When we model adaptation and
flexibility in our methods we create space for change in
the minds of those we are working with. When we
acknowledge the valid contributions of others, we create
networks and relationships that will sustain change over
time.
Evaluation leads to accountability and durable
outcomes. In a transformative model, evaluation is a
fundamental means of indicating change in the
community. Evaluation is not primarily for the
development agent or the donors. Evaluation, therefore,
is done by the community, examining goals achieved, use
of budget, timeframes, identifying problems and
assessing progress. These steps are necessary to determine
what is working and how to best allocate resources.
Beyond accountability, however, is the question
of durable outcomes. What has changed in lives within
the community
?
Have marred identities been healed
?
Have people found significance in their vocations
?
Have
relationships been restored
?
Have systems and structures
been reconstituted toward an outward orientation and
laid down their power mechanisms
?
Have worldviews
and values been adjusted or transformed
?
Recommended text:
Bryant Myers. Walking With the Poor: Principles and Practices of
Transformational Development. Maryknoll: Orbis Books, 1999.
Consultation Participants:
Rev. Dr. Art Brown, Rev. Dr. Henry Church, Rev. Bonnie Church,
Rev. Jerry Coleman, J. R. Crouse, Rev. Greg Pennington, Sheldon
Gilmer, Dr. Bryant Myers, Hubert Normil, Vickie Reynen, Rev.
David Roller,
Y
vonne Roller, Rev. Dan Sheffield, Dr. Glenn Snyder,
Rev. Eric Spangler, Rev. David
Y
ardy, Sherrill
Y
ardy, Ann Van Valin,
Development Reading List
Bradshaw, Bruce. Bridging the Gap: Evangelism, Development and
Shalom. Monrovia,
CA: MARC Publications, 1993.
Batchelor, Peter. People in Rural Development. Paternoster Press,
1991.
Bradshaw, Bruce. Bridging the Gap: Evangelism, Development and
Shalom. Monrovia,
CA: MARC Publications, 1993.
Cheyne, John R. Incarnational Agents: A Guide to Developmental
Ministry.
Birmingham, AL: New Hope, 1996.
Friedmann, John. Empowerment: The Politics of Alternative
Development. Cambridge,
MA: Blackwell, 1992.
Greenway, Roger. Together Again: Kinship of Word and Deed.
Monrovia, CA: MARC
Publications, 1998.
Jakonda, Sulaiman Z.
Y
our Kingdom Come: A Book on Wholistic
Christian Development. Jos,
Nigeria: Rurcon, 2001.
McAlpine, Thomas. By Word, Work and Wonder: Cases in Holistic
Ministry. Monrovia,
CA: MARC Publications, 1995.
Myers, Bryant. Walking With the Poor: Principles and Practices of
Transformational
Development. Maryknoll: Orbis Books, 1999.
Perkins, John. Beyond Charity: The Call to Christian Community
Development. Grand
Rapids: Baker Book House, 1993.
Samuel, Vinay and Chris Sugden (editors). Mission or
Transformation: A Theology of
the Whole Gospel. Irvine, CA: Regnum Books Intl., 1999.
Sider, Ronald, Philip Olson and Heidi Unruh. Churches that Make
a Difference: Reaching
Y
our
Community with Good News and Good Works. Grand Rapids:
Baker Book House, 2002.
Thomas, Jean and Lon Fendall. At Home With the Poor. Newberg,
OR: Barclay Press,
2003.
Y
amamori, T. and Bryant Myers, Kenneth Luscombe (editors).
Serving With the Urban
Poor: Cases in Holistic Ministry. Monrovia, CA: MARC
Publications, 1998.
GLOBAL GOOD NEWS: : A THEOLOGY OF MISSION FOR FREE METHODIST WORLD MISSIONS
12
53
Theological Foundations
The document "A Theology of Mission for Free
Methodist Missions" affirms:
Since all Christians are members of Jesus Christ
and of each other, and all are gifted by the Holy
Spirit, every believer has some gift-ministry in
the church and/or in the world. On the basis of
the priesthood of believers and the gifts of the
Spirit, we affirm that every Christian is a
minister of the gospel and that believers are
called to diverse ministries and areas of
leadership (Eph. 4:7-12). God gives gifts and
ministries, and the authority for ministry and
leadership, to both men and women, so that in
principle all roles of ministry and leadership are
equally open to women as well as to men (A
Theology of Mission for Free Methodist
Missions, II.5).
This provides a fundamental biblical, Wesleyan, and
Free Methodist perspective within which the
understanding and practice of leadership in Free
Methodist missions are to be understood. Specifically, it
locates leadership within ecclesiology (the reality of the
Body of Christ) and bases it on the nature of God and his
work in Jesus Christ through the Spirit in creation and
redemption. So we start with this affirmation: Biblically
and theologically speaking, leadership must be
understood within the context of: (1) the image of God,
(2) the church as Body of Christ, and, fundamentally, (3)
the doctrine of the Trinity.
In common with all humans, leaders reflect the
image of God. God gave oversight capacity to all humans
as an inherent attribute of being created in his image
(Gen 1:27,28). Men and women are "capable of God," of
deep communion and companionship with God, if the
effects of sin can be overcome. Out of this relationship
comes the desire to exercise leadership in restoring the
whole of the created order to God
'
s intended purpose.
Leaders emerge from the Body of Christ. A
relationally connected, mutually supportive body of
believers will encourage spiritual growth in which gifts,
abilities and skills are recognized and affirmed, being put
to use in redemptive ministry (Eph 4:16). In the midst of
ministry engagement, leadership capacity will emerge.
Leadership should be practiced as a reflection of the
Trinity. All members have gifts, roles and contributions
that should be developed, affirmed and exercised in a
relational, dialogical manner, reflecting what Scripture
DEVELOPING LEADERS:
PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
13
105
reveals about the relationship of Father, Son and Holy
Spirit (John 14:26, Gal 4:6, 1 Peter 1:2). Shared and
team ministry should be utilized as much as possible.
Creative Tensions in
Christian Leadership
All leadership shares some common characteristics, but
Christian leadership is unique in that it is leadership in
service to Jesus Christ and his mission. As head of the
church, Jesus is both the leader we must follow and the
model for our leadership and discipleship. The Holy
Spirit guides and empowers the church to discern where
Jesus is leading and to carry out its mission in the spirit
of Jesus.
Christian leadership functions in the context both of the
church as Body of Christ and of the multicultural reality
of today
'
s world. Effective leadership bridges several
points of creative tension:
O
Free Methodist - Catholic. The Free Methodist
Church is a denomination with its own history,
integrity, mission, and international presence.
Y
et it
recognizes the larger Body of Church worldwide and
seeks the welfare of God
'
s people everywhere.
O
Democracy - Authority. Free Methodist leadership
recognizes that all members should participate in
decision-making in the church but also the legitimacy
of structures of leadership and authority. This tension
is held together through affirming the giftedness and
priesthood of all believers and also God
'
s specific
calling of apostles and other leaders.
O
Universal - Contextual. Leadership is a universal need
in the church, but leadership practices, expectations,
and structures will vary and may be adapted
according to particular cultural contexts.
O
Freedom - Accountability. The "Free" in Free
Methodist affirms the freedom of the Spirit in the
church, including real freedom for the exercise of
gifts, leadership and ministry. The church affirms
individual initiative but also shared mutual
responsibility. As Methodists, Free Methodists
recognize the need for structure and constituted
mechanisms of accountability so that all is done
"decently and in order" for the effective functioning
of the Body and the extension of mission.
O
Tradition - Innovation. Free Methodists recognize the
value of church tradition through the centuries but
also the need of (and freedom for) innovation
according to contemporary needs and challenges.
Effective leadership is a creative blend of tradition
and innovation, the old and the new.
O
Conflict - Reconciliation. Free Methodists recognize
that in leadership and the growth of the church,
conflict is to be expected and can be positive.
Conflict provides the opportunity to work toward
reconciliation in the spirit of Jesus Christ.
O
Skills - Gifts. Leadership is a matter of both skills and
gifts. The Spirit variously gifts people for ministry,
and leaders can often further enhance their ministries
by learning specific skills appropriate to their tasks.
O
Serving - Leading. Leaders are called to follow the
example of Jesus Christ, who came not to be served
but to serve. As servants of Jesus and the kingdom of
God, however, leaders are called to provide initiative
and facilitate vision for the sake of God
'
s mission in
the world.
Context for Identifying
Emerging Leaders
John Wesley believed that growth in all inward and
outward holiness took place in a context of genuine
Christian community. As God-seekers interact with
others on the pilgrimage toward Christ, the encounter
with the grace-enabled, Body of Christ (ecclesia) crafts
and focuses our way forward to wholeness and holiness.
Growth in holiness and growth in ministry and
leadership are interrelated - practically the two sides of
the same coin. Since holiness in the Wesleyan tradition is
understood as the love of God expressing itself outwardly
in love to others, growth in grace also means growth in
ministry. Optimism that grace will lead to the inward
growth/perfecting of believers means an optimism
regarding the capacity of ordinary Christians to engage in
effective ministry in their worlds.
The local body of believers needs to create an
environment that includes and welcomes all who find
their way into the community (Acts 2:46,47), where
people are attended to, where they are seen, affirmed and
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
14
53
made whole (Matt 9:22), and where people are embraced
in their diversity of needs and giftings, leading to
adjustments in the Body as a whole (Act 6:1-7). As local
churches become places of wholeness, leadership giftings
and capacity emerge, and believers with demonstrated
spirituality are released into ministry opportunities which
aid further gift discernment (Acts 6:1-7). Believers who
consistently demonstrate their availability and integrity
will remain faithful to their identity and giftings through
the process of growth and maturity, in turn providing
welcome and embrace to those just entering upon the
Way (John 15:7,8).
In this picture all believers are called to exercise their
gifts, abilities and skills in the local churches, and
beyond. In this document, prepared for FMWM
missionaries and international leaders, we are particularly
giving our attention to those emergent leaders with
giftings for the equipping ministries of the local church
and those who take up responsibility as overseers in the
connectional fellowship of interrelated local churches
within our conference structures.
Developing Leaders toward an
Eschatological Horizon
As we seek to develop leaders for the life and ministry of
the church we must continually see people from a future-
oriented horizon. That horizon gives us a picture of what
we would like to see in fully formed, mature Christian
leaders. This is a horizon toward which we are all moving.
Even though falling short we rely upon God
'
s grace to
enable movement toward this goal. Further we see the
church in global mission journeying toward the horizon
of God
'
s kingdom come in fullness.
We need to see the emergence of Christian leadership
in the context of an ongoing process where character
qualities and ministry skills are developed and fleshed
out, where spiritual giftings and calling are discerned in a
relational context, and where spiritual and theological
formation continues to transform our responses to daily
living and ministry.
As Christian leaders we have an assignment to
identify those persons who have the capacity to take up
leadership responsibility in the Body of Christ. Leaders
have the task of mentoring their movement toward all
that God may have for them, then releasing them into
places of ministry leadership where they may continue
developing toward the whole measure of the fullness of
Christ.
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
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90
Qualities of Emerging Leaders
When the Apostle Paul appointed elders in newly planted
churches, he often did not have the luxury of leaving
behind fully-formed, mature Christian leaders. He did,
however, seem to have a criteria for these "entry-level"
leaders, people who could be developed in the context of
ministry responsibility. Passages such as 1 Timothy 3:1-
13 and Titus 1:6-9 give us qualities of those suitable to
serve as overseers.
Spirituality
All believers are called to a life of intimacy with Christ.
The spiritual disciplines which aid the development of
relationship with God need to be found in the lives of
emerging leaders, as do the emergent forms of the fruit of
the Spirit.
Character
Christlike character surfaces as one of the primary
qualities of emerging leaders. Phrases such as: "above
reproach, temperate, self-controlled, respectable, not
violent but gentle, not quarrelsome, sincere, trustworthy"
etc., describe the inherent attributes of moral and ethical
strength that demonstrate an integrated person.
Drawing Power
A reputation of high esteem with both believers and
outsiders was also on Paul
'
s lists. Emerging leaders were
to be tested so see if there was anything outstanding
against them that might lead to disgrace. The care and
management of family and household were observable to
the church and the community. Respect and trust are
characteristics of those leaders who are able to draw
others into their sphere of influence.
Able to Teach
Emerging leaders have been taught the foundations of
the Christian message and are teachable in spirit. They
are prepared to be built up in the faith toward maturity
and to continue to grow in Christ. They are rooted in the
faith, and hold firmly to the truths of Scripture that they
have been taught. They are able to teach and encourage
others with sound doctrine and to respond with wisdom
to those who oppose it.
Available for Ministry
Ministry involvement is the context for discerning the
giftings and calling of emerging leaders. Existing leaders
need to encourage those individuals who make
themselves available for developing skill and experience
in ministry. As they engage actively in ministry, gifts
emerge and wisdom (reflection upon knowledge and
experience) can be acquired.
As these qualities emerge and are found in increasing
measure, leadership equippers can be assured that they
are working with the right people.
Leadership Formation
Along the Way
Local church pastors and other leaders with equipping
gifts have a responsibility to enable the development of
emergent leaders. Our model places a priority on
forming leaders within the context of local church
ministry - learning "along the way" (Mark 10:32). There
are several activities and processes that need to be enlisted
in the work of mentoring these leaders:
Discerning spiritual giftings and vocational calling
As leaders emerge with some basic qualities (like those
listed above), further discernment is needed to identify
spiritual gifts - those particular "grace-gifts" that provide
spiritual dynamite in the conduct of ministry. These are
most clearly identified in the midst of hands-on exposure
to a diversity of ministries and affirmed by mature leaders
who observe the emerging leader. A particular calling to
leadership ministry needs to be affirmed by mature
leaders and the body of Christ who have been impacted
by those gift expressions.
Forming the Servant Leader
In the Christian counter-culture, leaders must learn to be
servants. Jesus consistently interchanged the word
"servant" for those who follow him, or his Father, or
those who enter into the Kingdom (Matthew 25). Jesus
said his followers must be humble servants, refraining
from using a worldly leadership paradigm (Matt 23:11,
Mark 9:35, John 12:26). Emerging leaders will be
formed by learning to follow.
Providing risk-taking ministry opportunities
Christian leaders take risks in the midst of exploring
ministry responses to people in need of Jesus. Emerging
leaders need opportunities to learn by trial and error
under the oversight of mature leaders, with
accountability to the wider body of believers.
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
16
53
Familiarity with leadership models and methods
The New Testament gives us two pictures of emerging
leaders being exposed and apprenticed to mature leaders
in the stories of Jesus and Paul. Teaching on leadership,
exposure to the nitty-gritty of leadership life, and hands-
on apprenticeship alongside competent leaders is a
requirement for growth and development as a leader.
Learning the art of contextual theological reflection
Doing theology must be the practical exercise of all
believers as they search the Scriptures daily, privately and
in community, to meet the challenges and opportunities
of being salt and light to the world. This exercise may
come at various levels of skill but, with guidance in the
church and by the Holy Spirit, maturing leaders will
increasingly engage in applying Christian teaching,
confronting and addressing cultural context.
Free Methodist Leadership
Distinctives
As emergent leaders are mentored and given
opportunities to develop skills, experience, integrity and
persistent faithfulness, fully formed, mature Christian
leaders will result. These mature leaders will likewise
demonstrate more fully realized character qualities and
ministry skill.
Catholic in spirit
Mature leaders demonstrate broad-minded, inclusive
fellowship with other Christian believers. Wesley urged
us not to distinguish ourselves from other families in the
Christian community. Free Methodist leaders should
avoid sectarian behaviour that can so easily distract
seekers from the essentials of the faith that have been
handed down to the whole church.
Grace-filled living
Mature leaders recognize the grace of God at work in all
peoples leading them to conduct themselves with great
respect and perseverance. Grace-filled leaders are
characterized by the fruit of the Spirit, they regularly
access the "means of grace," and the spiritual disciplines
are a normal part of their life. Accessing the grace of God
leads into a calm assurance of salvation and the
perfecting/maturing of character by the infilling of the
Holy Spirit which is demonstrated through the
overflowing of love in all that is said and done.
Passion for seeing lives and communities
transformed by the Good News
Mature leaders have a passion for people, to see people
transformed in mind, body and spirit. For Wesley the
scope of evangelism was never less than the fullness of the
Christian experience - holiness of heart and a life that
conforms to it. Simple conversion and the counting of
numbers is not sufficient. There is a seamless
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
17
107
responsibility and accountability required between
conversion and holy living. Wholistic evangelism calls us
to the full redemptive intent of God in Christ, not only
transforming deformed individuals but also our sin-
distorted cultures and social environments. Free
Methodist leaders will speak and act against the social
distortions of society, and on behalf of the poor and
marginalized, as a witness to the full scope of missio dei.
Connected relationships on a local and global scale
Mature leaders recognize the wider interrelationships in
the Body of Christ. The Methodist movement has a
fundamental value concerning the communal and
connectional nature of the church. Just as individual
believers are held accountable by the small groups and
local church of which they are members, so local
churches are part of a wider fellowship of churches within
a structure of accountability. All leaders are held
accountable within this model, from the local church to
the international arena.
Equipping the priesthood of all believers
Mature leaders place a priority on equipping all believers
for the work of ministry. The leadership gifts identified in
Ephesians 4:12 are especially intended for preparing and
training believers for ministry both in the local church
and in the broader culture. Such leaders will have
acquired specialized training, where appropriate, to
accurately handle the word of God and the application of
Christian scripture and theological values to particular
ministry contexts, thereby enabling the effectiveness of
their equipping role (2 Tim 2
:
15, 16
;
3
:
16, 17
;
Titu
s
1
:
9).
Key Factors for Leadership
Formation
The following principles are the key thoughts we
discussed regarding the process for developing leaders.
These are not, in fact, processes, but basic requirements
that must be worked out in a contextual manner
wherever we do ministry.
Local church context
A healthy local church offers the most appropriate place
to encourage the kind of spiritual growth in which useful
gifts, abilities and skills can be recognized and put to use
in redemptive ministry. The local church is the
fundamental building block of the Christian community.
To bypass its significance and engage with "emerging
leaders" who have not explored and tested their gifts in
the accountable environment of a local church, is to do a
disserve to both the individual and those ministry
contexts to which the individual may migrate in the
future.
Train everyone, let leaders emerge
We need to practice the ministry of equipping all God
'
s
people for ministry (Eph 4:11-12). The primary function
of "apostles, prophets, evangelists, pastors and teachers"
is precisely to make the gift-ministries of all believers
functional in the church. This means the central focus of
missionaries and pastors will be expanding the ministry
of the whole body and facilitating the raising up of
leaders of various kinds through a continuous, ongoing
process of discipling and leadership training.
Spirituality and Character
These are primary qualities required before all other
considerations: relationship with God and relationship
with oneself - identifiable to all observers.
Stages of development
A developmental model of leadership, where full
maturity is not expected from day one but understood to
develop over time with training and experience, seems
inherently related to a Wesleyan understanding of growth
in grace with increasing inward and outward
transformation.
Develop practices with leaders in context
The principles and patterns identified here will need
significant interaction with leaders in the diverse cultural
contexts in which we live and minister. The identification
of contextual responses to the principles outlined here
will be the determinant of forward action.
Consultation Participants (Oct 2005)
Rev. Dr. Art Brown, Rev.Eric Spangler, Mrs. Kathi
Walker, Mrs.Ann Van Valin, Dr. Glenn Snyder, Rev. Dan
Sheffield, Rev. Jerry Coleman, Rev. Dr. Henry Church,
Rev. Bonnie Church, Rev. David Roller, Mrs.
Y
vonne
Roller, Rev. David
Y
ardy, Mrs. Sherrill
Y
ardy, Mrs. Deb
Miller, Rev. Debbie Hogeboom, Rev. Marcie Huson, Mr.
Larry Winckles, Mrs. Katie Winckles, Rev. Dr. Howard
Snyder, Dr. Joyce Bellous, Rev. Alan Retzman.
18
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
240
19
Reading List for
Leadership Development
Th
e
Bibl
e
. Moses,
Paul, et al.
Clinton, Robert.
Th
e
Makin
g
of a
L
e
ad
e
r.Navpress,
1988.
Fernando, Ajith.
Jes
u
s
Driv
e
n
Mini
s
try.
Crossways, 2003.
Hersey, Paul, Ken
Blanchard.
Mana
ge
m
e
nt of
Or
g
anizational
B
e
haviour
:
L
e
adin
g
Human R
es
our
ces
.
Prentice-Hall,
2000.
Hunter, James.
Th
e
S
e
rvant
:
A
Simpl
e
Story About
Th
e
Tru
e
E
sse
n
ce
of
L
e
ad
e
r
s
hip.Crown
Business, 1998.
Hyde, Douglas.
D
e
di
c
ation and
L
e
ad
e
r
s
hip.
University of
Notre Dame,
1966.
Nouwen, Henri.
In th
e
Nam
e
of
Jes
u
s:
R
e
fl
ec
tion
s
on Chri
s
tian
L
e
ad
e
r
s
hip.
Crossroad, 1993.
Sanders, Oswald.
Spiritual
L
e
ad
e
r
s
hip.
Moody Press,
1994.
Stevens, Paul. Th
e
Oth
e
r Six Day
s:
Vo
c
ation, Work and
Mini
s
try in Bibli
c
al
P
e
r
s
p
ec
tiv
e
.
Eerdmans, 2000.
Stott, John.
Ba
s
i
c
Chri
s
tian
L
e
ad
e
r
s
hip
:
Bibli
c
al
Mod
e
l
s
of Chur
c
h,
Go
s
p
e
l and
Mini
s
try.
Intervarsity, 2002.
Weems, Lovett.
L
e
ad
e
r
s
hip in th
e
W
es
l
e
yan Spirit.
Abingdon, 1999.
Willard, Dallas.
Th
e
Divin
e
Con
s
pira
c
y
:
R
e
di
sc
ov
e
rin
g
Our
Hidd
e
n Lif
e
in
God. Harper,
1998.
DEVELOPING LEADERS:PRINCIPLES FOR FREE METHODIST WORLD MISSIONS
409
INTRODUCTION
Here are two remarkable quotations from John Wesley
that go to the heart of his theology and illustrate the key
points to be made in this paper:
Salvation b
eg
in
s
with what i
s
u
s
ually t
e
rm
e
d (and
v
e
ry prop
e
rly) pr
e
v
e
ntin
g
g
ra
ce;
in
c
ludin
g
th
e
fir
s
t
wi
s
h to pl
e
a
se
God, th
e
fir
s
t dawn of li
g
ht
c
on
ce
rnin
g
, hi
s
will, and th
e
fir
s
t
s
li
g
ht tran
s
i
e
nt
c
onvi
c
tion of havin
g
s
inn
e
d a
g
ain
s
t him. All th
ese
imply
s
om
e
t
e
nd
e
n
c
y toward lif
e;
s
om
e
d
eg
r
ee
of
s
alvation
;
th
e
b
eg
innin
g
of a d
e
liv
e
ran
ce
from a
blind, unf
ee
lin
g
h
e
art, quit
e
in
se
n
s
ibl
e
of God and
th
e
thin
gs
of God. Salvation i
s
c
arri
e
d on by
c
onvin
c
in
g
g
ra
ce
, u
s
ually in S
c
riptur
e
t
e
rm
e
d
r
e
p
e
ntan
ce;
whi
c
h brin
gs
a lar
ge
r m
e
a
s
ur
e
of
se
lf-
knowl
e
d
ge
, and a farth
e
r d
e
liv
e
ran
ce
from th
e
h
e
art of
s
ton
e
. Aft
e
rward
s
w
e
e
xp
e
ri
e
n
ce
th
e
Prop
e
r
Chri
s
tian
s
alvation
:
wh
e
r
e
by, "throu
g
h
g
ra
ce
," w
e
"ar
e
s
av
e
d by faith
;
"
c
on
s
i
s
tin
g
of tho
se
two
g
rand
bran
c
h
es
, ju
s
tifi
c
ation and
s
an
c
tifi
c
ation. By
ju
s
tifi
c
ation w
e
ar
e
s
av
e
d from th
e
g
uilt of
s
in, and
r
es
tor
e
d to th
e
favor of God, by
s
an
c
tifi
c
ation w
e
ar
e
s
av
e
d from th
e
pow
e
r and root of
s
in, and
r
es
tor
e
d to th
e
ima
ge
of God. All
e
xp
e
ri
e
n
ce
, a
s
w
e
ll
a
s
S
c
riptur
e
,
s
how thi
s
s
alvation to b
e
both
in
s
tantan
e
ou
s
and
g
radual. It b
eg
in
s
th
e
mom
e
nt
w
e
ar
e
ju
s
tifi
e
d, in th
e
holy, humbl
e
,
ge
ntl
e
, pati
e
nt
lov
e
of God and man. It
g
radually in
c
r
e
a
ses
from
WHAT'S UNIQUE ABOUT A WESLEYAN
THEOLOGY OF MISSION?
A WESLEYAN PERSPECTIVE ON
FREE METHODIST MISSIONS
by Howard Snyder
20
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