ASSEMBLIES OF GOD GRADUATE SCHOOL OF THEOLOGY

A BOOK SUMMARY: HOME GROWN LEADERS AUTHORED

BY EDGAR J. ELLISTON

AN ASSIGNMENT

SUBMITTED TO REV. DR. CHRIS VICTOR DZOAGBE

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

LDS 501 FOUNDATIONS OF CHRISTIAN LEADERSHIP

BY

REXFORD ANIM DANSO

LOME, TOGO

JUNE 2023
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Introduction

Edgar J. Elliston authored the book Home Grown Leaders. The book aims at

providing an approach to the development of Christian leaders. It emphasizes both biblical

foundation and contemporary leadership theory. This paper is a summary of the book.

The Summary

The first chapter provides an overview of the whole leadership development process.

Leadership development is a complex process of influence in which leaders and followers

interact in a context or series of contexts over time. It is based on biblical images such as

servant, shepherd, and steward, and is seen as a complex process of influence.

In the second chapter, the author discusses the complexities of today’s world which

demands increasingly competent leaders whose ministries exemplify biblical ideas in

culturally appropriate forms and methods. To understand leadership, some common

leadership problems. The most important details are that growth is placing unmet demands on

leaders, non-growth is frustrating and discouraging churches, over-functioning leaders are

discouraging the development of Christian leaders, and non-functioning leaders are allowing

churches to die.

In addition, under-developed leaders are not leading to their potential, over-trained

leaders are discouraged and discouraging some churches; inappropriately trained leaders

continue to do the right things in the wrong places, at the wrong times, and in the wrong

ways; inappropriately selected leaders aspire to leadership and misuse power, and drop-out

leaders continue to fill the ranks of government and private business.

Churches also face leadership issues such as resources, conflict, decline, lack of

commitment, spirituality, overworked pastors, growth, and inadequate facilities. They are

often influenced by secular leadership models, theories, and means of influence, and

Christian leaders lack an understanding of spiritual power and authority. Such leadership
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values often conflict with biblical values. However, inappropriate cultural models of

leadership are closely linked to local cultural models, which can compromise Christian

distinctive. Churches often incorporate the local pattern of the political system into their

structures, leading to inappropriate and disruptive leadership models.

Five major theoretical perspectives have been used to explain and guide leadership for

150 years. To begin with, great man theories suggest that leaders are born, and emerge due to

social pressures. Second, trait theories suggest that identifying leaders’ traits can be used to

select and train people to be effective leaders. Third, behavioral theories focus on a leader's

behavior whether he or she is task-oriented or people (relationship) oriented. Fourth,

contingency theories suggest leadership is depending on the leaders, followers, and the

situation at hand. Also, with complex contingency theories, J. M. Burns’ transformational

leadership is best met by leaders who have a strong sense of values and seek to transform

both the followers and the broader context.

Metaphor-based theories reflect cultural values, delimitations of status and role, and

implications related to the use of power. Biblical metaphors show the complexity and

integration of a biblical view of leadership. The author also discusses the misuse of influence

as a serious problem facing Christian leaders in any culture. Additionally, inappropriate

selection processes, such as the guru model in India and democracy in America, can lead to

disappointment and prevent growth. Lastly, the passivity of the “Laity.” Churches often suffer

from a lack of leadership, with paid staff expected to be multi-gifted and hired with that in

mind. This prevents growth and often blocks the multiplication of new churches.

Toward a more appropriate view of leadership, Christian leaders should be seen as

servants, shepherds, and stewards, with definitions to serve the Christian community based

on biblical concepts. Leadership is, therefore, a dynamic process over an extended period, in
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which a leader uses resources and behaviors to influence followers’ thoughts and activities.

This is mutually beneficial for leaders, followers, and the context of which they are a part.

The book described a Christian leader as a person with a God-given capacity and

God-given responsibility to influence a specific group of God’s people toward God’s

purposes for the group. Three biblical metaphors reveal the larger facets of a Christian

leadership perspective: servants, shepherds, and stewards. A servant submits to the sovereign

authority of Jesus Christ, a shepherd tends the flock of God, and a steward is entrusted with

the message of the gospel, gifts for ministry, and a missiological task or ministry.

The book suggests four cultural variables that affect leadership configurations: Power

distance is the extent to which a society accepts power is distributed unequally; Uncertainty

avoidance is the extent to which a society feels threatened by uncertain and ambiguous

situations; Individualism implies a loosely knit social framework; Collectivism is

characterized by a tight social framework; and Masculinity is a cultural characteristic of

assertiveness, the acquisition of money and things, and not caring for others.

Types of leaders: Type I leaders serve without pay in a local, limited sphere of

influence and are non-professionals. Type II leaders are paraprofessionals who serve in a

local church-wide sphere of influence. Type III leaders are paid and work full-time in

churches with a local community sphere of influence. Type IV leaders have a regional sphere

of influence in other congregations or agencies. Type V leaders influence indirectly across

national or international regions through denominational structures, writing, and teaching in

theological education.

Social exchange theory provides a basis for understanding the dynamic relationship

between leaders and followers. Transformational leaders seek to shape or transform the

leadership situation using five primary means: attention, reactions to crises, role modeling,
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allocation of rewards, and setting criteria for selection and dismissal. Leaders can increase

their transformational impact by addressing these five organizational issues.

Chapter three treats the issue of biblical values for Christian leaders. This chapter

outlines the basic biblical values that pastors and informed church leaders should apply in

their leading, equipping others to lead, and evaluating leadership. Scripture writers use a

variety of words to express concepts related to leadership selection and development, such as

selection words, such as the Hebrew bachar in the Old Testament, which means to choose

after testing.

The New Testament writers use a wider range of Greek words to describe the

selection of leaders, such as kaleo (call) and prokaleo (call to or toward). God’s calling is also

an essential component in the selection process, as it involves the equipping participation of

other leaders. Leaders involved in the selection and equipping were sometimes surpassed by

their followers, such as Barnabas and Saul, and Jesus’ disciples reached west beyond Rome.

In addition, committal words. Didomi (give, commit, deliver), paradidomi (give

over), tithemi (place, put, set, commit, appoint, ordain, give), paratithemi (put alongside,

commit to, entrust to for safe keeping or transmission), and pisteuo are other sets of words

that focus on the commitment and empowerment aspects of the selection (trust in, confide in,

commit to). The biblical metaphors used to characterize follower-leaders demonstrate the

practical implementation of these committal notions. A servant is someone who has been

entrusted with both work and relationships.

Furthermore, legitimation words. Another set of terms is used to legitimize the

leadership selection. Yasad (laid, lay a foundation, appoint, settle), amad (cause to stand),

kathistemi (place or set down), krino (judge or decide), horizo (mark out or off), poieo (do or

make), and tithemi are some of these terms (put, place, sit). The charge to both the leader and
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the followers as part of the legitimizing process appears throughout Scripture. Legitimation is

concerned with the formation and empowering of an authority to influence.

Finally, educational words. the New Testament words Didasko, Katartizo, Matheteo,

Paideuo, Probabazo, and Gumnazo provide important insights into the focus of development.

Didasko means to teach or instruct. Katartizo means “to equip, fit, adjust the thoroughly,

perfect, frame, make perfect, mend, restore, train and prepare.” Matheteo means “to disciple,”

Paideuo means “train, instruct, nurture, cultivate and chasten.” Probabazo means “to go up

before” or “to instruct.” Lastly, gumnazo suggests disciplined training for an athletic event or

training for godliness.

The author asserts that effective leadership is the effective use of power. Christian

leaders have three basic kinds of power: physical, social, and spiritual. Physical power is

studied in physics, while social power is studied in the social sciences. Spiritual power is

found in God and has seven marks: love, humility, self-limitation, joy, vulnerability,

submission, and freedom. The book also affirms Jesus as the key figure in Christian

leadership, teaching and exemplifying the ideal of servanthood and washing the feet of his

disciples. His teachings and healings addressed social, physical, and spiritual issues, and his

power base was spiritual. He also prohibited two common traits of leaders in secular

situations: lording it over others and exercising authority over others.

The author states that Spiritual gifts should be used for humble service. Spiritual gifts

are divided into four categories: special gifts (domata) relates to the gifts of Jesus (Eph. 4:7-

13); Speaking or word gifts (charismata) which include prophecy, teaching, word of wisdom,

etc; Ministry gifts such as leadership (proista menos), administration (kabernesis),

serving/helping, giving, mercy, hospitality, faith, and discernment of spirits); and Sign gifts

(gifts of tongues, interpretation, miracles, and healing). Sign gifts point to the authentication

of the message and messenger, especially for nonbelievers and new believers.
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In highlighting biblical values of Christian leaders, the author recommends that

Christian leaders should function as servants; behave with integrity; be distributed within the

church; use spiritual power as their primary power base, and not base their leadership on their

rank, status, or power for personal gain; contribute to the purpose, fullness, and functioning

of the church; reproduce themselves through others; and be selected for a particular purpose

based on the person’s calling and demonstrated commitment and competence. These values

are reinforced by the writings about elders, deacons, and spiritual gifts.

Chapter Four discusses the emergence patterns for spiritual leaders. Popular myths

such as the born leaders’ myth, social development myth, leadership training myth, projection

myth, social science myth, and information myth can cloud thinking and divert the energies

in leadership formation. However, the Holy Spirit, emerging leaders, and existing leaders all

interact to facilitate a person’s emergence as a spiritual leader. The Holy Spirit plays a key

role through His empowering superintendence while emerging leaders allow the gift of faith

to be exercised through their obedience. Existing leaders become the Spirit’s mouthpiece and

hands for contextual preparation, ministry assignments, recognition, encouragement,

legitimation, correction, empowerment, and other hands-on guidance.

To understand the way God works to develop a person as a leader, it is helpful to look

at the whole life of the person and the way the person responds to events, personal

encounters, and situations. The author identifies three stages of development for spiritual

leaders. The foundational stage entails initial calling, commissioning, commitment to follow,

and initial training. The second stage involves character formation, value formation, and skill

development. The transition into the third stage occurs when the focus shifts from

competence to character which is characterized by a matching of gifts roles and stages. These

stages are divided into six periods to better understand God’s initiatives: sovereign

foundations, inner-life growth, ministry maturing, life maturing, convergence, and afterglow.
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Spiritual leadership development is a lifelong process that requires faithful and

discerning obedience from existing and emerging leaders. It involves appropriate practice,

satisfaction, contextually appropriate, multiple options, and multiple outcomes. God has

called us to serve Him, influence others, and lead by serving and then leading.

Chapter Five introduces the role of Holy Spirit’s role in leadership development as the

initiating and superintending role. He guides the process both with the emerging leader and

existing leaders and in the context where they serve. His initializing and integrating role are a

crucial part of every stage of the leadership development process, including selection, gifting,

equipping, maturing, transitions, and working through a person to equip others. He works in

the context and people in that context to facilitate, motivate, correct, and enable the new

leader to grow and reproduce.

Chapter Six identifies some of the key roles of existing leaders in the development of

other leaders. The role of existing leaders is to prepare, ministry assignments, encouragement,

and equip in the Holy Spirit. Existing leaders must keep in touch with the Spirit to prevent

serious dysfunctions. Three key sets of relationships must be maintained and cultivated:

personal submissive obedience toward God, the existing congregation or Christian

community being served, and the context or environment. These relationships must be

nurtured through the work of existing leaders. Finally, chapter seven addresses the role of the

emerging leader. Emerging leaders must build their leadership potential through trust and

obedience to mature, grow, and develop.

Conclusion

The book provides a set of perspectives to initiate intentional leadership development

in the church. It focused on five sets of concerns: the leader, followers, situation, means of

influence, and values. These concerns apply to all types of leaders, from local volunteers to

senior church leaders.