Several things work against making people more like Jesus Christ. I will mention four of them.

First, of course, is the problem of sin, which includes active rebellion against God as well as
passive indifference to God. Second is ignorance, for as finite people, we do not always know
how to live or pray as we ought. Third is bondage; often this is thought of as bondage to demonic
power, but it may also include bondage to psychological and physiological addictions that people
have. Fourth is misery, which can occur in our lives many ways—physically, mentally,
emotionally, ethnically, and culturally. Such misery can inhibit people from their pursuit of
holiness.

It is a trustworthy statement: if a man aspires to the office of overseer, it is a fine work he

desires to do. An overseer, then, must be above reproach, the husband of one wife,
temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or
pugnacious, but gentle, peaceable, free from the love of money. He must be one who
manages his own household well, keeping his children under control with all dignity (but
if a man does not know how to manage his own household, how will he take of the church
of God?), and not a new convert, so that he will not become conceited and fall into the
condemnation incurred by the devil. And he must have a good reputation with those
outside the church, so that he will not fall into reproach. And the snare of the devil.
Deacons, likewise must be men of dignity, not double-tongued or addicted to much wine
or fond of sordid gain, but holding to the mystery of the faith with a clear conscience.
These men must also first be tested; then let them serve as deacons if they are beyond
reproach. (1 Timothy 3: 1-10)

Paul outlines more character qualities than he does abilities. He calls Timothy to reproduce
leaders who are temperate, prudent, respectable, gentle, peaceable, not greedy or materialistic,
dignified, and not proud. Paul also wants the leaders in the church to have good reputations in
the community both inside and outside the church. If these character qualities are such a high
priority, could it possible that some are more important than others? For instance, Paul speaks of
the leader being a good manager of his own family and that if he cannot do that then he cannot
be a leader in the church. This seems to be a flaw in the leader’s character that disqualifies him
for leadership positions in the church. In the end we come to three key areas that are important
criteria for leaders in the church, character qualities, competency, and leadership flaws.
Character is the underlying factor of everything the pastor does. A good reputation that is based
on good character is built over a lifetime. Yet it only takes a moment to destroy it. There are
many pitfalls in ministry that can destroy the man of God. The Apostle Peter wrote, be sober, be
vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may
devour (I Pet 5:8). In the sensual, lust driven, idolatrous world of the twenty-first century the
pastor must keep up his guard all the while knowing the promise of the Word of God, No
temptation has overtaken you except such as is common to man; but God is faithful, who will not
allow you to be tempted beyond what you are able, but with the temptation will also make the
way of escape, that you may be able to bear it (I Cor 10:13).

“Personal character is the core of all leadership effectiveness” (Zenger and Folkman 2002, 13). If
this is true, then is there a difference between leadership in general and Christian leadership? Are
there character qualities that exist regardless of faith in Christ or not? In an interview with
Aubrey Malphurs, Howard Hendricks made the assertion that “the greatest crisis in the world
today is a crisis of leadership and the greatest crisis of leadership is a crisis of character”
(Hendricks in an interview with Aubrey Malphurs, 2003). How do we define character?
Malphurs describes it as “the sum total of a person’s distinct qualities, both good and bad, that
reflects who he or she is” (Malphurs 2003, 18). He also asserts that “godly character
encompasses those qualities that Scripture identifies with the Godhead” (Malphurs 2003, 18).
Those godly character qualities can be identified as we examine Scripture for a biblical sense of
leadership.

“A pastor is a faithful steward (Titus 1:7). Here the term used is overseer (Greek episkopos). It is
not another office, but a functional title of the elder. It is what he does; He is a steward, a
manager of God’s resources and Jesus’ flock. He takes responsibility, but not ownership.” A
pastor is not just a steward but must display faithfulness in stewardship. He is not the owner of
everything he manages including himself. There are many things a pastor is called to manage. He
should manage himself, wife, children, time, money, church members, properties for the church,
etc. To many all the listed things are not easy. He needs to delegate like the counsel Jethro gave
to Moses recorded in Exodus 18. However, he should not just delegate, he should follow through
to ensure that the people assigned to take up certain tasks are doing so.
It is not good to trust people too much. He should supervise everybody assigned to carry certain
tasks regardless of their trustworthiness they display. As a steward, the pastor should ensure that
both the interior and the outside of the church buildings are kept clean and cared for. He should
also manage the local church leaders to ensure that church building is well built and that they
should have proper toilets for both men and women. Venues of meetings outside the church must
e managed properly. Sometime these venues have snakes and the pastor must see to it that the
grass and shrubs are cut and the surrounding is kept clean. The equipment too must be kept
nicely after use such as PA systems, generators, tools, etc. To be used in the future. Some pastors
who are not good stewards are always buying equipment to place them because they get lost
most the times are being used.

The twenty-first century is no more sinful than the first century was. As Solomon wrote, that
which has been is what will be, that which is done is what will be done, and there is nothing new
under the sun. Is there anything of which it may be said, See, this is new? It has already been in
ancient times before us (Eccles 1:9-10). This applies to sin as well. While expressions of sin may
differ somewhat from the first to the twenty first Century, there is nothing new. One cannot
overestimate the importance of good character in the life of the pastor. He cannot minister from a
position of authority without it. God blesses the man with good character.

While remaining true to biblical foundations, the modern pastor must take every opportunity to
hone his skills and abilities to maximize his effectiveness for God. As he grows in the basic
competencies of ministry, and in the position of service that God has placed him, God will
provide opportunities to make an even greater impact for the kingdom. For everyone to whom
much is given, from him much will be required; and to whom much has been committed, of him
they will ask the more (Lk 12:48). Each pastor will be held accountable for his calling, character,
and competency in the Lord’s work. There will come a day at the return of the Chief Shepherd,
that faithful pastors will receive the crown of glory that does not fade away (I Pt 5:4).

This crown will not be for personal glory or attention, but will be awarded by the grace of God
and for the glory of God! The pastor could hear no sweeter words at the end of a faithful life than
to hear His Master say, well done, good and faithful servant; you were faithful over a few things,
I will make you ruler over many things. Enter into the joy of your Lord(Mt 25:21). The Apostle
Paul wrote, I have fought the good fight, I have finished the race, I have kept the faith. Finally,
there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give
to me on that Day, and not to me only but also to all who have loved His appearing (2 Tim 4:6-
8). It is important that the pastor begin the race of ministry well. It is absolutely essential that he
finish the race of ministry well, to the eternal glory of God.

The precedent literature sets a strong foundation for the need of Christian leadership. Howard
Hendricks has stated that “the greatest crisis in the world today is a crisis of leadership and the
greatest crisis of leadership is a crisis of character” (Hendricks in an interview with Aubrey
Malphurs, 2003). If Hendricks is accurate, then the implication for youth ministers is
unmistakable. Youth ministers must first be connect with God in a personal relationship. Henry
Blackaby has declared that “spiritual leadership will equip those called to lead with the tools to
move God’s people on to His agenda” (Blackaby 2001, cover). Those who train youth ministers
cannot neglect the spiritual nurture and development of future youth ministers. This study calls
for a reinforcing of personal spiritual growth that aids the youth minister in remaining
consistently grounded in his relationship with Christ.

In conclusion, there is often a tension between theory and practice, when it comes to the topic of
holiness. On the one hand, our actions and our lives do not always live up to what we believe
about holiness; and on the other hand, our beliefs do not always correspond to how we live our
lives. This tension may be inescapable, as long as we live on earth, bound by the limitations of
sin and finite human existence. However, it behooves us as Christians to be as consistent as
possible. This is especially true in the context of postmodern culture. People influenced by
postmodernism are as unimpressed by the claims of Christianity as they are unimpressed by the
claims of modernism. Christians need to be attuned to the particularities of their cultural context,
if they want to be relevant and winning in proclaiming their beliefs, values, and practices. The
need for contextual relevance is also true for Christians’ promotion of the holiness to which God
calls people, and the Holiness Manifesto represents one attempt to address the questions and
concerns of postmodern culture. How should ministers of the gospel then live? For starters, the
Holiness Manifesto provides a contemporary statement of holiness that does justice to the
biblical and historic foundations of the Wesleyan and holiness traditions. In this regard, there is
concern not only for the sin that thwarts people. There is also concern for the ignorance that
prevents people from understanding the holistic, therapeutic nature of holiness; there is concern
that holiness impact people (1) collectively as well as individually; secondly: socially, politically,
and economically as well as spiritually; and lastly, environmentally as well as humanly. Finally,
Holiness Manifesto encourages people to take action—to utilize their God-given freedom to
choose to make a difference, following Jesus Christ as the role model of holiness, facilitated by
the gracious leading and power of the Holy Spirit.
References

Blackaby, Henry, and Richard Blackaby. 2001. Spiritual leadership. Nashville, TN: Broadman
and Holman.

Malphurs, Aubrey, and Will Mancini. 2004. Building leaders. Grand Rapids, M1: Baker Books.

Zenger, J. H. , and Joseph Folkman. 2002. The extraordinary leader: Turning good Managers
into great leaders. New York, NY: McGraw Hill.