[PODCAST] Leading With Personality

[PODCAST] Leading With Personality

Liner Notes

Dr. Miller begins today’s show with a quick recap of what it means to Lead From Strength, and leads into a discussion of leading with personality. The  tool Joe discusses is The Myers-Briggs Personality Inventory and how it can be used to make yourself a better leader and to build teams.

1. The MBTI® Background

The Myers-Briggs is based on 50 years of research, and it’s constantly being improved using new data and the latest assessment techniques.

  • It can help you find your strengths
  • Discover blind spots
  • Understand how others perceive, or misperceive, you
  • Get your ideas across more effectively to friends, family, a spouse, co-workers, and your boss.

2. Overview of MBTI®

  • Self-Report Instrument
  • Nonjudgmental Instrument
  • Preference Indicator
  • Well Researched Instrument
  • Based on Jung’s Theory
  • Built for the “normal” population

3. Four Dimensions of Personality

  • How we interact with the world and where we direct our energy
  • The kind of information we naturally notice
  • How we make decisions
  • Whether we prefer to live in a more structured way or a more spontaneous way

4.  A Quick Self-Assessment…

  • What do you want your peers to know about you that would help in group work or discussion?
  • What is a great strength that you have to offer your peers when working in group projects or in discussions?

5. What does it mean to lead with personality.

  • Leading With Personality means you take the time to listen before you act.
  • Leading with Personality means you take the time to motivate.

6. Two types of people

  • Prevention Focus
  • Promotion Focus.

7. Tips for motivating the team

  1. Find out which mindset dominates
  2. Match your communication style to the team’s needs
  3. Match their job to their motivation

PODCAST

by Dr. J.R. Miller | Christian Leadership Radio

[PODCAST] Leading From Strength

[PODCAST] Leading From Strength

Liner Notes

In today’s podcast, Dr. Miller discusses 2 tools to help leaders learn how to lead form their strengths.  The first tool is The Strength Finders Assessment and the Second is the Myers Briggs Personality Assessment.

Why Focus on Strengths

  1. Success – You’re more likely to experience success when working from your strengths
    • The most effective leaders are always investing in strengths, their own and the strengths of their employees.
  2. Performance – You’ll be able to move from acceptable performance to near perfect performance
  3. Efficiency – When you concentrate on areas of natural strength, you can make greater improvement than you can when you concentrate on “fixing” weaknesses
  4. Satisfaction – Succeeding in an area of strength brings deeper fulfillment than shoring up a weakness
    • Engagement levels are 73% when leadership focuses on strengths.
    • Engagement levels drop to 9% when they fail to focus on strengths.

4 Components that make up your Strengths

Knowledge

How much you know about your job—the “What do I know?”

EXAMPLE: A history teacher who has a deep understanding of the subject matter and can recall the relevant information when it is needed.

Skill

The ability to perform the fundamental tasks of a job—the “What I can do?”

EXAMPLE:  A teacher, who has practiced his the presentation of his knowledge so that others can easily grasp that same knowledge.

Talent

A naturally recurring pattern of thought, feeling, or behavior that can be productively applied to a job—the “What sets me apart from others?”

EXAMPLE:  A teacher incorporates creative and stimulating methods into their presentation that captivate students.

Spirit-Gifting

Empowerment by the Holy Spirit of God with a unique gifting for the building up of the Body of Christ—the “What has God equipped me to be?”

Strengths

The ability to provide unique and invaluable performance in a job.

STRENGTH = (KNOWLEDGE + SKILL + TALENT) x GIFTING

Strength Finders

34 Themes

  • Download All 34_Themes_Full_Descriptions HERE
  • You can see the list of Dr. Miller’s top 5 Strengths HERE

4 Leadership Domains

  1. Relating Themes: Working with others
    1. Communication
    2. Empathy
    3. Harmony
    4. Includer
    5. Individualization
    6. Relator
    7. Responsibility
  2. Striving Themes: Working harder
    1. Achiever
    2. Activator
    3. Adaptability
    4. Belief
    5. Discipline
    6. Focus
    7. Restorative
    8. Self-assurance
    9. Significance
  3. Thinking Themes: Working Smarter
    1. Analytical
    2. Arranger
    3. Connectedness
    4. Consistency
    5. Context
    6. Deliberative
    7. Futuristic
    8. Ideation
    9. Input
    10. Intellection
    11. Learner
    12. Strategic
  4. Impacting Themes: Influencing Others
    1. Command
    2. Competition
    3. Developer
    4. Maximizer
    5. Positivity
    6. Woo

Using Strengths to Build Teams

  • Teams must have a representation of strengths in each of these four domains.
  • Instead of one dominant leader who tries to do everything or individuals who all have similar strengths, contributions from all four domains lead to a strong and cohesive team.
  • Individuals don’t need to be well-rounded, but teams do.

Watch your language

Strengths are all to often overlooked & treated as negatives…

  1. “She is so impulsive.”
  2. “He is so anal about all the details.”
  3. “He is just a dreamer and can’t focus on the task.”
  4. “Why does he always question everything?”

Which do you practice?

  • Strengths Building?
  • Weakness fixing?

The show was packed full of so much information on Leading From Strength, that Dr. Miller was not able to get to the materials on MBTI.  He plans to cover this material next week.

PODCAST

by Dr. J.R. Miller | Christian Leadership Radio

Is the Angel of the Church in Revelation the Senior Pastor?

Is the Angel of the Church in Revelation the Senior Pastor?

In my book, Elders Lead a Healthy Family, I contend for the plurality of Elders as the biblical ideal in all congregations. One of the texts used to push back on this conclusion is found in the apocalyptic literature of Revelation. Specifically in Revelation 2:1, some theologians contend, the word “angel” refers to a single pastor who is head over the church. The passage which addresses 1 of 7 churches reads:

“To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands.

In response to this passage, Augustus H. Strong makes the case in his systematic theology that “angel” means “pastor”:

In certain of the N. T. churches there appears to have been a plurality of elders (Acts 20:17; Phil. 1:1; Tit. 1:5). There is, however, no evidence that the number of elders was uniform, or that the plurality which frequently existed was due to any other cause than the size of the churches for which these elders cared. The N. T. example, while it permits the multiplication of assistant pastor according to need, does not require a plural eldership in every case; nor does it render this eldership, where it exists, of coördinate authority with the church. There are indications, moreover, that, at least in certain churches, the pastor was one, while the deacons were more than one, in number.

Acts 20:17—“And from Miletus he sent to Ephesus, and called to him the elders of the church”; Phil. 1:1—“Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons”; Tit. 1:5—“For this cause I left thee is Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge.” See, however, Acts 12:17—“Tell these things unto James, and to the brethren”; 15:13—“And after they had held their peace, James answered, saying, Brethren, hearken unto me”; 21:18—“And the day following Paul went in with us unto James; and all the elders were present”; Gal. 1:19—“But other of the apostles saw I none, save James the Lord’s brother”; 2:12—“certain came from James.” These passages seem to indicate that James was the pastor or president of the church at Jerusalem, an intimation which tradition corroborates.

1 Tim. 3:2—“The bishop therefore must be without reproach”; Tit. 1:7—“For the bishop must be blameless, as God’s steward”; cf. 1 Tim. 3:8, 10, 12—“Deacons in like manner must be grave.… And let these also first be proved; then let them serve as deacons, if they be blameless.… Let deacons be husbands of one wife, ruling their children and their own houses well”—in all these passages the bishop is spoken of in the singular number, the deacons in the plural. So, too, in Rev. 2:1, 8, 12, 18 and 3:1, 7, 14, “the angel of the church” is best interpreted as meaning the pastor of the church; and, it this be correct, it is clear that each church had, not many pastors, but one.

It would, moreover, seem antecedently improbable that every church of Christ, however small, should be required to have a plural eldership, particularly since churches exist that have only a single male member.

 Augustus Hopkins Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 915–916.

Strong, to his credit, does make room in his ecclesiology for the plurality of elders and acknowledges this is modeled in various New Testament churches. The problem; however, comes when he tries to impose the modern CEO concept of “Senior” and “Associate” pastor on the text. His reading of the text is limited by his perception of what he considers “improbable” or impractical for smaller congregations. The challenge one faces in accepting his interpretation of Revelation 2:1 is that outside his ecclesiastical assumptions, his view is not substantiated in the biblical text. Ultimately, Strong offers an unsustainable eisegesis lacking exegetical authority. Reymond offers a succinct rebuttal:

With regard to Strong’s first argument, the reader is urged simply to read Acts 14:23, Titus 1:5, James 5:14, and 1 Peter 5:1, where a plurality of elders appears to be present in every congregation. As for his second, it is enough to call the reader’s attention to Acts 15:2, where a plurality of elders is clearly indicated as being present in the Jerusalem church. Regarding his third, it must be noted that 1 Timothy was written to Timothy, who was laboring at Ephesus (1:3), which church, according to Acts 20:17, clearly had a plurality of elders, and even in 1 Timothy 5:17 Paul speaks of “elders.” As for the singular “elder” in Titus 1:7, one need only note verse 5, where Paul commands Titus to “appoint elders [plural] in every city.” Regarding Strong’s fourth point, it is enough by way of refutation to say again that the church at Ephesus in Revelation 2:1–7, according to Acts 20:17, had several elders. So whoever or whatever the “angel” of the church at Ephesus was (the teaching elder?), his or its presence did not preclude a plurality of elders from serving there.

 Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: T. Nelson, 1998), 907.

Reymond offers some solid exegesis in a series of arguments against Strong’s argument for the Senior Pastor model of church leadership, but focusing specifically on the problem of interpreting “angel” as “pastor” in Revelation 2:1, John Divito offers a another strong critique against Strong’s argument as it is advanced by Patterson and Akin:

Patterson also sees support for having a senior pastor in the seven congregational letters of Revelation. These letters are addressed to “the angel” of the various churches, which he believes to be the churches’ senior pastors. “If this reading of these ‘messengers’ as pastors is correct, then the evidence that each of these churches had a single elder with highest authority and leadership responsibilities becomes clear” (WRC, 152). But should an individual really base their ecclesiology on a symbolic reading of an apocalyptic text? Certainly, more evidence must be given from the Bible than this analysis to support the idea of senior pastors.

John Divito, A Review of “Who Runs the Church?: Four Views on Church Government,” The Reformed Baptist Theological Review 2, no. 1 (2005): 174.

Looking at the points presented by Reymond and Divito, the problem facing those who accept the interpretation of Revelation 2:1 as teaching the Senior Pastor model of church is twofold:

  • First, the conclusion that “angel” really means “senior pastor” reflects an historical presentism which assumes the current model of senior pastor is the framework for understanding the symbolism of Revelation.
  • Second, the symbolic hermeneutic requisite to concluding “angel” means “senior pastor” runs counter to what is taught clearly in Acts 20:17 the church in Ephesus had multiple elders.

Finally, let me say this, building a model of church leadership on an isolated biblical text that relies on a symbolic reinterpretation of apocalyptic literature and presupposes the validity of the Pastor as CEO model is unsustainable. The simplest reading of the NT passages that speak on eldership always reinforce a plurality of shared leadership. Were their possible outliers of solo-elders in the NT? Sure, there is some possibly. But the possibly does not invalidate the ideal we should all strive for: Elders Lead a Healthy Family.

Elders Lead A Healthy Family is for current and future Christian leaders; church planters, missionary-planters, bi-vocational pastors, students, and all those interested in reshaping leadership. This book will appeal to readers interested in the organic church movement and young Christian readers frustrated with the celebrity-pastor culture.

Readers of Elders Lead A Healthy Family will discover the power of shared leadership to strengthen our leaders and transform our churches into vibrant communities of Faith as the book introduces them to a fresh approach to Church as a Family and the transformative power of biblical Eldership.

[PODCAST] Leadership Starts With Incarnation

[PODCAST] Leadership Starts With Incarnation

Liner Notes

To discern the DNA of a leader; look to the life of his disciples.  A leader is only as good as the next generation of leaders they produce.

4 Barriers to Incarnational Leadership

While Jesus is our model of incarnation, people don’t really want incarnational leadership.

  1. Impersonal Methods
  2. Consumer Mentality
  3. Self-Centered Mission
  4. Churchless Migration

5 Aspects to the DNA of Incarnation

The DNA of Incarnational leadership is allowing the world to see, touch, hear, smell and taste the physical presence of Christ in us.

#1: Incarnational Leaders Smell Like Jesus

“The leader of the future church must move  from corporate executive to spiritual artisan who is painting the portrait of God on Men’s souls.” – Erwin McManus

(2 Corinthians 2:14–17, ESV)  “But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. ”

#2: Incarnational Leaders Engage the Culture

How do you engage a culture that has heard the Gospel, been saturated in Church, and ultimately rejected Jesus?

(Acts 17:23, ESV)  “For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you.”

#3: Incarnational Leaders Know “their” Story

A Leader knows what is happening in the life of the congregation and can use those stories to inspire others.

(Philippians 4:8–9, ESV)  “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.” 

(2 Corinthians 8:18–19, ESV)  “With him we are sending the brother who is famous among all the churches for his preaching of the gospel. And not only that, but he has been appointed by the churches to travel with us as we carry out this act of grace that is being ministered by us, for the glory of the Lord himself and to show our good will.”

#4: Incarnational Leaders Connect The Body

“Leaders must give their people room to fail. People need encouragement rather than scorn when they struggle.” – John McAurther

(1 Corinthians 14:26, ESV)  “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.”

#5: Incarnational Leaders Breathe Life Into the Next Generation

(2 Timothy 2:1–2, ESV)  “You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.”

Defining Deception is the Burden of Every Christian

Defining Deception is the Burden of Every Christian

Defining Deception is an Amazon $1 Best Seller and a timely book that I am proud to be a part of, but that does not mean it was an easy book to support. Every Christian is called to root out deception from the church, but the conflict that inevitably comes between believers is a burden. The hope of Defining Deception is to ensure biblical integrity and preserve the unity we have in the Holy Spirit; however, when power is challenged and wealth endangered, people will not easily accept the humility and sacrifice that comes with the Gospel of Jesus Christ. Below is my forward to the book, Defining Deception, and I pray it helps those trapped in deception find freedom in the Bible.

Editor’s Preface

I was born with a nystagmus, a neurological condition which mani­fests itself in uncontrolled movements of my eyes and results in a lack of depth perception and blurry vision. Growing up with a visual impair­ment made me the object of a lot of ridicule and sometimes cruel pranks. Not knowing how much it bothered me, even my friends would some­times tease me. I often felt hurt and isolated. One day I was home alone from school and the 700 Club came on the TV with Pat Robertson of­fering healing to his listeners. I remember thinking, “This is what I need. If only this preacher will call out my name and my illness, then I know God will heal me.” Robertson never called my name, so I dialed the 800 number to ask for healing. I could not make a donation to the ministry, but maybe they would pray for me anyway. Here I was, maybe 10 or 11 years old, hoping that I would be blessed enough to get one of those promised healings. In tears, I hung up the phone. My eyes were not healed. I blamed myself, “God, I promise I won’t sin anymore if you just heal my eyes!” I was devastated and was left with the nagging questions. “God, why don’t you love me enough to heal me? Why is my faith not good enough?”

Fast forward more than a decade to my seminary years at Oral Rob­erts University (ORU). My very first week on campus a woman ap­proached me in the parking lot and asked, “Why do you wear glasses? Don’t you have enough faith to be healed?” While a few less-than kind retorts came to mind, I had grown strong enough in my faith to resist speaking in anger. Her words did not wound me, but I did see—for the first time—how many others were being hurt. Just like that little boy left asking, “God, why is my faith not good enough?” I saw that there were thousands of people left alone with no balm for their tears of self-disdain.

As my seminary education advanced, I saw first-hand the devasta­tion left in the wake of the mystical-miracle prosperity-gospel leaders like Benny Hinn, Oral and Richard Roberts, Joyce Meyer, Carlton Pearson, Paula White, Rodney Howard-Browne, and Marilyn Hickey. These, and many more, came to ORU promising a miracle to anyone who had enough faith or the ability to sow a financial seed into their ministry. I saw all the hurting people behind the curtain who were not helped and subsequently dismissed as people of small faith. My education at the hands of some of the leading Pentecostal/Charismatic scholars in the world helped me discover the hollow word-of-faith theology behind the devastation. Given my own background and education, I am enthusias­tic to serve as the editor for this work by Costi Hinn and Anthony Wood because together they offer enriching insight and hope for those invested in this bankrupt theology.

As a kid along for the ride in his childhood years, then as an adult employee, Costi has traveled the world with his Uncle Benny Hinn and seen first-hand the exploitation of thousands with the false gospel of heal­ing and prosperity. Later, Costi was transformed by the power of the true Gospel of Jesus Christ and saw the theological errors he’d been ad­hering to. After his conversion, Costi was encouraged to pursue a Master of Divinity degree that enabled him to grow in his faith. At that time of spiritual maturation, Costi found a deep love for Christian history along with the orthodox teachings that have kept the church on course for two-thousand years. Recognizing his own sordid past in promoting the mys­tery-miracle movement, Costi reached out to family members and begged them to stop preaching the prosperity gospel and guaranteeing health and wealth in this life. He pleaded with many to turn to the Scrip­tures on all matters. He also reached out to close family members who partnered with movements like Bethel, Jesus Culture, and the New Ap­ostolic Reformation preachers like Bill Johnson and Todd White. Costi cared about the truth and the spiritual well-being of his family and wanted to see them freed from those oppressive bonds.

Anthony has dedicated many years to his theological training and is pursuing his doctorate at Gateway Seminary. To match his education, Anthony has ministered with young adults in America and Asia since 2002. He founded a weekly ministry that reached more than 2,000 col­lege students in 2007, he continues to speak at national conferences, and joined with Costi in the early years of a church plant in 2012. They’ve served together at Mission Bible Church of Tustin, CA ever since.

Anthony’s awareness of the modern mystical-miracle movement be­gan during his time serving college students who regularly approached him with a message they “heard from the Lord.” In early 2012 a youth musician attempted to counsel Anthony on Bill Johnson’s doctrine of apostolic succession, suggesting that their church “needed an apostle.” But it wasn’t until 2014 that Anthony began writing extensively against Bethel’s errors, and this only after a valued church member described immense confusion due to Bethel’s media podcasts and music. At this point it became clear to Anthony that false teachers were, in fact, using global media to target the core of local churches. After working with thousands of young adults bridging two continents, Anthony knows firsthand the destruction that results from those who rely upon subjec­tive experience as the barometer of truth. In accordance with Titus 1:11, he believes that these false teachers must be held to account.

The heart of both Costi and Anthony is to help those caught in deception discover that they are not alone. There is a real power in sal­vation and a real hope in Jesus Christ that far outweighs the temporal prosperity they have been promised. It is my own prayer that everyone who reads this book will come away with a new-found hope in the Gos­pel of Jesus Christ that does not impute shame, but instead frees us from the shackles of these mystical-miracle movements.

 

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