From the study of servant leadership, the researcher observed two main principles that can be derived to guide in reaching the final conclusion thus;
Service, Sacrifice and Suffering: The servant leader is motivated by the willingness to serve before leading, from serving; he becomes the recognized figure to lead. This type of leaders cements bond and is are unifying agents. Christ’s teaching brings in a
88 type of leadership that is focused on service, suffering and sacrifice. In this modern society of instant reward and prestige, this leadership principle that Jesus Christ introduced appears extremely unattractive, they don’t desire to lead for selfish gains but are chosen due to their antecedents.
Devine Choice: Secondly, any position of leadership that asserts authority in the church should be given by God; this should come through transparent, free and fair democratic process. It will ensure God’s hand in the process, not a premeditated position filling with choice or anointed candidates. Jesus Christ replied James and John that to sit on either his right or left “is not for him to determine”. No campaigns should be allowed before filling any position in the church. The church should allow the leading of the Holy Spirit in such exercise. Imagine if men were allowed to choose, David wouldn’t have had the opportunity to be king in Israel. Out-right hate and preferment should be eliminated in choosing leaders in the church. Free and fair election shows a divine choice with human instrumentality.
89 CHAPTER FOUR
SERVANT LEADERSHIP IN 1TIMOTHY 3:1-13
The scriptures, with particular emphasis on the Pastoral Epistles undoubtedly remain the major authority for reference when good and acceptable leadership in the church is being discussed.
The term “Pastoral” is used here to represent those biblical writings by someone who has a letter style indicating the sender and the proposed recipient, the concluding segment also has greetings and blessings. The three epistles, namely 1Timothy, 2Timothy and Titus were grouped under this category. These letters have worthy instructions for Church leaders.
Timothy and Titus were ambassadors, official representatives and friends of the apostle Paul, so they were otherwise referred to as “Vicar apostolic” he sent them on a special mission according to the need of the current situation in the Crete and Ephesians churches. They were sent and a report of their stewardship was being expected. They are separated from other Pauline epistles that were addressed to churches.
These letters were addressed to individuals who have some sort of responsibilities with the Churches in relation to the church’s leadership, addressing the care, structure and appointment of ideal leaders of the already established Church communities as Paul was either far from them or about to die. Their authority were distinctive to that era of Christianity (apostolic age), their powers were extra and super-ecclesial, they were not properly defined church officers neither does their calling or commissioning
90 allow them to be considered structurally as such. But it seems that they were the last leaders that held such authority.
1Timothy proposes a set of new leadership qualities that is directed towards raising new leaders that will be free of the corruption which has bedeviled the existing leadership of the Church in Ephesus and made fall prey to heresies and other wrong behaviours. This was tarnishing the good testimony of the Church. Evidently, the leader’s role needed to be clarified and consolidated in view to maintain the original precious intentions and the dignity of the Church. It has much to do with emerging new generation of local church leadership but the Epistles is moving further to establish and secure a social order.
The structural deviation from Pauline style of writing in these epistles has made some scholars to doubt the authenticity of these letters arguing that Paul would have not written nor commissioned someone to write them for him then ascribing the authorship to some of Paul’s associates. The letters probably is directed towards making a rule or directive for Church leaders’ qualification in general.
These letters are closely related in content and structure, dealing with pastoral instructions and requirements. Timothy the recipient of the first epistle to Timothy was the son of a Greek father and a deeply religious Jewish mother named Eunice, (Acts 16:1). He was probably converted to Christianity during Paul’s first missionary journey 1Timothy 1:2, Acts 14:6 and he became one of Paul’s faithful companions all through his ministry. He was entrusted with this important task of representing Paul in Ephesus to fight against the heretics and false teachers within the Christian
91 community and sustain the true Christian faith through the establishment of the right leadership in the church: 1Timothy 3:15.
Paul was more anxious about the proper organization of Liturgical worship and right administration in the Church as will be directed by his envoy Timothy, 1Timothy 4:3.
The leadership of the Church should care for the led especially the poor members and windows, 1Timothy 5:3-8. Paul as an experienced pastor understood the distinction in widowhood. It is therefore the duty of the pastor who is entrusted with the pastoral care of the Church to show them the right path.
The instructions he gave concerning the church leaders, will protect the reputation of both the Church and the Church leaders themselves to avoid unfounded accusations and unnecessary allegation against them. Paul gave a total package on which category of widows the Church leadership should care for 1Timothy 5:18-12. The selection, mentoring, training and final ordination of overseers (Bishops) demands a serious and adult mind. So as to be above reproach and avoid being guilty of the sin of other members of the church and the society. Timothy and other Church leaders are meant to show themselves as persons above reproach and outstanding servants of God in their conduct and life of Faith. 1Timothy 4:6, 12.