Chapter One
Whatâs the Point of This Book?
The purpose of this book has been to discover the most effective ministry development training practices to help African American church leaders and pastors become more effective leaders within the contexts they serve. This book investigates a variety of ministry development training processes through critical research, individual and group interviews, and both formal and informal discussion groups in order to discover which process is most effective in preparing tomorrowâs leaders. The first step in answering this question is to understand the training practices of leaders of the early church and then compare them with the current practices traditionally employed within the African American context.
What is the New Testament Model for Leadership Development?
The best manual we have to guide our thoughts on church leadership development is the word of Jesus as found in the gospels, as well as the words of his apostles as found in a handful of epistles in the New Testament, primarily 1 and 2 Timothy and Titus. The practices we find in these letters give us a solid foundation to work with as we seek to understand Godâs desires for leadership development.
Upon a general review of these books, it seems that Godâs desire is for leadership development to be managed through the church:
Within the epistles to Timothy and Titus, Paul commands leaders to live their lives as examples for others to follow, to live out their faith through their relationships with their family members, to study Godâs word in-depth and be able to defend the churchâs teachings, to fight against false and heretical teachings, to cast out false teachers, to mentor others within their congregations, to live in peace with each other as much as humanly possible, and to even separate themselves from people who are not following the established doctrines of the church.
Outside of these commands, there are no other strict set of criteria laid out in the New Testament for how a church leader is to be trained. This leaves the process of leadership training open to the creative impulses of those who are leading the training process, as âthe church-based training of the Early Church was clearly understood as a flexible leadership development strategy rooted in the life and ministry of local churches, in which gifted men entrusted more and more of the ministry to other faithful men while they themselves remained deeply involved in the process of establishing churches.â
With this flexibility in mind, I will briefly explore a few initial differences in how this flexibility has played out in the leadership development processes within black and white contexts.
Some Initial Differences between Blacks and Whites as they relate to Ministry Leadership Development
For multiple historic reasons that I will highlight shortly, on the whole, African Americans are far less likely than their white counterparts to obtain higher levels of education past the high school level: âAfrican American Protestants tend to have lower levels of educational attainment than the general population. Eighteen percent of black Protestants have a college degree, compared to 27% of the general population. A majority of black Protestants (57%) have a high school education or less, compared to half the general population.â
Conversely, within the black church, leadership development has little to do with participation in a certain educational program. Instead, it depends more on whether God has âcalledâ a person to ministerial service within the church context and whether that person is able to prove this calling through preaching and serving the church immediately.
This is essentially the antithesis of the training tract found within white contexts. âThe process of ministry accessibility is totally opposite in most situations in the white community. Here, a person senses Godâs call, goes off to seminary or Bible college, and then, after graduating from seminary or Bible college, gets ordained and moves into full-time vocational ministry.â
Another reason for the divergent views between the ethnicities is that the environments cultivated at white seminaries are not always welcoming to African American students. âPart of the reason for this abysmal showing [of black students at white seminaries] is the perception by some who have attended such schools that not only are they not user-friendly environments, but that they are downright âhostile,â in a covert way, to African-Americans who choose to attend.â
The reasons for this highlight the perception that white instructors and curriculum developers operate from a position of power over minorities:
As long as this perception persists, black students will likely continue to be hesitant to enter traditional educational programs that they assume will not benefit them or the unique needs of their individual congregations. Indeed, âIt is not logical to assume that a curriculum geared largely to the expectations of white, middle-class Protestantism will produce competent leadership for churches that are urban, frequently located in or near ghettos, and with poor and insecure constituencies.â
In order to better understand this divide, I will briefly review how the educational practices for leadership development have h...