The Leadership Journey Podcast: episode one

Your Leadership Journey

IMG_1219 3In this first episode of the podcast, Alan Wilson talks about his recent research which explored the idea of crucible experiences and the ways in which they shape leaders.

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“Jesus, it’s Jim” (repost)

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I heard this preachers’ story a few years ago in a message on Mary and Martha from Steve Brown.

(There seem to be a few versions of the story around, including one that locates the story in a UK city).

Every day at noon Jim used to call into the sanctuary of his church. After just a few minutes he would leave. The pastor’s study was immediately above the door the the sanctuary and the pastor noticed Jim’s unusual (to the pastor) behaviour.

One day the pastor decided to ask Jim what the point of these short, daily visits was. Jim told him that he would come into the sanctuary and stand in front of the cross. He’d simply say, “Jesus, it’s Jim.” Then he would leave.

The pastor was on holiday when Jim was taken into the hospital. When he got back he called at the hospital. He noticed that things were different. Nurses were nicer and doctors were kinder. So he asked a nurse from his church what had happened. She told him to ask Jim.

The pastor went to the third floor where Jim was. He told him that people were saying it was because of him that things were different in the hospital.

“No, it’s not me,” said Jim. “Every day at noon, Jesus comes into my room and just stands there. He says, ‘Hi Jim, it’s Jesus.”

Lead like Joshua: a book review

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Of the writing of books on leadership, to paraphrase Ecclesiastes, it seems there is no end. That goes for Christian books as well as anything else.

A recent addition to the genre is Derek Tidball’s Lead like Joshua. In the course of 23 chapters, the book moves systematically through the story of Joshua and does a great job of combining careful attention to the biblical text with the author’s ability to draw on his wide experience of leadership as well as various contemporary authors. It’s not as though the world needs another leadership book, but the author believes that too few of them ‘hit the spot’ from a Christian perspective. Too many of them draw freely on secular ideas but fail to deal seriously with the Bible. Too many of them are too complex for the average church leader to gain from them.

Contra those who might wish to argue against the concept of leadership (at least business-style leadership) in the church, Derek Tidball affirms the significance of leadership in Scripture, though he is keen to point out that Joshua ‘was not written as a textbook on leadership for later generations’!

Be careful not to go away from studying Joshua having learned leadership lessons, but having learned nothing about the sovereign Lord who keeps his word and saves his people.

I’d like to say that that is one of the most important sentences in the book, and one which ought to sound a note of caution for anyone who wants to write a book or teach a seminar on leadership from a particular biblical text. I fear it is too easy to fall into the trap of losing sight of the reason particular texts have been given to us!

Lead like Joshua begins with a reflection on what it means for a leader to ‘assume responsibility’ and thereafter the chapters have similar, pithy titles: ‘build foundations’; ‘make decisions’; ‘recall history’; ‘trust God’; ‘demonstrate perseverance’.

By the end of the book, a careful reader could have assembled a 23-point checklist of good leadership practice: a checklist against which to assess his or her leadership.

But the book is more than a checklist! There is careful engagement with the biblical text, along with reflections of Derek Tidball’s considerable experience as an evangelical leader in the UK, and an ability to draw on various key voices on leadership themes. You’ll find church leader Bill Hybels, author and speaker Gordon MacDonald, leadership writers James Kouzes and Barry Posner: you will even find Sir Alex Ferguson!

Personally I was particularly chuffed to see a chapter devoted to leadership ‘crucibles’ the theme of my recent doctoral research.

Although I was sent a complimentary copy of the book, I am not on commission to suggest that as a new term gets underway, church leadership teams could do worse than set aside time in their regular meetings to work through this book (there are questions at the end of each chapter) in their own context.

Here is the list of chapters:

  1. Assume responsibility
  2. Build foundations
  3. Make decisions
  4. Gather intelligence
  5. Prepare thoroughly
  6. Take risks
  7. Recall history
  8. Gain respect
  9. Surrender status
  10. Trust God
  11. Face failure
  12. Confront sin
  13. Re-energize people
  14. Renew vision
  15. Correct mistakes
  16. Fight battles
  17. Demonstrate perseverance
  18. Manage administration
  19. Honour others
  20. Display compassion
  21. Guard unity
  22. Mentor others
  23. Keep focus

 

When passion and self-confidence are not enough!

Peter never thought he would deny Jesus. He never planned to. He assured Jesus he never would. He would be the exception when his weaker colleagues’ courage gave way. Supreme self-confidence.

‘Even though they all fall away, I will not.’

As if to show that he meant it, the gospels show him using his sword to stand up for Jesus. Confidence, determination and passion.

I remember hearing that wonderful Bible teacher, Stuart Briscoe talk about Peter’s removal of Malchus’ ear. We shouldn’t imagine that this was a careful piece of surgery – it was clumsy swordsmanship. The result was not meant to be the removal of an ear: it was meant to be the separation of Mal and Chus – one on either side!

That’s passion!

‘Even though they all fall away, I will not.’


Summer in this part of the world can be like a spiritual greenhouse. The conferences and festivals. Summer Madness for the young. A whole series of camps for the even younger. New Wine for the charismatics, Northfield for the Brethren, Keswick at Portstewart for the reformed and reformed-ish Baptists and Brethren. New Horizon somewhere in the middle.

Preaching and teaching. Challenge and encouragement. Seminars and worship. Prayer and coffee times with friends.

Not to mention the teams: maybe a couple of weeks in a far-flung city (at least an EasyJet flight away) with a zealous group of like-minded people involved in an exciting outreach programme. All those people who turned up to watch the Jesus film; the people who signed up for Bible study in the autumn; people who came to faith. You’re ready to take on the world.

And now today is the final Bank Holiday of the summer (why do banks need all these holidays and why do some people who don’t work in banks get them too?), and September is just around the corner. Back to school. ‘Traffic is slow on the M1 into Belfast.’ Evenings drawing in.

Will the spiritual passion of the summer greenhouse be enough?

Don’t get me wrong: most of us could do with a lot more spiritual passion than we have (if in doubt, compare your response to watching the winning goal/try in a final to your enthusiasm for the fact that Jesus has been raised again!). We really ought to be passionate about our faith. Read the Psalms – especially the ones that talk about noise and joyful shouting. Think about trees clapping their hands and stones crying out. Why is joy part of the fruit of the Spirit?

We could use a lot more spiritual passion.

It’s just that – as in the case of Peter – there can be a level of passion that makes us think we are stronger than we actually are.

‘Even though they all fall away, I will not.’


It’s so much easier to be ‘all for Jesus’ when you’re singing a great hymn or song in a crowd of hundreds or thousands than when you’re part of a shrinking rural church where almost everyone has their bus pass. It’s easier to be confident in your faith when you’re in a crowd of hundreds or thousands, listening to one of the most gifted Bible teachers in the country, than when when you’re the only Christian in an arts class at university.

Peter’s failure was bitter and painful. He wept. How could he let down his friend? Might he also have been aware of the way his failure had demonstrated that he was not as strong as he thought he was? That’s an insight that failure gives us.

Mercifully his story has further to run: much further. That’s why John appears to tag on an extra chapter when it looks as though he’s said all that needs to be said by the end of chapter 20. Peter finds grace by a charcoal fire.

Sometimes we sing, ‘Jesus, I will never let you go’: which is fine. It’s a good answer to Joshua’s ‘who will you serve’ question.

But sometimes it’s not enough.

Just as often we need to be asking him never to let go of us.

Welcome to autumn! Get your roots down deep!

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How not to do religious journalism

Yesterday, the Daily Telegraph ran an article about the discovery of 4th century Latin commentary on the gospels. The approach of Fortunatianus of Aquileia was allegorical rather than literary, and the suggestion was that this might something that modern readers could learn from. The article’s title: ‘Don’t take the Bible literally’ says scholar who brought to light earliest Latin analysis of the Gospels. The implication seems to be that the gospels would be a bit easier to handle if we read them as allegory rather than history.

I’m not a professional biblical scholar, nor am I an expert in journalism, but it seems a few comments are in order:

  1. From a journalistic point of view, it might have been a good idea to have invited comment from a scholar or two who might have offered a different perspective. For example, someone who could have explained why not everyone thinks an allegorical approach is necessarily the best approach.
  2. The article referred to the idea that ‘the Bible had to be “understood in the context that the authors were working in.”‘ Fair enough, but it wasn’t written in the 4th century!
  3. What, exactly is meant by reading the Bible literally? The article talked about ‘the trend of biblical literalism adopted by modern evangelical and fundamentalist Christians, which interprets the Bible as the literal word of God which is not open to interpretation’. Much more nuance is needed here. I doubt there are any evangelicals who take references to trees clapping their hands as ‘literal’! Of course there are evangelical Christians who believe that the Bible has to be interpreted.
  4. There are allegorical aspects to the Bible: think of Paul’s discussion of Hagar (though there is no requirement to say that it is either allegorical or literal). But care is needed. One of the classic (and most fanciful) examples of an allegorical approach relates to the story of the Good Samaritan. By the time you have figured out what the two coins mean and who the innkeeper is, you run the risk of missing the whole point of the story!
  5. Surely it’s more important to take account of the gospel writers’ own view of what they were trying to write rather than put so much weight on the views of people writing a few hundred years later. Frankly, it’s hard to believe that Luke thought he was writing anything less than an account of what actually happened.
  6. Christianity’s claims are founded in space and time. At its core is the belief that Christ died and was raised again. It matters that those events happened.

A visit to Serbia

IMG_0227Not that I have a bucket list of countries I want to visit in whatever time remains to me on earth (I’ve been to Hawaii), but I never really thought of the possibility of visiting Serbia.

Until an email from a pastor friend forwarding a call for help from a small Bible school just outside Belgrade. The visiting teacher who had been due to teach Hebrews had had to cancel his visit. Like the Irish rugby team (!) I answered the call.

So it was off via Zurich, with the opportunity for coffee and a catch up with a former member of our church in Nyon, three days in country, and back via Frankfurt.

I managed to get a visit to Belgrade on Friday: it’s an impressively located city, built at the confluence of the Danube and Sava rivers.

The evangelical community in Serbia is small. To be Serbian is practically the same thing as to be Serbian Orthodox. In a nation of 7 million, it’s reckoned that there are may be 10000 who are part of the evangelical mainstream: for more on the situation of evangelicals in Serbia, the European Evangelical Alliance published this interview with the director of the Serbian Evangelical Alliance a couple of years ago. Interestingly, a friend suggested to me that Serbia may not have had as much attention in terms of Christian mission as other parts of the area, given what he suggested was the Church’s propensity to be drawn to the underdog. It’s actually been suggested that many Western Christians in fact lost interest in Serbia during the 90s.

The school is hosted in a former 3-star motel around 35 minutes’ drive from the airport. It’s part of the work of The Belgrade Christian Trust (HUB for short – in Serbian) and has been running for 21 years (the current school year concludes at the end of this week). It was started, and initially run by an English couple (Andy and Faye Mayo) who’d been visiting Serbia under the auspices of Oak Hall, the Christian Holiday organisation. These visits involved bringing humanitarian aid to the area during the wars of the 90s.

After 10 years, the Mayos left Serbia and handed the leadership of the school over to a young local leader – Sladjan Milenkovic. He has continued to lead the work for the past 11 years.

Students work hard (the photo shows the director on his lunch!):  the first year of study aims to cover every Bible book (I think they told me they had missed one), and students work hard. Most days they have 6 45 minute classes. We had 18 classes on Hebrews: other books have 30 classes. There is a day for practical service and on Sundays they get around various churches to help (the Sunday before my visit they had been in Bosnia). Over the course of the academic year, they have 950 classes (compare that with the number of lectures in an average university year in the UK!!). A second year allows the possibility for increased ministry involvement and the focus is on more practically-oriented subjects. Days are bookended by early morning devotions and evening prayer.

Unlike many Bible colleges in the UK and Ireland, the school has chosen not to seek external accreditation: they are not convinced that would help them to maintain their focus on the mission of training disciple-makers.

Beyond the school, the HUB centre hosts summer camps and has recently opened a coffee shop in the small nearby town of Opovo – a way of facilitating contact with local residents.

There were just 8 students in the class I taught – at times the school has bigger numbers. Students range from having left school to at least one with experience in ministry. Since my Serbian is limited (!), I taught via translation. My translator did a good job. I’ve no way of knowing how accurate she was, but she worked quickly without hesitation (my Northern Irish pronunciation of ‘cow’ stumped her towards the end of the week).

Over the 21 years of its existence, the HUB Bible School has seen around 35 students graduate and some 60% of these are serving in ministry: around this time a year ago they celebrated their 20th anniversary.

For a bit more about HUB, you can click here.

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