Tag: Leadership

Leadership Theory and the Church

Introduction Intuitively, charismatic and transformational styles of leadership sit well within the Christian ethos. The Bible understood charismatic traits to be gifts of God in the Old and…

Post date 2021-03-29
Post categories In Academics, Graduate School, Leadership, McGill

PhD in Religious Studies at McGill

Almost five years ago I began a PhD in Religious Studies at McGill University. My major field is New Testament Studies with a minor in Leadership theory. Over…

Post date 2021-03-28
Post categories In Academics, Graduate School, McGill

Moses – Leader through the Ages

by Victor C. Gavino Introduction The personage of the Biblical Moses was and is deemed by certain quarters to be the most significant and influential figure in Jewish…

Post date 2020-07-15
Post categories In Academics, Graduate School, Leadership, McGill

Dysfunctional Leadership

Dysfunctional Leaders: Examples from Antiquity By Victor C. Gavino Introduction and thesis The concept “dysfunctional leadership” covers a wide spectrum of characteristics, behaviours and strategies of individuals in…

Post date 2020-07-13
Post categories In Academics, Graduate School, Leadership, McGill

Nothing left to load.

Footnotes
↑1	Dysfunctional leadership has been described and categorized in different ways: narcissistic leadership (de Vries & Miller, 1985); toxic leadership (Lipman‐Blumen, 2005); destructive leadership (Einarsen, Aasland, & Skogstad, 2007; Hogan & Hogan, 2001); dark triad (Paulhus & Williams, 2002).
↑2	See for example the application of the construct “toxic leadership” which is one of the aforementioned manifestations of dysfunctional leadership (footnote 1) to political leadership (Heppell, 2011), specifically in this cited issue of the journal Representation (47:3, 2011), Tony Blair (McAnulla, 2011), George W. Bush (Herbert, 2011), Silvio Berlusconi (Allum, 2011), Thaksin Shinawatra (McCargo, 2011) and Robert Mugabe (Tendi, 2011). Additionally, the presidency of Donald Trump has been scrutinized from the lens of bad leadership. See for example Spector (Spector, 2017).
↑3	See footnote 1.
↑4	All Biblical text is from the NRSV, anglicised, unless noted.
↑5	See Deut 20:1; Deut 31:1-6; Judg 7:2; 2 Chron 32:1-8.
↑6	Deut 7:3-4; Jos 23:12-13; Judg 3;6-7; 1 Kings 11:1-4.
↑7	It is also true today in many sectors internationally.
↑8	See Deut 16:19; Deut 24:14-15; Exod 23:6; Amos 2:7; Amos 4:1; Amos 5:11; Jer 5:26; Jer 6:6; Jer 7:6; Micah 2:2
↑9	See 1 Chron 22:10
↑10	See 2 Chron 1:14-17; 1 Kings 10:26.
↑11	See 1 Kings 3:1; 2 Chron 8:11.
↑12	See 1 Kings 11: 1-11.
↑13	See 1 Kings 5:13.
↑14	See 1 Kings 9:26-28; 1 Kings 10:14-22.
↑15	Josiah’s kingship was announced by prophetic utterance a century before he came to be, demonstrating that he was God-chosen. See 1 Kings 13:2.
↑16	See 2 Chron 36:20-26.
↑17	See Jer 22:13-23; Jer 24:20-23.
↑18	Page 48 in (Sheinfeld, 2015).
↑19	Note that this is view is not unanimous. Maeir and Shai (Maeir & Shai, 2016) who contend that a patronage system that resembled the Roman societal system existed and was of central importance during the Judahite kingdom. An aristocratic class, the elites, seemed to have been important players in the leadership during this era. If so, this would cohere with the “rich” the “great” or the “big” class of elites in Jeremiah 5:1-9 (see section on Jeremiah, p14 in this essay). Additionally, the enigmatic “people of the land” in Deuteronomistic history appeared to have at times some political clout, e.g., the acclamation of Josiah in 2 Kings 21:24, 23:30, although other texts deny that they were elites of the land (e.g., 2 Kings 24:14, but note 2 Kings 25:19-21).
↑20	Josephus, A.J., 14.9,2 (Whiston); See also the same account in Josephus, B.J., 1.10,5 (Whiston).
↑21	Josephus, A.J., 20.9,7 (Whiston).
↑22	Josephus, A.J. 20.8,8 (Whiston).
↑23	See Horsley (Horsley, 1981) p 419.
↑24	Josephus, B.J., 2.14,1 (Whiston). See also Josephus, A.J., 2.9,5 (Whiston).
↑25	Sicarii were knife-wielding brigand-type bands
↑26	Josephus, B.J., 2.17,6 (Whiston).
↑27	Josephus, A.J. 20.6,1 (Whiston). See also Josephus, B.J., 2.12, 4 (Whiston).
↑28	See section on Josephus, this essay.
↑29	See Sheinfeld (Sheinfeld, 2015), p 46ff.
↑30	Ibid.
↑31	The Bar Kosiba leadership, while interesting from the point of view of dysfunctional leadership traits, is outside the scope of this essay. Bar Kosiba is absent in 2 Baruch.
↑32	See Sheinfeld (Sheinfeld, 2015), p159.
↑33	Gen 3:1-7.
↑34	Exod 1:8-22; 5:1-20; 10:14-11:10; 14:1-9
↑35	Judg 4.
↑36	Judg 6-9.
↑37	Judg 10-12.
↑38	Judg 13-16
↑39	Judg 19-21.
↑40	2 Kings 21:1-18.
↑41	The term “judaizers” technically applies to non-Jewish Christians who seek to adopt a Jewish way of life (Cohen, 2002). Strictly speaking, a “judaizer” is a proselyte. See Nanos, footnote #3, p450 (Nanos, 2009). The appellation has taken on a wider meaning to include Jewish Christian missionaries who attempted to impose Jewish tradition and way of life on Gentile Christians, e.g., dietary laws and circumcision. See Tellbe, pp 99-100 and footnote 13 (Tellbe, 1994).
↑42	Marchal (2006) pp 35-50.
↑43	Witherington III, pp. 1-2, 18.
↑44	Philippians 2:12 and twice in 4:1
↑45	Witherington III, pp 1-2.
↑46	Keown, p 58.
↑47	Philippians 1:4, 1:7, 1:18, 2:17, 4:1, 4:10.
↑48	Philippians 2:19
↑49	Fowl, pp 59-60.

Footnotes

↑1

Dysfunctional leadership has been described and categorized in different ways: narcissistic leadership (de Vries & Miller, 1985); toxic leadership (Lipman‐Blumen, 2005); destructive leadership (Einarsen, Aasland, & Skogstad, 2007; Hogan & Hogan, 2001); dark triad (Paulhus & Williams, 2002).

↑2

See for example the application of the construct “toxic leadership” which is one of the aforementioned manifestations of dysfunctional leadership (footnote 1) to political leadership (Heppell, 2011), specifically in this cited issue of the journal Representation (47:3, 2011), Tony Blair (McAnulla, 2011), George W. Bush (Herbert, 2011), Silvio Berlusconi (Allum, 2011), Thaksin Shinawatra (McCargo, 2011) and Robert Mugabe (Tendi, 2011). Additionally, the presidency of Donald Trump has been scrutinized from the lens of bad leadership. See for example Spector (Spector, 2017).

↑3

See footnote 1.

↑4

All Biblical text is from the NRSV, anglicised, unless noted.

↑5

See Deut 20:1; Deut 31:1-6; Judg 7:2; 2 Chron 32:1-8.

↑6

Deut 7:3-4; Jos 23:12-13; Judg 3;6-7; 1 Kings 11:1-4.

↑7

It is also true today in many sectors internationally.

↑8

See Deut 16:19; Deut 24:14-15; Exod 23:6; Amos 2:7; Amos 4:1; Amos 5:11; Jer 5:26; Jer 6:6; Jer 7:6; Micah 2:2

↑9

See 1 Chron 22:10

↑10

See 2 Chron 1:14-17; 1 Kings 10:26.

↑11

See 1 Kings 3:1; 2 Chron 8:11.

↑12

See 1 Kings 11: 1-11.

↑13

See 1 Kings 5:13.

↑14

See 1 Kings 9:26-28; 1 Kings 10:14-22.

↑15

Josiah’s kingship was announced by prophetic utterance a century before he came to be, demonstrating that he was God-chosen. See 1 Kings 13:2.

↑16

See 2 Chron 36:20-26.

↑17

See Jer 22:13-23; Jer 24:20-23.

↑18

Page 48 in (Sheinfeld, 2015).

↑19

Note that this is view is not unanimous. Maeir and Shai (Maeir & Shai, 2016) who contend that a patronage system that resembled the Roman societal system existed and was of central importance during the Judahite kingdom. An aristocratic class, the elites, seemed to have been important players in the leadership during this era. If so, this would cohere with the “rich” the “great” or the “big” class of elites in Jeremiah 5:1-9 (see section on Jeremiah, p14 in this essay). Additionally, the enigmatic “people of the land” in Deuteronomistic history appeared to have at times some political clout, e.g., the acclamation of Josiah in 2 Kings 21:24, 23:30, although other texts deny that they were elites of the land (e.g., 2 Kings 24:14, but note 2 Kings 25:19-21).

↑20

Josephus, A.J., 14.9,2 (Whiston); See also the same account in Josephus, B.J., 1.10,5 (Whiston).

↑21

Josephus, A.J., 20.9,7 (Whiston).

↑22

Josephus, A.J. 20.8,8 (Whiston).

↑23

See Horsley (Horsley, 1981) p 419.

↑24

Josephus, B.J., 2.14,1 (Whiston). See also Josephus, A.J., 2.9,5 (Whiston).

↑25

Sicarii were knife-wielding brigand-type bands

↑26

Josephus, B.J., 2.17,6 (Whiston).

↑27

Josephus, A.J. 20.6,1 (Whiston). See also Josephus, B.J., 2.12, 4 (Whiston).

↑28

See section on Josephus, this essay.

↑29

See Sheinfeld (Sheinfeld, 2015), p 46ff.

↑30

Ibid.

↑31

The Bar Kosiba leadership, while interesting from the point of view of dysfunctional leadership traits, is outside the scope of this essay. Bar Kosiba is absent in 2 Baruch.

↑32

See Sheinfeld (Sheinfeld, 2015), p159.

↑33

Gen 3:1-7.

↑34

Exod 1:8-22; 5:1-20; 10:14-11:10; 14:1-9

Judg 4.

Judg 6-9.

Judg 10-12.

Judg 13-16

Judg 19-21.

2 Kings 21:1-18.

The term “judaizers” technically applies to non-Jewish Christians who seek to adopt a Jewish way of life (Cohen, 2002). Strictly speaking, a “judaizer” is a proselyte. See Nanos, footnote #3, p450 (Nanos, 2009). The appellation has taken on a wider meaning to include Jewish Christian missionaries who attempted to impose Jewish tradition and way of life on Gentile Christians, e.g., dietary laws and circumcision. See Tellbe, pp 99-100 and footnote 13 (Tellbe, 1994).

↑42

Marchal (2006) pp 35-50.

↑43

Witherington III, pp. 1-2, 18.

↑44

Philippians 2:12 and twice in 4:1

↑45

Witherington III, pp 1-2.

↑46

Keown, p 58.

↑47

Philippians 1:4, 1:7, 1:18, 2:17, 4:1, 4:10.