By Scott T. Allison
Abraham Lincoln's iconic word, 'the greater angels of our nature', printed his trust that the noblest features of humanity could heal a divided country. In Frontiers in religious Leadership, an interdisciplinary crew of prime students from the collage of Richmond discover those noble traits and the way leaders corresponding to Lincoln make that expression attainable. They assessment the panorama of non secular management and the non secular rules which are basic to powerful and encouraged management, emphasizing the values of affection, forgiveness, goal, belief, sacrifice, equality, and liberty, between others.
Through an research of ancient examples and modern concerns, this ebook celebrates the various talented and enlightened members whose management embodies the main beautiful characteristics of humanity. It outlines the conceptual linkage among management and spirituality inside of teams and enterprises and should attract scholars and students of management, ethics, faith, philosophy, psychology, and human development potential.
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Extra resources for Frontiers in Spiritual Leadership: Discovering the Better Angels of Our Nature
1 Timothy’s teachings about women differ from Paul’s genuine letters. Throughout the undisputed Pauline corpus, women’s authority is positively described. In 1 Corinthians 7 Paul argues that continence is the best course for Women’s Leadership in the Early Church 25 Christians, but he offers marriage as a concession: “it is better to marry,” he famously asserts, “than to burn” (7:9). Sexual abstinence is the highest form of Christian life, Paul asserts; marriage is good but not as good. Scholars suggest that the ascetic movement was particularly beneficial to women since it freed them from the legal constraints and (often emotional and physical) hardships of marriage (Clark 1981).
Thecla is cast as an early Christian leader. Both women, however, experienced familial and social pushback. Perpetua’s father begs—even threatens—her to renounce her faith, at one point coming at her “as if to gouge out” her eyes. She endured several bouts of torture before finally dying at the hands of a young gladiator. After Thecla’s conversion, she was arrested numerous times and each time, the authorities attempted—unsuccessfully—to execute her: she was to be burned at the stake, but a storm came up suddenly and the rain extinguished the f lames (21–22); she was thrown to the beasts, but all the women in the amphitheater—moved by Thecla’s beauty— threw their bouquets into the arena, which produced such strong perfumes that the beasts were knocked out and Thecla escaped unharmed (35); in another encounter, a female lion attacked not Thecla but a bear and a male lion, thus saving the Christian (33).
Physically, pagans, including the women’s families, push back. Narratively, later Christians push back. Perhaps modern readers should do some pushback of their own. Do we accept the world-negating, society-crippling message inherent in the texts? Both Thecla and Perpetua are depicted as leaders in their communities, but their leadership comes at significant cost both to themselves and to those who love them. Importantly, the stories of these women are not unique in the early church. Our earliest Christian literature—Pauline epistles— depict women who held positions of authority in their communities and whose authority was challenged.