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Calling for driving


Many have assumed leadership positions in the Church based on the claims that they were "called". This "call" was usually meant to come from God, which made them quite easy to accept them as leaders. Oswald Sanders, however, in his book Spiritual Leadership, said that "in many cultures where Christian leadership has prestige and privileges, people are trying to lead a leader for totally unworthy and self-indulgent reasons." 1 These people conceal their true motive as a "call".

From the scriptures, it can be proved that God called people to be leaders, but as the Church understood and acknowledged the call, it caused misinterpretation and misunderstanding. Merrill F. Unger, in the New Unger Bible Dictionary, classified the concept of biblical calling into the following three chapters: a) Asking for help, b) Divine Call, C) Call for Salvation. Regarding the subject of this article, the "divine call" is a cause for concern. Unger further divined the divine call in three sub-chapters: a) the term "naming" or "selection" (Gen 16:11) and "being" (Acts 9: 6); ) To appoint individuals to a certain office or work, at the invitation of Bezalel (31: 2), judges, prophets, apostles, and so on. C) Condition of Life (1 Cor 7: 7: 20) 2

NRW, Farrer, in the New Bible Dictionary commented on the divine call. He pointed out that when God called a person of a certain ability and purpose, they both described and signaled the relationship between God and that individual or group, for example, as the nation of Israel.3

With this background, the concept of Divine Call, both the Contemporary Church and the Bible, the call for leadership is divided into three main phases: a) leaders of biblical times; b) calling leaders' leaders in contemporary African in church, c) conclusion.

Believers in Biblical Times

The Bible highlights that most of the leaders are in leadership positions. The most important leaders of the Bible were divided into four categories for this study. Grouping is based on so-called differences.

A. The first group

The first group consists of Executives who have initiated a direct personal call from God. These include Abraham, Moses and Paul.


Alan P. Ross, in the note of Genesis, on Abraham's call for verses 12: 1-9. He claims that the gateway recorded that God had called Abraham from a pagan world and made surprising promises, and promised that he later became a part of the formal Abrahamic alliance.4 A text quoted by Ross, Harrison and co-author in addition to Acts 7: 2 -3 and Heb. 11: 8 as further portions of which Abraham's call is understandable. The Acts magazine shows that God personally met Abraham and told him to leave his country and people and go to a place he showed. It is clear from the Hebrew text that Abraham obeyed. But as Harrison pointed out, Abraham's call was renewed in Gen. 12.5 He clearly saw that obedience was partial to Abraham's side. Ross pointed out two requirements in Gen. 12: 1-3. The first was that Abraham was asked to leave his country and go to the land of Canaan, and the second to bless others. [6] 19659002 Bible records show that Abraham played a leading role especially in his faith and the Jewish nations of the world and later on by other nations imitating Abraham's same faith.


In his article on the Kitchen on Moses, "the great leader and lawgiver whom God brought the Hebrews out of Egypt served as a nation and reached the promised land to the ancestors." 7 We can never dispute the fact that Moses was a great leader, and the term "cited", which God uses, focuses on the relationship between Moses and God. This starting point for this working relationship was that of God, who called Moses, while he had spent his father-in-law on Mount Horeb. In his description of this divine meeting of Moses Vos, Moses said that the angel of the Lord appeared to Moses in a bush fire, of course he would have been burned for a moment, but still not consumed, continued to reveal a double revelation to Moses: the first is God's eternal abstinence , the second is the mission of God, which is the direct consequence of Moses in the life of Moses


The third and last person to be discussed in this group is the Apostle Paul. In Chapter 9, 1-9, the Bible describes a remarkable encounter with God. F. Foulkes agreed with the Father's Biblical writer that Paul's encounter was an experience of a healthy consciousness and could only be interpreted as a miraculous act that transforms the enemy of Christ into the apostle.10 It should be noted that commentators such as Stanley D Toussaint discussed the above text Under Paul's conversion. But Toussaint went on more than just conversion experiences. He also mentioned that Paul recognized the Lord Jesus Christ and the instructions the Lord had given him what he expected of him. From the moment of the wonderful encounter of Paul, it was evident that he was the leader of his role and mission directly. This experience


The three leaders mentioned above – Abraham, Moses and Paul – had a personal divine encounter with God. In addition, they received specific instructions on what they should have done. Based on these experiences, these people accepted God's call. Finally, we must note that God is mindful of everyone's special mission when he calls them.

B. Second Group

The second group includes the leaders whom God has called through human intermediaries. This group discussed David and Joshua. David

1 in Sam. 16: 1-3, God instructed the Prophet, Sámuel, to go away, and a son of Jesse was anointed to a king for rejecting Saul. Later, in the same chapter, David was identified by the boy and the anointed. Eugene H. Merrill in his commentary on the text mentioned above said that "Samuel was commissioned to find one who Saul was succeeded by the throne of Israel, and he has already named him God". David was chosen from eternity as the rule of Israel. 12 I could rightly say that David had no immediate encounter with God, but his call to fulfill a certain function of life was derived from God by Samuel.

Joshua [19659002] Four other people were wearing this name in the scripture. The Joshua, whom he discussed, Hoshea was the Num. 13:16. Moses was an assistant and successor to Moses. The Deut. 31: 14,23, God revealed to Moses that he was soon to die and to appear with Joshua at the tent. In the presence of God, Moses gave his loyal service to his mandate. Joshua was told to lead Israel to the land of promise which he later made.13 God's call to Joshua was conveyed by Moses and took Joshua's command to take up a new position in Israel and be responsible for bringing Israel to the promised land take

C. Third Group

The third group includes executives who needed leadership. In this group James and Mathias would be discussed.


Gal. 1: 9, James, the Lord's brother was an apostle. When and how did you receive your apostleship in the scripture. However, he was a prominent leader in the early church. Merrill F. Unger, in the New Unger Bible Dictionary, notes that James was indeed a prominent person in the Church of Jerusalem (Gal. 2: 2), the President of the Council (Acts 15:13) and the elders Paul received his third mission (Acts 21: 8) .14 Two things can be said about James: first, that his leadership was recognized by the other elders and by his leader; secondly, it plays a leading role in need or during the crisis. Mathias

In Moses 1: 15-26, Mathias was elected an apostle instead of Judea. As he rightly pointed out, Peter found the basic qualification of the apostolic office. He continued to say that two people were trained in the post, but the final decision was made to God by the "batch" and the prayers. Unger further commented that nothing in Mathias's life could be trusted, nor was he mentioned in the New Testament. No one can deny that Mathias has a leadership position, but nobody can really count what he did, point it to him.

D. Fourth Group

The fourth group of leaders who were called by God through visions or dreams. József, Jacob's son and Samuel, were to be discussed in this group.


R.K. Harrison correctly stated that Joseph became ruler over the Pharaoh's house and the whole earth, and was actually near the Pharaoh.16 [37] 3-11 found that Joseph had two separate dreams that his brothers and sisters would understand to be dominated by them . It was that he really became a ruler. It should be noted that Joseph's brothers and his parents understood the interpretation of dream and noted that God's personal and unique encounter with József. Joseph therefore had a good spiritual relationship with God throughout his life.


In my Sam. 3: 1-9, the Bible noted a strange experience that Samuel lived with Eli. He was asleep and heard that a voice called him by name. He thought Eli. Later, after Elió went to Eli twice, Eli realized that God was the one who called Sámuelet, so he instructed Sámuelet how to answer. Merrill F. Unger, in the New Bible Dictionary Samuel, remarked that Samua had this strange experience. He said that at the time when Samuel served Eli before, as a boy and a young man, the words of the Lord were rare and the visions were not uncommon.17 It seemed that the central God seemed to talk to Samuel very much

Calling Leaders in a Contemporary African Church

After examining the "call" from a biblical point of view, it would be appropriate to examine this concept from the point of view of today's African Church. In doing so, it must be taken into account that the Church is also an institution. As an institution, procedures for the recognition and acceptance of leaders have been established. With the exception of some independent churches, every church was formed as Western churches because they were actually created by Western missionaries. Therefore, when recognizing leaders, three great things had to be considered. These are the following:

The Type of Leadership Position

The Existing Church Government Model

The Church's Constitution and Order. The three factors listed above

are now individually examined. Leaders

Because church is an institution, leaders should be taken into account in offices or positions. Wilbur O "Donovan, in his African Perspective Bible Christianity, observed that there are two leadership positions in the Church with qualifications with each position. These are the positions of elders and deacons. But he also said that some Christians feel that there are four leadership positions mentioned in the New Testament. The other two are the bishops (supervisors) and the pastors.18 In the African Church today, the list of leadership positions will be much longer, for example. The Sunday school supervisor, the female leader, the man's leader, etc. The Church's approach to these leadership positions has always been double:

(a) to elect or appoint a person authorized to work;

b) Select or designate a person who likes post filling.

At a meeting on a particular post, an aspiring candidate may indicate that God has invited this post.

B. The Church Government

Church government is another thing that needs to be taken into account in the recognition of the leadership of the African Church. Again, Wilbur O & Donovan, quoted the three main types of ecclesiastical governments. These are:

a) The bishop – This kind of government structure with a hierarchical individual leader at the top. This leader can be called Pope, Bishop or Archbishop. Sometimes they make a distinction between priests and lay people. Roman Catholic, Anglican and Methodist churches have this system;

b) The Congregational Government – this form of ecclesiastical government as O Donovan has stated – is closely related to the political idea of ​​democracy. In this type of government, church administrative activities are carried out at a congregational meeting, in which everyone has equal votes. The Baptists and the most independent churches live in this system.

c) The Presbyterian Government – This form of ecclesiastical government is based on the leadership of a group of elders in each local church


who represent the interests of the rest of the congregation.19

No one can assume a leading position in today's African Church, simply declaring that God has called him. Every leader who aspires to lead positions has to go through the ecclesiastical government filter.

C. Constitutional and Administrative Laws

These are Church documents, which are also needed for administrative and legal purposes. These documents are an important tool for summoning or disposing of executives. Church constitutions and law enforcement are used in a way that the Bible has little right to govern the rule of the church.

Summing up a question may arise: How does the church interpret the call concept? Respect Your Leaders? It seems that this must be understood: there must be an empty stand in the church and people who want this position. Depending on the nature of the ecclesiastical government and the constitution, someone is appointed or elected to this position. Finally, we came to the conclusion that God called this person to the leading position. On the contrary, most of the most independent Churches in Africa started when the individual said that he personally called on God to start the church. Most of the time it begins as a small ministry, which ultimately counts as a relatively large church.


We have seen that in biblical times God used different methods, such as personal wonderful encounter, vision, dreams, and human intermediaries to call people to leadership. When you called an individual, he always provided clear instructions on what he wanted from that person. He did not seek qualified people, but people who obeyed his will.

God still calls people to the leadership. But the administrative structure of church and politics is very difficult to identify those who have been called. In fact, documents such as the constitution and the laws make it difficult for the Church to consider individual personal calling. Documents seem to be at a higher level than the Bible in choosing the Church leaders. This may be one of the most important reasons why the Church still suffers from the lack of God, what is called today's leaders. [1] Oswald Sanders, Spiritual Leadership (Chicago: Moody Press, 1994), p 14.

2 Merrill F. Unger, Abraham: The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), P 119.

3 MRW Ferrer, Abraham: New Bible Dictionary, second 00. (Alan P. Ross, Genesis: Commentary on Bible Knowledge (Colorado: Chariot Victor Publisher: 1984) 46.

5 RK Harrison, Abraham: A New Unger's Bible Dictionary (Michigan: Moody Press, 1988), P 12.

6 Alan P. Ross, Genesis: The Bible Commentary on Knowledge (Colorado: Chariot Victor Publisher 1988), P 47. [19659002] 7 KA Kitchen, Moses: The New Biblical Dictionary. Secondly, Ed. (Colorado: Chariot Victor Publisher, 1984), P 111. [HowardFVosMos:ABibliatudáskommentárja(Colorado:ChariotVictorKiadó1984)p887[Leicester:Inter-specialistPressPress1982]P 794. 8 John D. Hannah, Exodus: 19659002] 10 F. Foulkes, Paul: The New Bible Dictionary (Leicester: Inter-varsity Press, 1982), P 890.

11 Stanley D, Toussaint, Acts: Commentary on Bible Knowledge (Colorado: Chariot Victor, , PP 375/7.

12 Eugene H. Merrill, I. Samuel: Commentary on Bible Knowledge (Colorado: Chariot Victor Publishing, 1984) p. 447.

13 Merrill F. Unger, Joshua: A New Unger's Bible Dictionary (Leicester: Inter-varsity Press, 1982), p 714. [MerrillFUngerJames:TheNewUnger'BibleDictionary(Leicester:Inter-varsityPress1982p

The New Unger Bible Dictionary (Leicester: Inter.Varsity Press, 1982), The New Unger Bible Dictionary (Leicester: Inter-Pressure Press, 1982) Merrill F. Unger, Samuel: The New Unger's Bible Dictionary (Leicester: Inter-Varsity Press, 1982) P 1121.

18 Wilbur O Donovan, Biblical Christianity in the African Perspective (Carlisle: Paternoster Press, 1996), P17o / 1.

19 Ibid. P 168/70

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