By Scott T. Allison
Abraham Lincoln's iconic word, 'the higher angels of our nature', published his trust that the noblest characteristics of humanity might heal a divided state. In Frontiers in non secular Leadership, an interdisciplinary workforce of top students from the college of Richmond discover those noble characteristics and the way leaders equivalent to Lincoln make that expression attainable. They assessment the panorama of religious management and the non secular ideas which are primary to potent and encouraged management, emphasizing the values of affection, forgiveness, objective, belief, sacrifice, equality, and liberty, between others.
Through an research of historic examples and modern matters, this booklet celebrates the numerous talented and enlightened members whose management embodies the main beautiful traits of humanity. It outlines the conceptual linkage among management and spirituality inside teams and corporations and should attract scholars and students of management, ethics, faith, philosophy, psychology, and human development potential.
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Extra info for Frontiers in Spiritual Leadership: Discovering the Better Angels of Our Nature
Sample text
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). Although Paul’s sexual ethic was not part of a feminist agenda, it nevertheless had real consequences for women’s positions within the church. Paul, furthermore, argues for the equality of men and women in marriage: the husband has authority over his wife’s body, and the wife has authority over her husband’s body (1 Cor 7:3–4).
20 L. Stephanie Cobb Two Case Studies: Perpetua and Thecla as Christian Leaders Women’s roles in the early church are often described in stark terms: either there was a golden age of egalitarianism at the beginning that devolved into sex-differentiated roles, or the earliest texts ref lect an original misogyny that women have been fighting for 2,000 years (Coon 1997, xix; Cobb 2009, 380–381). The evidence, however, is more nuanced than these polarized positions allow. To highlight the complexity of women’s leadership in the early church, my discussion will follow a reverse chronology—from the second and third centuries working back into the first—because our resources are richer in the later centuries and will help illuminate the earlier texts.
Paul writes the name Junian, which can either be a form of the feminine name “Junia” or a form of the masculine name “Junias,” depending solely on where one places the accent (Haines-Eitzen 2012, 91; Epp 2005, 23). For the first 19 centuries of Christian history there was almost unanimous agreement that Paul wrote about a female apostle named Junia. 28 L. Stephanie Cobb All of the earliest translations of the New Testament preserve the feminine form of the name (Thorley 1996, 20). The fourth-century archbishop of Constantinople, John Chrysostom, writes this about Junia and Andronicus: “To be an apostle is something great.