Training That Leads to Trust and Transformation

Servant Leadership in Training Management

Doctoral Dissertation by Christopher H. Wisdom Chaplain (Lieutenant Colonel) United States Army

Doctor of Ministry, conferred by Erskine Theological Seminary Due West, South Carolina

May 16, 2004

TRAINING THAT LEADS TO TRUST AND TRANSFORMATION:

SERVANT-LEADERSHIP IN TRAINING MANAGEMENT

A DISSERTATION SUBMITTED TO

THE FACULTY OF ERSKINE THEOLOGICAL SEMINARY

FOR THE

DOCTOR OF MINISTRY DEGREE

BY

CHRISTOPHER H. WISDOM

BACHELOR OF ARTS, NYACK COLLEGE, 1973

MASTER OF DIVINITY, WESTMINSTER THEOLOGICAL SEMINARY, 1980

MASTER OF BUSINESS ADMINISTRATION, SYRACUSE UNIVERSITY, 1993

MAY 2004

TRAINING THAT LEADS TO TRUST AND TRANSFORMATION:

SERVANT-LEADERSHIP IN TRAINING MANAGEMENT

Approved for the Examining Committee Advisor ___________________________ Date _____________________________ Accepted: _________________________________ Director, Doctor of Ministry Program _________________________________ Date

CIRCULATION AND COPY AGREEMENT

In presenting the dissertation as required for the Doctor of Ministry degree from Erskine Theological Seminary, I agree that the McCain Library may make it available for inspection and circulation in accordance with its regulations governing materials of this type. I agree that permission to copy from, or to publish this dissertation may be granted by the professor under whose direction it was written or by the Director of the Doctor of Ministry program, when such copying or publication is solely for scholarly purposes and does not involve potential financial gain. I understand that any copying from, or publication, of this dissertation which involves potential financial gain will not be allowed without written permission. ______________________________ Christopher H. Wisdom

ABSTRACT

This dissertation documents the extent to which Christian servant-

leadership applied to training management facilitated trust in the training given to

Army chaplaincy leaders of the new United States Army Installation Management

Agency (hereafter known as the IMA or the Agency). This ministry event took

place 15-19 September 2003, with twenty-six field-grade Army chaplaincy

leaders1 in the Region and Headquarters Offices of the IMA at the Asilomar

Conference Center outside Monterey, California.2 In this act of ministry, the

writer sought to facilitate increased trust among Army chaplaincy leaders in their

training for their responsibilities in the new, transforming organization of which

they recently had become members. The writer sought to accomplish this by

applying a servant-leader mindset to the training management process during the

Agency’s initial chaplaincy training event.3

1 Field-grade Army chaplains comprise Grades O-4 to O-6 on a scale of 0-1 (2nd Lt.) to O-10 (Gen. of the Army). Army field-grade rank includes Maj., Lt. Col., and Col. These ranks incl. officers superior in rank to Lts. and Capts. and subordinate to General Officers.

2 The Sec. of the Army signed General Order 4 establishing the U.S. Army Installation Management Agency on 1 October 2002 (see appendix 1).

3 Chaplain (Lt. Col.) Eric Wester, in Directorate of Ministry Initiatives Brief to the Department of the Army Chief of Chaplains Board of Directors, 1 May 01.

To Ginny: “You’re the best!” (Proverbs 31:10-31)

ACKNOWLEDGEMENTS

Thanks to the faculty, staff and administration of Erskine Theological Seminary,

whose patience and prayers helped me, complete this dissertation. Thanks also to

Bill Thrall and Bruce McNicol of the Leadership Catalyst Team; who helped me

see that receiving others’ trust begins with trusting God and others with who I am.

Thanks especially to my editor, Sharlene Mekonnen, who by her patient expertise,

many useful insights and hours of faithful work helped make this dissertation far

clearer and more organized. Special thanks to Rick Hudnall who made all the

electrons obey! And a hearty thanks to my fellow officers and soldiers on the

United States Army Installation Management Agency Religious Support

Operations Team, who greatly honor me every day with the privilege of serving

God and country with them, and who showed great perseverance, skill and

flexibility in helping to execute the project that is the subject of this dissertation.

PRO DEO ET PATRIA - SOLI DEO GLORIA!

Copyright © 2004

CHRISTOPHER H. WISDOM

CONTENTS

CHAPTER 1 TRAINING THAT LEADS TO TRUST AND

TRANSFORMATION..................................................................................... 1

Introduction and Areas of Concentration for This Act of Ministry...................................... 1

Overview of the Norms That Inform This Act of Ministry.................................................. 2

Overview of the Functions That Comprise This Act of Ministry....................................... 10

The Purpose of This Act of Ministry.................................................................................. 13

Primary Components of this Act of Ministry ..................................................................... 16

Goal Evaluation Strategy for This Act of Ministry: The Instruments Used....................... 19

CHAPTER 2 ARMY TRANSFORMATION: THE SETTING FOR THE ACT

OF MINISTRY .............................................................................................. 21

Transformation of the United States Army through the Establishment of the Installation

Management Agency........................................................................................................... 21

Trust Challenges for the Leaders of an Army in Transformation ...................................... 24

Servant-Leadership as a Facilitator for Trust ..................................................................... 35

CHAPTER 3 SERVANT LEADERSHIP DEFINED AND DESCRIBED ....... 36

Introduction........................................................................................................................ 36

Definition and Description ................................................................................................. 37

God’s Promise of Messianic Servant-Leadership in the Book of Isaiah ............................ 39

God Applies Servant-Leadership to His Church for His World......................................... 68

Conclusion ......................................................................................................................... 96

CHAPTER 4 SERVANT-LEADERSHIP IN ACTION..................................... 99

Introduction—The Picture of the Act of Ministry: A Wheel Moving Toward a Destination

............................................................................................................................................. 99

How the Act of Ministry was Managed as an Army Training Event ............................... 101

CHAPTER 5 LOOKING BACK AND LOOKING AHEAD .......................... 133

Evaluation Processes........................................................................................................ 133

Evaluation Products and Lessons Learned ....................................................................... 135

Conclusion ....................................................................................................................... 140

APPENDIX 1 GENERAL ORDERS NO. 4..................................................... 142

APPENDIX 2 INFORMATION PAPER ......................................................... 144

APPENDIX 3 PROJECT MANAGEMENT WORKBOOK ........................... 151

APPENDIX 4 THE ARMY VISION: SOLDIERS ON POINT FOR THE

NATION PERSUASIVE IN PEACE, INVINCIBLE IN WAR.................. 165

APPENDIX 5 WHITE ACTIVATES INSTALLATION MANAGEMENT

AGENCY BY COURTNEY BROOKS OCTOBER 2, 2002...................... 169

APPENDIX 6: THE ARMY TRAINING AND LEADER DEVELOPMENT

PANEL OFFICER STUDY REPORT TO THE ARMY ............................ 171

APPENDIX 7 INSTALLATION STATUS REPORT SERVICES 82-82:

RELIGIOUS SUPPORT AND CHAPLAIN SPECIAL STAFF WORK.... 197

APPENDIX 8: THE RUNGS OF THE CAPACITY LADDER ....................... 202

APPENDIX 9: THE INTEGRATION OF THE LADDERS ............................ 203

APPENDIX 10- THE HOLY HUB OF SERVANT LEADERSHIP AND VOWS

...................................................................................................................... 204

APPENDIX 11- THE HOLY HUB OF SERVANT LEADERSHIP - HUMILITY

...................................................................................................................... 205

APPENDIX 12 HELPS FOR OUR HUMILITY- THE HOLY SPIRIT UNITES

US TO CHRIST BY FAITH........................................................................ 206

APPENDIX 13. HELPS FOR OUR HUMILITY AND HOPE- ....................... 207

APPENDIX 14 THE HOLY HUB OF SERVANT LEADERSHIP -

DISCOVERY............................................................................................... 209

APPENDIX 15: GOD’S IMAGE AND YOUR DOMINION:.......................... 210

APPENDIX 16 THE HOLY HUB OF SERVANT LEADERSHIP -

SUBMISSION ............................................................................................. 212

APPENDIX 17 SUPPORT FOR YOUR SUBMISSION: GOD’S

RIGHTEOUSNESS AND YOUR JUSTIFICATION................................ 213

APPENDIX 18 THE HOLY HUB OF SERVANT LEADERSHIP -

DEVELOPMENT........................................................................................ 215

APPENDIX 19: PROVIDENCE SUPPORTS DEVELOPMENT OF YOUR

COMPETENCIES IN CHRIST................................................................... 216

APPENDIX 20 THE HOLY HUB OF SERVANT LEADERSHIP - OBEDIENCE

...................................................................................................................... 218

APPENDIX 21 SANCTIFICATION FOR OBEDIENCE TO THE TRUTH... 219

APPENDIX 22 THE HOLY HUB OF SERVANT LEADERSHIP -

ACQUISITION............................................................................................ 221

APPENDIX 23: ADOPTION AND ACQUISITION YOU ACQUIRE

POSITIONS MATCHING WHO YOU ARE. ............................................ 222

APPENDIX 24 THE HOLY HUB OF SERVANT LEADERSHIP – SUFFERING

...................................................................................................................... 224

APPENDIX 25 PERSEVERANCE BY GOD’S PRESERVATION ................ 225

APPENDIX 26 THE HOLY HUB OF SERVANT LEADERSHIP –

ATTAINMENT ........................................................................................... 227

APPENDIX 27 ATTAINMENT: YOU FULFILL YOUR PURPOSE............. 228

APPENDIX 28 THE “WHOLLY HOLY” HUB OF SERVANT LEADERSHIP -

EXALTATION............................................................................................ 231

EXALTATION: THE SERVANT LEADER’S GLORY IN CHRIST UNDER

GOD............................................................................................................. 231

APPENDIX 29 EXALTATION: THE TRIUMPH OF CHRIST’S IMAGE IN

YOU............................................................................................................. 232

APPENDIX 30: THE LIVING WHEEL: THE SERVANT LEADER’S VOWS

AND MISSION AREAS ............................................................................. 235

APPENDIX 31 MEMBER VOWS-PROMISES OF A FAITHFUL CHRISTIAN

...................................................................................................................... 236

APPENDIX 32 MARRIAGE VOWS- THE PROMISES OF A FAITHFUL

HUSBAND ................................................................................................... 237

APPENDIX 33 BAPTISMAL VOWS- THE PROMISE TO BE A FAITHFUL

FATHER....................................................................................................... 238

APPENDIX 34 THE PROMISE OF A FAITHFUL MINISTER ...................... 239

APPENDIX 35 THE OATH- THE PROMISE OF A FAITHFUL ARMY

OFFICER: ..................................................................................................... 240

APPENDIX 36: SUMMARIES OF EVALUATION SURVEY SCORES....... 241

APPENDIX 37 NUMERICAL AVERAGES OF INDIVIDUAL ITEM SCORES

...... .......................................................................................................................246

APPENDIX 37 NUMERICAL AVERAGES OF INDIVIDUAL ITEM SCORES

..............................................................................................................................246

APPENDIX 38 IN PROCESS REVIEW OF IMA RSO LEADER’S WORKSHOP

..............................................................................................................................248

CHAPTER 1

TRAINING THAT LEADS TO TRUST AND TRANSFORMATION

Introduction and Areas of Concentration for This Act of Ministry

The three areas of concentration that directed this act of ministry are

overviewed below. The first area is norms, those servant-leader principles that

define ministry parameters and focus the act of ministry (section 2). The second

area of concentration is the context, the contemporary life situation and setting

which comprised the United States Department of Defense and Department of the

Army Transformation throughout the year 2003 (section 3). The final area of

concentration covers the ministry functions that were applied to the servant-

leadership norms in the Army training management context, together with the

responses of the “congregation” to that act of ministry

(section 4).

In the process that led to and included this act of ministry, the writer

sought first to develop and maintain his own Christian servant-leader character

and consciousness. (The process of developing this consciousness, comprising an

awareness of the context, norms, and functions for this act of ministry, will be

detailed further in chapters 2, 3, and 4, respectively). Out of this mindset, the

writer sought to exercise certain training management competencies, applying the

Army Systems Approach to Training (SAT)

process4 and Langevin Project Management methods5 to the first IMA Religious

Support Operations (RSO) Leaders’ Workshop, 15-19 September 2003 (see

appendix 2). How these servant-leader processes functioned in this act of ministry

to support development of trained and confident IMA chaplaincy leaders will be

considered cursorily just below in sections 3 and 5. The details of SAT process

and Langevin Project Management will be explained further in chapter 4.

Overview of the Norms That Inform This Act of Ministry

Because all the chaplains attending this ministry event were Christians, the

writer believed that, in this act of ministry, any increase in trust amidst this

context of organizational change would come ultimately from the Lord Jesus

Christ. He alone is the author and finisher of our faith (Heb. 12:1-3), the exalted

Servant-Lord of his church, and also the King of all governments and nations

(Matt. 28:18). This Jesus, to whom all authority has been given, also promised his

presence in faithful acts of ministry to the end of the age (Matt. 28:20), through

the graciousness and truthfulness of the Holy Spirit’s fellowship (John 14:18-27).

It is he who gives to Christians the gift of increased commitment to one another

4 Army Training and Doctrine Command Pamphlet 350-70, Systems Approach to Training Management, Processes and Products, Executive Summary, accessed at http://www-dcst.monroe.army.mil/tdaa/SAT/sat.htm , 9 June 2003.

5 Project Management for Trainers (Ottawa: Langevin Learning Services, 2002), (see appendix 3).

(Phil. 2:1-4) so that they seek to serve one another as Christ Jesus first served

them (Phil. 2:5-11). They work out with trust what God is working in them by

grace (Phil. 2:12-13). It is in this way the exalted Christ shares the Holy Spirit’s

presence, gifts, and graces with his servants to develop them into servant-leaders

who participate in God’s service to his people, his ministers, and his world.6

When God in Christ thus graciously develops trust among members of his

body

by the power of the Holy Spirit, he always requires leaders whom he calls into this

act of ministry to follow “the way of the servant”.7 This is because “true dominion

does not consist in enslaving others, but in becoming a servant to others; not in the

exercise of power, but in the exercise of love; not in being served, but in freely

serving.”8

This is the way of the servant through which God led his only begotten

Son, our Lord Jesus Christ, from humiliation to exaltation. Jesus of Nazareth, as a

servant-leader, was always conscious of his calling and unique identity as God’s

only begotten Son (John 1:18; 8:58; 10:30), as the incarnate perfect Divine Image

(Col. 1:15-18; Heb. 1:3), as God’s Holy One (Mark 1:24), as God’s Righteous

Servant (Isa. 52:13-53:12), as the Beloved One with whom God was well-pleased

6 Merwyn S. Johnson, Whose Ministry is it? V. 1dd (Due West: August 1997, rev.7/98), 2.

7 Jurgen Moltmann, The Church in the Power of the Spirit (Minneapolis: Fortress Press, 1993), 97.

8 Moltmann, 103.

(Luke 3:22), and as the Heavenly Warrior, the Redeemer from Zion, sent to

deliver God’s people and defeat God’s enemies (Isa. 59:16-21). With his identity

always intact, Jesus took the form of a servant, progressively descending the steps

of human humility, submission, obedience, and suffering even unto death (Phil.

2:5-9). “Although he was a Son, he learned obedience through what he suffered.

And being made perfect, he became the source of eternal salvation to all who obey

him” (Heb. 5:8-9 ESV). He did so, confident in the sure hope that one day every

knee would bow before him, and every tongue would confess that he is Lord, to

the glory of God the Father (Phil. 2:10-11).9 It is this exalted Servant-Leader who

is the true source of all servant-leadership and of any real trust that is facilitated

by leaders who serve him and his people.

Overview of the Context That Calls for This Act of Ministry

Aspects of the Ministry Setting Especially Critical to the Ministry Project

As stated above, the setting for this act of ministry was the first-ever IMA

Religious Support Operations Leaders’ Workshop. It is of foremost importance,

therefore, to understand the Army chaplaincy and the IMA in their broader

cultural context, the United States Army. To understand this overall Army

environment, it is best first to consult Field Manual 1, which defines the major

9 Bill Thrall and Bruce McNicol, The Ascent of a Leader (San Francisco: Jossey-Bass Pub., 1998), 140.

ways, means, and ends of the Army, of which the United States Army IMA and

the Army chaplaincy are a part:

The Army organizes, equips, and trains soldiers to fight. The Army fights wars, but it does a great deal more than that—and always has. During peace the Army focuses its capabilities on conducting operations to deter war, but if deterrence fails, it delivers a decisive victory.10

As part of the Army transformation, on 1 October 2002, the United States

Army IMA assumed responsibility for running nearly all of the Army installations

worldwide where “the Army organizes, equips, and trains soldiers to fight.” As

part of that effort, the IMA and Region Religious Support Operations Teams

comprise the twenty-six chaplains and chaplain assistants who provide leadership

to Installation Chaplains’ Offices for Religious Support Operations on 120 Army

installations around the world (see appendix 1, General Order 4 by the Secretary

of the Army). This group of leaders is the particular “congregation” in view in this

ministry setting. With the writer as Training Manager, these twenty-six chaplaincy

leaders in the Region and Headquarters Offices of the new United States Army

IMA entered into a Religious Support Operation Leaders’ Workshop for 3½ days

of leadership and management training. One question that is a factor in their

success at their new jobs is whether they trust their training and their trainers.

Aspects of a Particular Congregation’s Life that this Study Involved

10 Field Manual 1—The Army, 14 June 2001.

To appreciate the particular challenge inherent in this act of ministry, one

must understand some of the Army and chaplaincy culture’s finer distinctions.

First of all, the Army, like all United States armed service branches, is a

meritocracy. It is difficult to earn, and comparatively easy to lose, the confidence

of those who depend upon one as a leader. Speaking of Pentagon assignments, for

example, as CBS News Military Analyst and Retired Air Force Maj. Gen. Perry

M. Smith observed, “Most people are in the positions they are in because they

have demonstrated their excellence.”11

In the Army, promotion is based chiefly on three things: proven character,

honorable conduct in mission performance, and above all, documented confidence

that the soldier has potential for usefulness at higher levels of service. The Army

consistently awards and promotes soldiers possessing these characteristics. This

fact is borne out by the words with which all Army promotion orders begin, “The

President of the United States has reposed great trust and confidence in the

patriotism, valor, fidelity and abilities of [name of soldier being promoted].”12

This culture of trust based upon merit is also vividly illustrated by the

uniforms worn by all United States Army soldiers. These uniforms, which vary by

rank, service branch, unit of assignment, and the occasion for which the uniform

is being worn, are each showcases of organizational trust. The Army displays its

11 Perry M. Smith, Maj. Gen., USAF (Retired), Assignment Pentagon: How to Excel in Bureaucracy (Washington, DC: Brassey’s Inc., 2002), 42.

12 Army Regulation 600-8-29, Promotions, 30 November 1994, p.13, Figure 1-1. Sample of a Completed Format 307.

trust and recognition of its members’ merits by decorating those who wear the

uniform with ribbons, citations, and rank that bespeak cultural affirmation and

honor. During a soldier’s promotion ceremony, for example, a superior officer

removes the old rank and affixes the next higher rank to the soldier’s uniform.

Immediately thereafter, all appropriate honors peculiar to that new rank are

rendered to the one wearing it.

Distrust of Change: The Problem That Necessitates This Act of Ministry

There are liabilities in a meritocracy, even for chaplains. There is the

possibility that the more often a chaplain is promoted, the more that officer may

be tempted to critically evaluate the parts of the Army and its chaplaincy that

he/she presumes to know the best. There also may be a temptation to relate to

subordinates from a position of power and self-protection rather than a

relationship of mutual trust and respect. As a result, control behavior or power

plays by senior chaplaincy leaders with their subordinate chaplains could result in

a relationship failure that may provoke mistrust of those who take advantage of

their superior rank over him or her.

Therefore, one problem that this project sought to address was the trust

deficit that might already be present in the field-grade chaplains assigned to this

new organization. Even chaplains can be resistant to change and distrustful of

what is unfamiliar. This could easily happen since the USA IMA was established

as recently as October 2002.

Succinct Description of the Problem—Threefold Resistance to Change

What could servant-leadership in training management possibly do to

facilitate development of trust in IMA chaplaincy leaders? To understand the

answer, one must also understand how the cultures of the Army, the chaplaincy,

and the United States Army IMA combine to form a uniquely conservative

subculture. Generally speaking, military culture, ministry culture, and business

management culture represent three of the most conservative corporate cultures in

America. The “congregation” for this act of ministry was a combination of all

three, a subculture of military ministry managers! Among such leaders, any and

all change would tend to be viewed with suspicion. This is especially true of the

kind of radical change that was being implemented in the Army’s transformation

of Installation Management.13

Unique Contours of the Problem in this Ministry Context

To further appreciate the challenges to this act of ministry, one would also

have to understand the practical relationship that exists between trust and training

in the Army culture. One of the most significant challenges for Army trainers is to

gain the trust of those they train. In a new Army environment such as the IMA, it

would require a special act of ministry for a chaplain to gain the trust of his

trainees as a servant-leader who could facilitate training to increase their

competence and confidence in their new areas of responsibility.14

In this top-down-driven, intensely supervised, thrice-conservative

corporate culture, poor interaction in professional relationships could result in a

training environment characterized by mistrust. This mistrust of leaders by

subordinates and by peers could easily hinder senior leaders’ training influence on

subordinate leaders’ learning. This is especially true because the entire Army is

currently undergoing a radical reorganization. There was therefore clearly a need

to establish trust in this training environment. In this context, servant-leader

ministry sought to facilitate a trust-building process between these key Army

chaplaincy leaders in the IMA and their superiors, peers, and subordinates based

on the competence and character with which training was conducted. The ways in

which this trust needed to be initiated in professional relationships among such

Army chaplains was not only by an active faith that bears fruits of service, but by

particular (though not perfect) competence in specific areas of Army training. In

13 See the IMA website link, “IMA Mission and Vision” at http://www.ima.army.mil/regions.asp .

14 See app. 2, Chaplain (Col.) Michael T. Bradfield, Point Paper on Religious Support Operations in the United States Army Installation Management Agency, approved by Maj. Gen. Anders Aadland, Director, U.S. Army IMA, 19 February 2003.

this case, it was chaplaincy training management of the IMA mission, vision, and

the seven Religious Support Operations major mission areas.

This workshop was held at Asilomar Conference Center on the Monterey

Peninsula, right on the Pacific Ocean in northern California. It was the intent of

the IMA chaplain to serve the chaplains who worked in the Headquarters and

Region offices in part by providing a positive setting for this act of ministry. This

intention was reflected in the description given of Asilomar on the conference

center’s website:

Consider Asilomar Conference Grounds, where your team or group can unwind with pleasant smiles in the cool breezes of the Pacific Coast . . . bond with team-building activities in the forest . . . and gather around the campfire, instead of the board table, to make the important decisions of the day. Asilomar, the “refuge by the sea,” is a meeting place for inspiration and innovation. (See description of Asilomar Grounds at http://www.asilomarcenter.com/conference/index.html .)

This, then, is a simple summary of the complex context for this act of ministry. It

was a training environment complicated by the military, ministry, and

management cultures that impacted its members, and above all, by the moral

dimension of human distrust and resistance to change that finds its deepest roots

in the depraved condition of fallen human character. It was to this environment

that relevant ministry functions consistent with stated ministry norms would be

applied in order to facilitate a genuine act of ministry.

Based on the aforementioned norms, the writer sought to obey Jesus Christ

as Lord and live in union with him in this ministry context by adopting,

developing, and maintaining a servant-leader mindset as one who is called (1 Cor.

1:9), born again (John 1:13), and made alive with him (Eph. 2:1-4; Col. 2:11-12,

3:1-3). By God’s grace, the writer believed the promise that, by faith in Christ, he

is one of God’s adopted sons (Jn. 1:12; Rom. 8:14-17). The writer also reckoned

himself to be justified from sin and declared righteous by God’s grace through

faith, having also put on the renewed divine image in Christ (Eph. 4:24; Col. 3:10-

11), as one of God’s holy ones (Col. 3:12) who is now a beloved son with whom

God in Christ is also graciously well-pleased (Eph. 1:3-6).

Out of this new identity in and through Christ, with which the writer has

been thus constituted by God, he sought to serve God and his people as one of

God’s servant-leaders (Phil. 2:1-4), putting on the whole armor of God as one of

his heavenly warriors (Eph. 6:10-11), prepared to struggle against sin, selfishness,

and Satan’s hosts (Eph. 6:12-20), even to the point of suffering for God’s people

(2 Tim. 2:3-4). The writer did this in the sure hope of the gospel (Col. 1:23-29),

that by virtue of God’s grace applied in his union with Christ, God’s image of

Christ would be fully glorified in his adopted son/saint/servant/citizen/soldier

(Rom. 8:14-31; 1 Jn. 3:1-4).

By personal preparation to increase and maintain this mindset through

concentrated study, one-to-one peer mentoring, and small group accountability,

the writer learned better how to be a servant-leader to his subordinate, peer, and

senior Army chaplain officer “congregation”. On the basis of these lessons

learned, he subsequently assessed the training needs of the new IMA chaplaincy

leaders, and then planned, implemented, and evaluated support for a training event

in their interest. In this event, Army chaplaincy leaders from the United States

Army IMA Headquarters and Region Offices were given the opportunity to help

facilitate relationships of trust and develop an environment of grace in which to

learn of their new responsibilities and duties. This was attempted as the

writer/training manager, by this servant mindset, intentionally used a formal

training management process to provide those who attended with the opportunity

to find fellowship in one another’s professional competencies, character, and

conduct. By whatever humility, submission, and obedience in suffering that was

graciously given in God’s grace and providence, the writer sought to increase the

trust of the IMA region chaplain personnel in one another and in the leadership of

the Headquarters IMA chaplain’s office by facilitating the growth of their

knowledge, skill, and abilities in this environment.

The writer’s intention was that these chaplains, all of whom are Christians,

would have the opportunity to participate together in the encouragement that

comes from being united with Christ, in the comfort they receive from his love, in

fellowship with the Holy Spirit, and in the tenderness and compassion that is

theirs in Christ (Phil. 2:1-4). Therefore, this ministry of trust development through

training took place for these leaders with the prayer that Christ would be present in

these acts of service by the power of the Holy Spirit (Phil. 3:3).15

The Purpose of This Act of Ministry

Army leadership doctrine embodied in FM 22-100 spells out what a leader

must be, know, and do. “Leadership is about taking action, but there’s more to

being a leader than just what you do. Character and competence, the BE and the

KNOW, underlie everything a leader does.”16 The purposes of this workshop were

to help the IMA Religious Support Operations team to become “a strong

organizational team” who knew “the IMA environment” and “the IMA’s impact

on the way we do business” which could then “effectively partner with the

religious support teams on our installations to provide effective religious support

to our soldiers and families.” These purposes were reflected in the broader context

of the mission statement for the IMA RSO Leadership Training Workshop:

To conduct a workshop for the IMA Religious Support Operations team, to include the 7 Region staffs, 15-19 September 2003. Attendees will include the Staff Chaplains, Religious Support Resources Officers, and Chaplain Personnel Managers from each Region, plus my staff - all-in-all, around 26 chaplains and chaplain assistants. The objective for the workshop is two-fold. First, we will orient the new IMA Religious Support Operations team to the IMA environment and begin to explore IMA's impact on the way we do business. Second, we will begin the process of building a strong organizational team that can effectively partner with the religious support

15 Moltmann, 123.

16 Field Manual 22-100, Army Leadership, August 1999. U.S. Army Pub. Dist. Ctr., 1655 Woodson Road, St. Louis, MO 63114-6181.

teams on our installations to provide effective religious support to our soldiers and families.17

More specifically, in this project, trust development was a goal of servant-

leader ministry as informed by a written curriculum entitled The Ascent of a

Leader, by Bill Thrall and Bruce McNicol.18 This curriculum includes a textbook

and a workbook designed for use in various types of organizations to confirm

calling, develop character, and identify gifts and capacities. The usage and

integration of this material into this act of ministry will be outlined in the

discussion of the norms for this act of ministry (see chapter 3 below).

The Goals of This Act of Ministry

To Develop and Maintain the Writer’s Character, Competence, and Conduct as a Servant-Leader through Personal Process and Formal Preparation To fulfill this goal, the writer maintained an active life of daily private

prayer and Bible reading, regular prayer partnerships and small group fellowship

throughout the time of this project. In so doing, the writer sought to focus on trust

17 Chaplain (Col.) Michael T. Bradfield, U.S. Army IMA, Electronic message sent 3 June 2003, 10:40 AM, Carbon-copied to Chaplain (Lt. Col.) Christopher H. Wisdom, Subject: “IMA HQ and Region Chaplain Workshop”.

18 Thrall and McNicol, The Ascent of a Leader (San Francisco: Jossey-Bass Publishers, 1998) and B. Thrall et al., The Ascent of a Leader, Level One Manual (Phoenix: Leadership Catalyst, Inc., 1998).

in God, gratitude, and praise to God for a transformed identity, life, and mission in

union with Christ, the Servant-Leader.

To Apply Servant-Leader Norms to Army Training Management Functions in the Context of the IMA Religious Support Operations Leadership Training Workshop The second goal of this project was to evaluate formally the progress of

the confidence in one another of members of the congregation and in the IMA

chaplains’ leadership and training amidst significant organizational change. As

stated above, this act of ministry sought primarily to facilitate increased trust

among field-grade chaplains in the training received from the IMA chaplain’s

team for Army chaplaincy transformation.

This act used a servant-leadership process applied to the project management of

the Agency’s initial organizational training event.19

To Evaluate Members’ Trust of Leaders in Response to This Act of Ministry

This goal of evaluation was accomplished first of all as participants in the

workshop submitted written questions during the workshop. Each participant also

completed an individual written evaluation at the end of the workshop.

19 Chaplain (Lt. Col.) Eric Wester, in Directorate of Ministry Inititatives Brief To the Department of the Army Chief of Chaplains Board of Directors, 1 May 01.

Primary Components of this Act of Ministry

The Preparation

In many ways, the writer’s character and competence preparation for the

management of this training workshop began three years ago, and proceeded

progressively year-by-year through concentrated study, special training

opportunities, personal devotion to God in Christ, and willingness to accept the

challenge from other leaders to change. In February of 2001 the Director of

Ministry Initiatives (DMI), Office of the Chief of Chaplains, selected the writer to

be a member of the Army Chaplaincy Mentoring Task Force. The Director of

DMI took this initiative in conjunction with the establishment of a new goal in the

Chief of Chaplains’ United States Army Chaplaincy Strategic Plan.20 This new

Army chaplaincy goal was to “develop a facilitated mentoring program.”21 The

briefing that introduced this goal also defined mentoring as “a deliberate pairing

of a more experienced and skilled chaplain, chaplain candidate, or non-

commissioned officer with a lesser experienced and skilled one with two goals:

developing vital core competencies and forging character built on our sacred

20 The U.S. Army Chaplaincy Strategic Plan FY 2000-2005. U.S. Army Office of The Chief of Chaplains, Washington, DC accessed at http://134.11.73.194/ on 31 October 2001.

21 Wester. Directorate.

values.”22 This was the beginning of the writer’s focus on character and

competence in leadership as functions of a follower’s trust.

As part of the work of this task force the writer attended the National

Conference on Mentoring at Denver Theological Seminary, 29-31 March 2001.

The conference consisted of plenary sessions, workshops, and numerous informal

opportunities to learn the components of a strategy for mentoring. There was a

very helpful course notebook with session outlines and a well-developed

bibliography that included many books available for purchase at the conference.

This conference helped the writer begin to forge a conceptual foundation for trust

development in the military management culture.

In preparation for establishing a mentoring group, the writer also took a

two-week course in the beginning of July 2001 entitled “Mentoring in Ministry”

at Columbia International University. This was taken as a cross-transfer course in

conjunction with Doctor of Ministry studies at Erskine Seminary. Dr. Bruce

McNicol and Mr. Bill Thrall taught the course. (The reader may recognize the

names of Thrall and McNicol as the writers of the books previously referred to as

the basis for this study project.) This course not only offered a practical

introduction to the Leadership Catalyst TM methods and materials; it also provided

useful hands-on experience in how to use the materials in small and large group

settings for facilitating the growth of trust among group members.

22 Ibid.

The Plan

This workshop comprised seven modules of instruction in 3½ workdays.

Each module was scheduled to take up to half a training day. The subjects

included basic briefings on the Installation Management Agency, the IMA Single

Agency Concept, The Army Chaplaincy Strategic Plan, and Religious Support

Operations in the IMA. There were also small-group meetings that were intended

to discuss the following:

• Overseeing Chaplaincy Personnel Assignments/Management

• Overseeing Chaplain Tithe and Offering Funds (CTOF) Operations

and Grants

• Supervising Unit Ministry Team Professional Development on

Installations

• Assisting Installation Chaplains with Mobilization Training and

Support

• Overseeing Unit Ministry Team recruiting and retention programs

• Providing Pastoral care to Region staff and on Installations assigned

• Training and Mentoring Installation Chaplains.

Servant-leadership in training management required a developed

professional competence on the part of the writer as well as a developing personal

character. Professional competence came to focus in a training plan to assess,

design, develop, and implement this training, including a milestone list with the

steps and deadlines detailed below, by which each step would be accomplished.

The People

These members were involved as participants in training and as evaluators

of training. This training was to support the conduct of Religious Support

Operations through the IMA Region offices to the Army installations under the

USA IMA. The group members formally and informally evaluated the effect of

this training experience on them as individuals and as a group. As needed, the

writer reminded and reinforced to each workshop participant the need for faithful

attendance, punctuality, and preparation for each session.

Goal Evaluation Strategy for This Act of Ministry: The Instruments Used

Question Cards and Individual Evaluation Forms

The first goal of this act of ministry was evaluated by an individual written

evaluation. This was to determine whether a servant-leadership process applied to

the project management of the Agency’s initial organizational training event

actually facilitated increased trust by senior leadership of each other and of the

IMA.23

Ongoing Large-group Verbal Feedback

23 Ibid.

The second goal of this project was to evaluate formally the progress of

the group’s confidence in their training and their trainers. This goal was

accomplished through ongoing large-group verbal feedback. The four areas of

interest for the large group feedback were conference management, conflict

management, information management, and time management.

CHAPTER 2

ARMY TRANSFORMATION: THE SETTING FOR THE ACT OF MINISTRY

This chapter of the dissertation will discuss three main points. First, it will

identify in detail the mission, vision, values, and leaders involved in the Army’s

transformation of the management of installations through its establishment of the

IMA. Secondly, it will argue on behalf of the critical need for professional trust to

create successful institutional transformation in the Army. Finally, it will develop

further the critical importance of the mindset, modeling and methods for servant-

leadership in training management as a catalyst for increasing mutual professional

trust.

Transformation of the United States Army through the Establishment of the Installation Management Agency

The current wave of Army transformation began under the leadership of

Chief of Staff Gen. Eric K. Shinseki in 1998 and expanded until June 2003 under

both Shinseki and the Hon. Thomas A. White, Secretary of the Army. One key

piece of the transformation initiative by Secretary White was the establishment of

the United States Army IMA on 1 October 2002.24 White summarized his own

effort, “In terms of institutional transformation, the Installation Management

24 Courtney Brooks, White activates Installation Management Agency, accessed on Army Public Affairs website at http://www4.army.mil/ocpa/print.php?story_id_key=604 on 31 July 2003 (appendix 5).

Agency implements best business practices into how we run our installations and

communities. It is simply a smarter way to do business.”25

Maj. Gen. Anders B. Aadland, Director of the newly created IMA,

described the thoroughness of the intended transformation as follows: “It’s not

just a change of the headquarters of the Army, but it permeates down to all levels

of the garrison staff on every installation in the Army. . . . That makes it one of the

most significant reorganizations the Army has undergone in years, many, many,

years.”26

To understand the significance of this reorganization, one must understand

from what state and to what status the Army has proposed to transform its

installations. The Army began to consider seriously the concept of installation

management in the post-cold-war era of the early 1990s. In 1993, the Department

of the Army created the new position of the Assistant Chief of Staff for

Installation Management on the Army Headquarters Staff. In 1994, the Army

published Army Field Manual 100-22, entitled Army Installation Management. In

25 Richard Burwell, Maj., U.S. Army. US Army Installation Management Agency Activated, Office of the Chief of Public Affairs, Media Relations, on 2 October 2002. Quoted from Angela M. Manos, Lt. Col., U.S. Army, The Real Issue. Research Project, Course 5291. The Industrial College of the Armed Forces, National Defense University. Fort McNair, Washington, D.C. 20319-5062. Academic Year 2002-2003. 26 U.S. Army Release, Army Public Affairs, Washington, DC. Transcript of Installation Management Agency Roundtable. Quoted from Angela M. Manos, Lt. Col., U.S. Army, The Real Issue. Research Project, Course 5291. The Industrial College of the Armed Forces, National Defense University. Fort McNair, Washington, DC 20319-5062. Academic Year 2002-2003.

this Field Manual, the Army defined an installation’s nature and purpose as

follows: “An Army installation is an aggregation of continuous or near

contiguous, common mission-supporting real property holdings under the

jurisdiction of the Department of Defense controlled by and at which an Army

unit or activity is permanently assigned.”27 The purpose of an installation is to

provide support to units in accomplishing their mission. What then should such an

installation be like? “An installation can be compared to a civilian community or a

city where people work, train, live and play.”28 So Army installations were

intended to be an organization, a military community, a network of professional

individual and institutional relationships, all focused on the mission of supporting

the units, activities, soldiers and families who live and work there.

Commensurate with the establishment of the ACSIM and the publication

of FM 100-22 was the implementation of a reporting system on the status of

services being provided to soldiers, called the Installation Status Report.29 This

system reported on a “green--amber--red” (“go--warning--no go”) basis regarding

the status of ninety-five installation-level services performed for soldiers, their

families, and authorized civilians on Army installations (appendix 5).30

27 Army Field Manual (FM) 100-22, Installation Management, Dept. of the Army, USAPA, 1655 Woodson Road, St. Louis, MO 63114-6128, 1-1. 28 Ibid.

29 Field Manual 100-22, 3-5. ISR reports are accessed at a secure Army website.

30 What Installations Do, accessed at http://www.ima.army.mil/commandstaff.asp on 31 July 2003.

How then did the IMA propose to transform these installations? Their

mission has been defined as follows: “Provide equitable, effective, and efficient

management of Army installations worldwide to support mission readiness and

execution, enable the well-being of soldiers, civilians and family members,

improve infrastructure, and preserve the environment.”31

What does this mean and what is the intended result? The vision of what

the IMA will become through the accomplishment of this mission is described as:

“The pre-eminent Department of Defense agency that produces highly effective,

state-of-the-art installations worldwide, maximizing support to People, Readiness

and Transformation.”32

Trust Challenges for the Leaders of an Army in Transformation

Several crises of trust have challenged this transformation in the lowest

and highest echelons of Army and Department of Defense leadership. An Army

report released in May of 2001 documented junior officers’ dissatisfaction with

senior Army leadership and supervision. Subordinate leaders sent a clear message

to the Chief of Staff of the Army in the Army Training and Leader Development

Panel Officer Study Report to the Army (ATLDP-OSRA) released to the public in

May 2001 (see appendix 6). The criticisms in this excerpt (italicized by the writer

below) underscore the need for improved supervision and mentoring.

31 Anders B. Aadland, Maj. Gen., U.S. Army. The IMA Mission and Vision. Accessed at http://www.ima.army.mil/missionh.asp on 2 August 2003.

32 Ibid.

The Army is not meeting the expectations of officer cohorts. Junior officers are not receiving adequate leader development experiences. Many captains and majors do not perceive a reasonable assurance of a future because of the Army’s CGSOC selection policy. Many retirement eligible lieutenant colonels and colonels do not feel valued for their experience and expertise.

Top-down training directives and strategies combined with brief leader development experiences for junior officers leads to a perception that micromanagement is pervasive. They do not believe they are being afforded sufficient opportunity to learn from the results of their own decisions and actions.

There is diminishing direct contact between seniors and subordinates. This is evidenced by unit leaders who are often not the primary trainers, leaders who are often not present during training, leaders who are focused up rather than down, and leaders who are unwilling to turn down excessive and late taskings. This diminishing contact does not promote cohesion and inhibits trust.33

Apparently, some junior company grade officers replied this way because

of bad supervision and/or no mentoring experiences with senior leaders. Some

have apparently lost trust in the Army because of a reportable number of senior

leaders who have micro-managed them in a de facto “zero-defect” environment

rather than mentoring them in an environment of mutual trust. This report has

prompted responses from the highest levels of the Army.

It is important to note that prior to this report the Army had declared its

intent to develop leaders in character, knowledge, and application by processes

that involve good supervision and mentoring. The Army most recently expressed

33 Army Training and Leader Development Panel, Officer Study Report to

the Army, http://www.us.army.mil/features/ATLD/report.pdf 23 May 01, p. OS-2 (app. 6).

its intent and vision for leader development in the 1999 Field Manual (FM) 22-

100, Army Leadership: Be, Know, Do.

Just as the diamond requires three properties for its formation—carbon, heat, and pressure—successful leaders require the interaction of three properties—character, knowledge, and application. Like carbon to the diamond, character is the basic quality of the leader….But as carbon alone does not create a diamond, neither can character alone create a leader. The diamond needs heat. Man needs knowledge, study, and preparation…the third property, pressure—acting in conjunction with carbon and heat—forms the diamond. Similarly, one’s character, attended by knowledge, blooms through application to produce a leader.34

Furthermore, the 23 May 2001 ATLDP-OSRA prompted new leadership

and training initiatives from the highest levels of the Army, consistent with the

Army leadership doctrine contained in FM 22-100. As part of his continuing

response to this report, the Chief of Staff of the Army (CSA), in a memo dated 22

January 2002, initiated changes needed to facilitate the effective mentoring and

supervision of junior officers (see appendix 2) (italics below are the writer’s).

In the category of Army culture we have developed an operational definition of the Army service ethic and have published FM1, The Army. We have established a Well-Being division within the Army G-1, are in the final stages of developing a Well-Being Campaign Plan, and have developed the framework for the Army Mentorship Program. We will research, develop and publish doctrine on Officership and the Army

34 Gen. Edward C. Meyer, Former Army Chief of Staff, quoted in FM 22-100, Army Leadership—Be, Know, Do, Chap. 1, The Army Leadership Framework, pp. 1-2, Headquarters, Dept. of the Army, 31 August 1999.

Profession as we begin moving to write and publish FM 6-22, Army Leadership.35

A crisis of trust occurred at the highest levels of the Army as well. It is

noteworthy that, notwithstanding his commitment to Army transformation,

Secretary of the Army Thomas White resigned in May 2003 amidst apparent

disagreement with his superior, the Hon. Donald Rumsfeld, the current Secretary

of Defense. The conflict concerned the programs to be included, the rate of

change, and the ultimate end state for Army transformation. Mutual

professional confidence, an element essential to effect organizational

transformation, was apparently not present in sufficient strength for Secretary

Rumsfeld to retain the two most senior members on his Army team. General

Shinseki had reached his mandatory retirement date, so his retirement was not a

direct result of disagreement with Secretary of Defense Rumsfeld. But the

apparent rift between these two key leaders was so deep that an objective reader

would search in vain in General Shinseki’s farewell speech for any

acknowledgement of Rumsfeld’s leadership as the Secretary of Defense.

Correspondingly, in a remarkably unusual occurrence, the writer could find no

documented evidence that Rumsfeld or any of his undersecretaries was present in

any official capacity at Shinseki’s retirement ceremony. Indeed, their absence was

35 Gen. Eric K. Shinseki, U.S. Army, Army Training and Leader Development Panel (Officer) Recommendations and Actions, memo dated 23 January 2001, accessed 1 April at https://www.us.army.mil/portal/jhtml/csa/ATLD_Feb_02.pdf .

made obvious by the lack of any reference to the Secretary of Defense or his

representatives by Shinseki in his prepared remarks.36

Mr. White and General Shinseki were deeply committed to the Army’s

incremental transformation, with a particular vision for a more relevant readiness

as its end state. General Shinseki had presided over the unprecedented rapid

development and successful fielding of the Objective Force--a lighter, more

mobile, and lethal rapid response unit. He did so while having introduced plans to

cut back gradually on “The Legacy Force” of heavy armor and artillery systems.37

White had introduced innovative initiatives like the transformation of installation

management. But Secretary Rumsfeld apparently was singularly committed to

pursuing a far more rapid and radical vision for non-incremental transformation of

national defense operations and operational units than either White or Shinseki

was prepared to support.38 The tension stemming from these disagreements

between White and Shinseki vs. Rumsfeld was well-known in Washington.39

36 Gen. Eric K. Shinseki, 34th Army Chief of Staff, Retirement Ceremony Address, 11 June 2003. http://www.army.mil/leaders/CSA/CSAFarewell/farewellremarks.htm Accessed on 13 June 2003.

37 Gen. Eric K. Shinseki, U.S. Army White Paper--Concepts for the Objective Force http://www.objectiveforce.army.mil/pages/ObjectiveForceWhitePaper.pdf on 2 August 2003.

38 Michael O’ Hanlon, “History will get the last word--Rumsfeld and Shinseki’s tough relationship,” Washington Times, 13 June 2003. Accessed at http://nl.newsbank.com/nl-search/we/Archives?p_action=list&p_topdoc=191 . 39 Marcia Triggs, S.Sgt., U.S. Army. Army bids farewell to White, accessed on The Army Public Affairs website http://www4.army.mil/ocpa/read.php?story_id_key=133 on 31 July 2003.

Noteworthy also in Rumsfeld’s response to White’s resignation and

Shinseki’s retirement was his recommended replacements for each of them. First

of all, Rumsfeld has nominated The Honorable Mr. Roche, the current Secretary

of the Air Force, to be the new Secretary of the Army. Mr. Roche “is a career Navy

officer and . . .is a former Democratic staff director of the Senate Armed Services

Committee.”40 Mr. Roche’s Navy and Air Force leadership experience underline

Rumsfeld’s apparent vision for an Army that is more aggressively integrated with

the other military services as part of a joint force.

Moreover, Rumsfeld’s preference for a more rapid, lethal, special-

operations-type land force has been further underscored by his recall to active

duty Retired Army Gen. Peter J. Schoomaker, former Commander of United

States Army Special Operations Command, who now serves as Shinseki’s

successor.41 This act of recalling a retired officer to become Army Chief of Staff

has occurred in the history of America’s Army only three times before, in the

recall to active duty of Generals Maxwell Taylor, Douglas McArthur and George

40 Thomas E. Ricks, Washington Post Staff Writer, Air Force's Roche

Picked to Head Army. Surprise Decision is Viewed as Continuation of Rumsfeld's Attempt to Revamp Service, Friday, 2 May 2003, p. A29. Accessed at http://www.washingtonpost.com/ac2/wp-dyn/A2900-2003May1?language=printer on 2 August 2003.

41 U.S. Dept. of Defense News Release No. 566-03, Immediate Release, 1 August 2003, Schoomaker Sworn in as Army Chief. http://www.army.mil/leaders/CSA/messages/NewCSA.htm 2 August 2003. See also Gen. Schoomaker’s official biography at http://www.army.mil/leaders/csa/bio.htm.

C. Marshall, each in time of war.42 Thus, Rumsfeld’s determination to accelerate

and expand the transformation of the United States Army into a more joint, rapid,

lethal, and mobile non-conventional force clearly continues to this day, and it is

foreseeable that this rapid rate of transformation will persist while Rumsfeld

remains in office. And those who have disagreed, dissented, or demurred

persistently from Rumsfeld’s vision apparently have been invited to depart.

Let what has preceded suffice as prologue for our discussion of distrust

among senior leaders during the ongoing transformation of the Army. The

aforementioned disagreements form a useful backdrop for consideration of the

critical need for increasing trust among leaders in our military service

departments. The writer will now discuss the transformation of Army installation

management that has taken place with the establishment of the IMA. This

discussion includes the challenges to interpersonal and institutional trust

associated with the establishment and exercise of military authority.43

The accounts detailed above clearly demonstrate the importance of

developing professional trust among leaders of institutional transformation. It is

important to understand how trust is influencing acceptance or non-acceptance of

changes associated with the transformation of AIM. It is most useful at this

juncture, therefore, to review the corporate cultural criteria on which the Army

42 Bill Gertz, “Army Chief Pick Shows Rumsfeld’s New Focus”, The Washington Times, Pub. 11 June 2003, accessed at http://nl.newsbank.com/nl.

43 The Hon. Thomas A. White, Sec. of the Army, General Order 4 establishing The U.S. Army IMA on 1 October 2002 (appendix 1).

leadership has traditionally reposed its trust in its leaders and soldiers, and the

basis on which those soldiers, in turn, also have trusted their leaders.

How then does trust begin and grow between such leaders and their

soldiers in transforming installation religious support for the execution of this

unchanged mission in a rapidly changing Army? To begin with, development of

trust in any organization starts with commitment to a common mission, vision and

values. The Army has gone on record as being committed to a core mission

executed through its core values and leading to the fulfillment of a core vision.

The attributes of Loyalty, Duty, Respect, Selfless Service, Honor, Integrity, and

Personal Courage comprise the Army core values and combine to form the

acronym LDRSHIP.44 Similarly, the Army chaplaincy has committed itself to its

SACRED values. Here the acronym SACRED is formed for the first letter of each

chaplaincy value: Spirituality, Accountability, Compassion, Religious Leadership,

Excellence, and Diversity.45 Taking these values together, every Army chaplaincy

member is called to a commitment to “Sacred Leadership”, understood as

commitment to these core values.

44 Army Values. Accessed at http://www.dtic.mil/armylink/graphics/values.html. on 2 August 2003. Also see Basic training: Week One--The Making of an Army of One. Find out what LDRSHIP means. http://www.goarmy.com/basic/week01/week01.htm# Accessed on 2 August 2003.

45 U.S. Army Chaplain Corps SACRED values. Accessed at https://134.11.73.194/DEV/CHAPNET.HTM on 2 August 2003.

The IMA has also committed itself to a set of core values embodied in the

acronym “SERVICE”. This stands for Stewardship, Efficiency, Respect, Vision,

Integrity, Consistency, and Empowerment. When these three sets of core values

are combined from the IMA, the chaplaincy, and the Army, what results is

“SACRED, SERVICE, LDRSHIP”. It would be pretty hard to get much closer to

“Sacred Servant Leadership” than that! Here is how the core values of the IMA

are defined (italics below are the writer’s):

S*TEWARDSHIP: We are good stewards of the resources entrusted to us by the American people.

E*FFICIENCY: We deliver best value to our customers.

R*ESPECT: We treat people with respect, a caring attitude, and a can-do approach. We practice the golden rule and treat others as we would want to be treated.

V*ISION: We are innovative and forward-thinking, open to new ideas, and dedicated to continuous process improvement—agents for change.

I*NTEGRITY: We do what’s right, legally, morally, and ethically; our strength is our trust in each other.

C*ONSISTENCY: We provide consistent and equitable standards of service for all Army personnel and their families living and serving on our installations.

E*MPOWERMENT: We work as one. We empower our people, share responsibility, and communicate freely and honestly.

Note the emphasis on trust, first of all: Stewardship—“We are good

stewards of the resources entrusted to us”; Integrity—“. . . our strength is our trust

in each other.” Note secondly the emphasis on service. Efficiency—“We deliver

best value to our customers”; Consistency—“We provide…equitable standards of

service for all Army personnel and their families living and serving on their

installations.” Note finally the commitment to change in the value of Vision--

“We are . . . agents for change.”46

And here precisely is where the trust challenge appears to have emerged

for some on the Religious Support Operations team of the IMA. First of all,

“consistent and equitable standards of service” may mean that some Army

Garrison Commanders and their chaplains will have to shift or share some human,

monetary, equipment or real property resources in order that other Army garrisons

with installations of comparable size and fewer resources may provide equitable

religious support services. Secondly, valuing the effectiveness of services will

mean that there will be evaluation of the effectiveness of the religious support and

services provided using measurements that some chaplains may judge to be

invasive, irrelevant and/or even irreligious. Finally, valuing the efficiency of

services will certainly mean that Religious Support Operations will be scrutinized

for ways to become more economical and efficient in their stewardship of the

taxpayers’ dollars.

Trust among members in an organization thus begins with a common

commitment to a core mission, vision and values. This trust will be strengthened

as leaders and members of that organization are mutually committed to each

other’s growth in character, competence and conduct that is in accordance with

their shared values. To reiterate from chapter 1, Army leadership doctrine

establishes that standard. Field Manual 22-100 spells out what a leader must be,

46 Helen Tierney, IMA Plans Division, Strategic Planning, in an email sent 6 October 2003 to all IMA personnel, “Subject: New IMA Vision and Values Statements.”

know, and do in order to be entrusted with the privilege of increased authority and

responsibility in the Army. “Leadership is about taking action, but there’s more to

being a leader than just what you do. Character and competence, the BE and the

KNOW, underlie everything a leader does.”47

According to these definitions, a person’s character is who one really is!

Competence consists in what one knows and knows how to do. Conduct is what

one actually does and how well they do it. “Being”, “knowing”, and “doing” thus

interact among Army leaders and their subordinates to inspire trust.

Is it possible for chaplains and chaplain assistants newly assigned to the

IMA to continue in their commitment to Army and chaplaincy SACRED

LDRSHIP values without yet having “bought into” IMA SERVICE values as they

apply to religious support operations? Ignorance of what is new often tempts

some to be suspicious of innovation. Under similar circumstances in the past,

some senior chaplaincy leaders have appealed to their proven military experience,

professional expertise, and years of wisdom to conclude that some new approach

should not be tried, either because it is the wrong thing, it is being done the wrong

way, it is being done for the wrong reasons, or “all of the above!”

One must also remember the challenge that is inherent in the relationship

between trust and training in the Army culture. Indeed, one of the most significant

challenges for Army leadership is the need to gain the trust of those being trained.

To paraphrase author and leadership mentor Bill Thrall, training will transform

47 Field Manual 22-100, Army Leadership, 1-1.

those trained only if the trainer and the training are trusted.48 It requires a special

calling and confirmation for a chaplain to be a trusted servant-leader who can

facilitate training for other chaplaincy leaders’ increased competence and

confidence in their new mission areas.49

Servant-Leadership as a Facilitator for Trust

There has been a vital need to earn the trust of subordinate leaders in this

environment. Trust is absolutely vital to the promotion of organizational values.

Training therefore must not be led and managed by selfish leaders. Rather,

servant-leaders must have the character, competence, and conduct to facilitate

relationships of mutual professional trust. And the way to build trust in

professional relationships among Army chaplains in particular is by an active faith

that works by love. So the intent of this act of ministry was to build trust by a

mindset and methods that modeled Christian servant-leadership in training

management, in order to help facilitate transformation. This was the major

challenge that faced the Religious Support Operations team of the United States

Army.

48 Thrall and McNicol, 70.

49 Michael T. Bradfield, Chaplain (Col.), U.S. Army Religious Support Operations in the U.S. Army IMA, 12 February 2003 (appendix 1).

CHAPTER 3

SERVANT LEADERSHIP DEFINED AND DESCRIBED

Introduction

How is servant-leadership preferable to selfish leadership? And what

difference can it make in the development of trust among Army chaplains? To

begin with, the ministry of servant-leadership in the Bible entails far more than

merely following the outward example of Jesus. In the announcement,

accomplishment, application, and consummation of God’s plan for his people,

God gave to Jesus more of a mission than simply that of a moral model. The root

of servant-leadership is not moralistic, but Messianic. For Christ, in all the glory

of his fully divine-human existence, and in all the perfections of his redemptive

work, is the root of all true servant-leadership. Christian servant-leadership is

therefore a spiritual fruit of Christ’s servant-leadership. The nature of this servant-

leadership as it applies to the development of trust will be expounded in this part

of the dissertation.

God has called no one less than his own eternally begotten and well-

beloved Son, the second person of the Trinity, the fully divine Lord, to take the

form of a servant in the person of Jesus of Nazareth, who humbled himself and

submitted in obedience even unto the death of a cross. “Wherefore, God has

highly exalted him, and given him a name above every name, that at the name of

Jesus, every knee should bow and every tongue confess that Jesus Christ is Lord”

(Phil. 2:5-9; cf. Isa. 45:23-24). By his humiliation and exaltation foretold in the

Old Covenant and fulfilled in the New Covenant, Jesus became God’s exalted

Messianic servant-leader. Through Christ, selfish sinners are now graciously

invited into union with him in a new status, a new spirituality, and a new service,

following him into this ministry of fruitful servant-leadership in the way of

humility, submission, obedience and suffering. Christian servant-leaders follow

Jesus, the Messianic servant-leader, through all these steps of humiliation in the

sure hope that God will fully and finally exalt his image in them with Christ, all

by God’s grace and only for God’s glory.

Definition and Description

Servant-leadership is that humble, submissive, obedient, hopeful service in

Christ to God and to others (italics are the writer’s).50 This unique servant-

leadership finds its foundation and fountainhead in the servant-leader’s union with

Christ, and its fruits in the new status, character, competencies, and conduct that

grow out of that union. All this comes to the servant-leader whose hope is the

final fulfillment of God’s ancient promise to subdue all the earth for his glory

through the ministry of servant-leadership (Gen. 1:26-28; Ps. 8; Isa. 42:9-10,

49:6-7, 53:10-12; Heb. 2:5-13). Servant-leadership thus bears its fruits in

“passionate service to the mission and to those who join the leader on that

mission.”51

50 C. Gene Wilkes, Jesus on Leadership (Wheaton: Tyndale House Publishers, 1998), 19.

51 Ibid.

This writer maintains therefore that servant-leadership is first of all as

much a matter of being and knowing as it is of doing. This servant-leadership

begins with a consciousness that one now shares in a new status of grace. And this

is no bare consciousness. Rightly understood, servant-leadership presupposes “a

certain knowledge and hearty trust of one’s new Master, new status, and new

nature in Christ. This is the fruit of the Holy Spirit’s implanting a true and living

faith.”52 God gives this to his servant-leaders in Christ as the only true and living

root out of which grow the acts of servant-leadership.

This way of the servant is the way in which the divine Trinity intentionally

works in the world.53 This servant-leadership takes place when and where Christ,

the Servant of the Lord, is present54 in the power of the Holy Spirit. For where

Christ is, there the church is.55 “The location of the church is in Christ....In Christ

Jesus, in the Lord, and in him describes the sphere or space in which believers are

found and the church is located.”56

52 Question and Answer 21, The Heidelberg Catechism with Scripture Texts (Grand Rapids: CRC Publications, 1989), 33.

53 Merwyn S. Johnson, ed. and pub., Whose Ministry is It? V. 1dd, August 1997 (Due West, S.C., 1997), 2.

54 Jurgen Moltmann, The Church In the Power of the Spirit (Fortress Press, 1993), 123.

55 Moltmann, 122.

56 Marc McDowell, “Church and Ministry Paper,” in The Theology of Ministry: A Collection of Papers, Volume 2, 15 January 1996. Ed. and pub. Merwyn S. Johnson (Due West, SC, 1997), 3.

Both Old and New Testaments declare that the servant-leader's status and

service are like conjoined twins that share but one heart. These perspectives of

status and service in Christ can be distinguished, but not divided without

threatening their shared life. In order to prove this key point, attention will first of

all focus on the announcement of this divine promise of Messianic servant-

leadership set forth in the prophecies of Isaiah’s Servant Songs in chapters 40-66.

Secondly, the writer will expound the accomplishment of that promise in Christ as

set forth particularly in the Gospel of Luke. Thirdly, the writer will direct attention

to the application of that promise by the Spirit of the Lord as recorded in the New

Testament.

When one listens carefully for the promise of the Messianic servant-leader

in the words of the Old and New Testament texts below, one hears a mighty

chorus of holy voices blending into a single Messianic “servant song”. In each of

the Testaments, the biblical authors cited below sound forth in unison the theme

of servant-leader status and service.

God’s Promise of Messianic Servant-Leadership in the Book of Isaiah

Messiah, God’s Anointed Servant-Leader: Isaiah 40-66

When one studies the history of Judaism, one finds that most, if not all the

conceptions of the Messiah prior to and during the time of Jesus envisioned the

Messiah as a conquering king, a warrior-hero who would vindicate the cause of

the Jews and defeat all their enemies.57 There is not much said about “the way of

the servant” as “the way of Messiah.” But this writer, supported by a great cloud

of biblical witnesses, hears a different song, sees a different vision, and speaks a

different message:

But we ask: in what capacity is the suffering personage of Isaiah 53 viewed? It is none other than that of servant. It is by that designation he is introduced, “Behold, my servant shall deal prudently” (Isa. 52:13). And it is in that capacity that he reaps the justifying fruit, “By his knowledge shall my righteous servant justify many” (Isa. 53:11).58

The description in this passage of the servant of Yahweh has significant

implications for Messianic servant-leadership. But this could not be the case if

this passage were not talking about the Lord’s servant as Messiah. A careful study

of Isaiah 53:10-12 in its context of Isaiah 40-66 reveals and resolves the questions

regarding the servant-identity and mission of Messiah as the servant of Yahweh

most clearly. Commentators do differ sharply as to whether this servant in 53:10-

12 is the author Isaiah, corporate Israel, or the Messiah who is speaking and is

spoken of in this most prominent Servant Song (cf. Isa. 49:1-13, 42:1-7).

Similarly, questions arise as to what unifies the many facets of this servant’s

ministry for Yahweh. For the servant is spoken of both as the restorer of Israel and

as the light and salvation of the Gentiles (49:6-7). He is called the servant of

57 George Eldon Ladd, The Presence of the Future (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1974), 89.

58 John Murray, Redemption Accomplished and Applied (Grand Rapids: Wm. B. Eerdmans, 1965), 19.

rulers, yet kings and princes will bow down and worship because of him (49:7).

He is despised and abhorred by the nation (49:7), yet it is he who brings the nation

out of captivity (49:8-13). How then and in what capacity can the servant of

Yahweh do all of these things?

Neither the identity nor the mission of the servant of Yahweh in Isaiah

53:10-12 in the context of the Servant Songs of Isaiah is a matter of ultimate

mystery. It is rather the writer’s purpose in this section to demonstrate that the

servant of Yahweh in Isaiah 53:10-12 is an individual, specifically God’s

Messiah, and that his ministry as God’s servant-leader is comprehended in this

passage in terms of the divine roots and redemptive fruits of his humility,

submission, obedience, sufferings and exaltation.

It is not the intent of this writer, however, to attempt to show that all of the

references to the servant of the Lord (from the Hebrew words EBED YHWH) in

Isaiah point to the individual Messianic figure. In many places where it is used,

EBED has reference simply to those who are in subjection to a master (Isa. 14:2,

24:2, 36:9, 37:5), whether it is Israel or foreigners who are thus described.59 In

other cases a specific individual is in view, who by virtue of his call to a theocratic

office is called a servant of God. Such individuals include Isaiah (20:3), Eliakim

and Hezekiah (22:30), and David (37:35).60

59 Dennis W. Smith, Jr., The Servant of Yahweh: An Exegetical Examination of Isaiah 49:6, 7 (D: November 23, 1978), 1.

60 Ibid.

In chapters 40-66 of Isaiah the focus of the EBED YHWH is sharpened. In

this narrower context, these words refer in every instance either explicitly or

implicitly to Israel or Jacob considered as a nation or as an individual.61 In a large

majority of the cases reference to Israel as a nation is indisputable, owing to the

description of the EBED in terms of its relationship to the Mosaic Covenant, and

its failure to keep it, resulting in God’s subsequent call for its repentance. In these

cases the plural forms of nouns and pronouns referring to the EBED YHWH are

used.62

However, in Isaiah 40 through 54:16, the appearance of the singular form

with reference to the EBED YHWH in precise juxtaposition with a continuing

corporate reference to Israel leads one to consider that a new figure, a true

servant-leader, intimately tied to, and yet distinct from selfish Israel as a nation,

has been introduced.63 It is in this context that the text under consideration finds

its starting point.

The Sufferings and Glory of God’s Servant-Leader: Isaiah 53:10-12

Isaiah 53:10-12 serves as a fitting climax to the deeply moving account of

the suffering and exalted servant of the Lord in Isaiah 52:12-53:13. It is fitting

because the passage rehearses and portrays in finer detail the major facets of

61 Ibid, 2.

62 Ibid.

63 Ibid, 3.

themes that are characteristic not only of this, but of the other Servant Songs in

Isaiah 42:1-9, 49:1-13, 50:4-11.64

When one reaches Isaiah 53:10-12, one ascends to the summit of the

highest peak in the Isaianic mountain range of Messianic prophecy. From the

vantage point of this text one beholds a breathtaking vista of how God sovereignly

chooses his righteous servant-leader to be humbled and to submit in obedience to

suffering unto death for the sins of his people, in order that he might also be

exalted over kings and nations (italics are the writer’s). The purpose of this

section, therefore, will be to show how Isaiah 53:10-12 recapitulates and fills out

this servant-leader theme most pointedly. This theme promises the coming of

Jesus Christ, YHWH’s Messianic servant-leader, and the gracious salvation and

grateful service of his people in fulfillment of this promise. This will be pursued

by a point-by-point examination of the exegetical details of the passage. This will

provide the opportunity to see both the uniqueness of this text, and its connection

with the other servant songs in expounding this Messianic servant-leader theme.

The first facet of this theme is how God sovereignly chooses his righteous

servant first to suffer in order to be exalted. We are introduced to this amazing and

seemingly contradictory statement all within the scope of verse 10, “Yet it was the

Lord's will to crush him and cause him to suffer . . . and the will of the Lord will

prosper in his hand.” The use of the Hebrew tri-consonantal root for “will or good

pleasure” here, both in its verbal and nominal forms, drives home the fact that the

64 Henri Blocher, Songs of the Servant (Downers Grove, IL: InterVarsity Press), 21.

Lord’s will superintends both the pain and the prosperity of his chosen servant-

leader. We learn further from 53:6 that it was the Lord who lays upon his servant

the iniquity of us all. Thus we see, in a way previously undisclosed by Isaiah, the

redemptive purpose for which Yahweh calls, chooses, and equips his suffering

servant.

It is not as though God’s servant deserves to suffer thus under God’s hand.

For the EBED YHWH is a righteous servant (53:11). He is the one in whom the

soul of Yahweh delights (42:1); he is the one who is honored in the eyes of the

Lord (49:5), whose right is with the Lord (49:4). Yahweh has called his servant in

righteousness (42:6) and has opened his ear so that his righteous one is not

rebellious and has not turned backward (50:5). The purpose of the Hebrew

preformative waw in the beginning of verse 10 is to denote this contrast between

what the servant deserves and what he receives from the Lord’s hand: “. . . though

he had done no violence, nor was any deceit in his mouth (v. 9), . . . Yet it was the

Lord's will to crush him and cause him to suffer” (v.10) (italics are the writer’s).

Moreover, the servant of the Lord continues to act righteously even in the midst of

his suffering. He is likened in verses 7, 8 to a lamb led to the slaughter, and to a

sheep before its shearers. Though he is judged unjustly, he submits and suffers in

silence, and does not open his mouth with threats.

What expands Isaiah’s vision of this anointed servant-leader in 53:10-12

uniquely among his Servant Songs is his explanation as to why in God’s plan it is

necessary for his just servant to be treated unjustly and to suffer unto death. It is in

order that the just servant of the Lord might justify the unjust people of God.

Isaiah uses the same root word in verse 11 to denote both the righteous character

of the servant and the justification of the people resulting from their knowledge of

the servant. It is the vicarious suffering of the righteous servant that justifies

God’s people.

For although the Lord was pleased for the sake of his righteousness to

magnify his law and make it glorious (42:21), yet the sin and disobedience of his

unrighteous servant-nation against his law led only to their condemnation and

death (42:18-25). Therefore the Lord was pleased for the sake of his righteousness

(53:10) to condemn his righteous servant to death in order that by his death he

might justify those who know him (53:11). While the phrase “by his knowledge”

in verse 11 could conceivably refer either to the servant’s knowledge of the many,

or to their knowledge of him, the latter interpretation is to be preferred as a more

natural construction, with this sense, that the servant justifies the many, and the

many know the servant who justifies them.65

The means by which the servant justifies the many is made clear in the

phrase in verse 11. The remainder of verse 11 reads, “And he will bear their

iniquities.” The verb here used by Isaiah (46:4) has the sense of carrying and is

also used in 53:4 in a parallel construction with the verb NASAH, there with

reference to the servant bearing the griefs and carrying the sorrows of his people.

In verse 4 the griefs and sorrows are not the sins themselves that are carried by the

servant. Rather, they are the misery which is consequent upon human sin,

65 Joseph Addison Alexander, The Prophecies of Isaiah (Grand Rapids: Zondervan Publishing House, 1978), 305.

although not always the consequence of the sins of individuals.66 Here we see how

God’s plan immerses his servant-leader into yet more suffering than any man has

ever known.

The noun translated “guilt offering” (see also vv. 5, 6), should be taken

together with the parallel expression “for our transgressions” (in v. 5, see also vv.

8, 12). This establishes the fact that the Lord particularly lays upon his righteous

servant the iniquity of his people as a substitute for them. The work of the servant,

then, is described in terms of an Old Testament sacrifice for sin. As the scapegoat

was to bear away all the iniquities of God’s people “to a land cut off” (Lev.

16:22), so the servant of the Lord shall be cut off from the land of the living for

the transgression of his people (v. 8). This allusion to the work of the servant as a

sacrificial offering is strengthened in verse 10 by the use of the noun for “guilt

offering”. This term, in its nominal form, has primary reference to the trespass

offering instituted in the Book of Leviticus for the removal of guilt due to various

offenses. And while some distinction can be made between the two terms,

generally the two sacrifices covered the same offenses (Lev. 5:1, 4; 5:22, 24). The

terms are sometimes used interchangeably (Lev. 5:6, 7).67 Here Isaiah records

66 C. F. Keil and F. Delitzsch, Commentary on the Old Testament: Isaiah (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1976), 316.

67 Roland De Vaux, Ancient Israel, Volume 2, Religious Institutions (McGraw-Hill Book Company, 1965), 421.

how Yahweh makes the life of his servant a guilt-offering to make satisfaction by

payment for the sins of his people.68

Viewed in this light, one may better understand how Yahweh, by the

mouth of Isaiah, can declare himself to be both “a just God and a Savior” (45:21).

It is by the life of his servant, given as a vicarious sin offering, that all the seed of

Israel will be justified and glory in the Lord (45:25; cf. Rom. 9:6). It is because

the EBED YHWH shall bear their iniquities that Yahweh issues the following

invitation to the nations to participate in his exaltation (Isa. 45:23):

Turn to me and be saved, all you ends of the earth; for I am God and there is no other. By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked; before me every knee will bow; by me every tongue will swear.

And as they bow the knee, what is it that those at the ends of the earth will swear

concerning the Lord and his servant? “They will say of me, ‘In the Lord alone are

righteousness and strength’ ” (Isa. 45:24; italics are the writer’s).

But if the vicarious nature of the Messianic servant-leader’s sufferings in

53:10-12 is a new brush stroke in the portrait of the servant painted by Isaiah, then

more so are the dark and deadly depths of those sufferings. For although it is clear

that the servant’s ministry would entail frustration (49:4), humiliation (49:7), and

even physical suffering (50:6), yet the vicarious death of the servant has not come

into full view until now. The meaning of the general suffering entailed in the

Lord’s crushing him and putting him to grief in v. 10 is amplified in v. 12 by the

servant’s life being “poured out unto death.” And that death is described in words

68 Derek Kidner, Isaiah in The New Bible Commentary: Revised (Downer’s Grove, IL: InterVarsity Press, 1978), 618.

of deepest humiliation and suffering. He was “wounded. . . bruised. . .chastised. . .

beaten with stripes” (v. 5). He was oppressed and afflicted (v. 7), cut off from the

land of the living (v. 8), and despised and rejected by men (v. 3). So the servant of

Yahweh does not merely suffer, nor does he simply die. He bears the utter

humiliation of the sins of the unrighteous while being put to death according to

the counsel of a just God by the hands of wicked men (cf. Acts 2:22-23).

But Isaiah 53:10-12 sheds new light not only upon the servant’s

humiliation, but also upon his exaltation. Just as a black velvet background

highlights the brilliance of a diamond, these darker allusions to the servant’s

sufferings serve as an enhancing backdrop to highlight the glorious exaltation

Messiah will receive for his atoning work. For it is after (v. 10) the Lord makes

him an offering for sin that he will see his offspring and will prolong his days. He

will bear their iniquities (v. 11) and pour out his soul unto death (v. 12). For this

reason Yahweh shall divide to the servant a portion with the great and the servant

will divide the spoils with the strong (v. 12). Having seen then that it is the

prosperity of the servant that is in the foreground, let us look finally at the new

light given to Isaiah regarding the servant’s exaltation.

First of all, there is a clear implication of resurrection in each of the verses

10-12.69 In verse 10, we are told that “he [the servant] will see seed and prolong

days,” and in verse 11 that “he will see of the travail of his soul.” It has already

been made clear that

69 Kidner, Isaiah, 618.

this reward is extended to him on the basis of his vicarious sufferings unto death.

Just as his soul was made a guilt offering (v. 10), just as he poured out his soul

unto death (v. 12), so he shall see the travail of his soul and be satisfied (v. 11).

Isaiah has said much regarding both the sufferings (49:4, 7; 50:6) and the

exaltation (42:1, 3, 4; 49:7b; 50:7-9) of the servant. It is only by virtue of 53:10-

11 that we are made to know that the servant of Yahweh is exalted through

suffering unto death.

Secondly, we learn that it is precisely by way of this expiatory sacrifice

that the servant will be exalted over the people whose sins he has borne. Verse 10

says that “he shall see seed.” Verse 11 says that “he shall see the travail of his soul

and be satisfied.” What is the seed that he shall see? What is the labor of his soul

with which he shall be satisfied? It is the “many” (v. 11, 12) whom he shall

justify. Isaiah had foretold that the servant of Yahweh would restore the tribes of

Jacob, would raise the preserved of Israel (49:6) and be a light to the nations, to be

the salvation of Yahweh to the ends of the earth (49:7). Now we see that it is

because he bore the sins of many (v. 12a) that even the great ones of the earth will

be brought to do homage to him.70 He shall sprinkle many nations (52:15) like the

lamb of the Passover (v. 10) (Leviticus 5:6, 7). He shall rule wisely, be extolled

(52:13), and exalted even among the Gentiles (49:18-23; 54:1-3).

The preceding exposition from Isaiah 53 defends the assertion that

Messianic servant-leadership is proleptically pictured by God in the Old

Testament as more than mere modeling. Instead, Messianic servant-leadership is

rooted and grounded in Isaiah’s prophetic-redemptive revelation and religion. In

this study which follows, of the New Testament and particularly of the Gospel of

Luke, the writer will make the case that this Messianic servant-leader root-

promise (cf. Isa. 11:1-2), has borne fruit uniquely in the incarnation, humiliation,

and exaltation of our Lord Jesus the Christ.

God’s Fulfillment of Messianic Servant-Leadership in the Gospel of Luke

Isaiah 40-66 in the Gospel of Luke: Jesus, God’s Messianic Servant-Leader

Basic introduction to the Gospel of Luke

Authorship. If the authorship of Luke’s gospel was successfully called into

question, the substance of what has been stated above still would not fall into

doubt. Some writers do contend that Luke, the physician who followed Jesus, was

not the author of the third gospel. However, a majority of scholars from widely-

differing theological perspectives favor Lucan authorship both for the third gospel

as “the former treatise” (Acts 1:4), and its companion volume, the Book of Acts.

This is based on varying grounds of tradition, internal evidence, and external

evidence.71 The internal evidence ties the authorship of Luke’s Gospel to Acts by

virtue of their having the same addressee, very similar grammar and style, and

70 Keil and Delitzsch, 338.

71 Donald Guthrie, New Testament Introduction (Downer’s Grove, IL: InterVarsity Press, 1970), 100.

complementary purposes (Lk. 1:1-4; Acts 1:1-5).72 The author of Acts changes

person in the narratives from “they” to “we”. Together with the earliest external

evidence, this supports the point that Luke, as a traveling companion of Paul, also

wrote this gospel.73 Finally, none of the various objections to Luke’s authorship

can conclusively disprove that he wrote the third gospel.74 Therefore, “There

would appear to be far stronger grounds for retaining the tradition of Lucan

authorship for both the Gospel and Acts than for rejecting it.”75 Other important

evidence supporting this tradition also will appear below in the New Testament

author’s consistent reference to Isaiah 40-66 in both Luke and Acts.

Date. Another key factor in establishing the reliability of the relationship

between Isaiah’s Songs and Luke’s Gospel lies in the estimated date when that

Gospel was written. An earlier date would undergird the idea that Luke indeed

was an eyewitness to the sufferings and glory of the Christ. A later dating would

tend to devalue or discount that claim. On this precise point, the external evidence

would seem to support best an early second century dating of the Gospel. This

evidence includes, but is not limited to Marcion’s and Justin’s writings,76 as well

72 Ned B. Stonehouse, The Witness of Luke to Christ (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1951), 11.

73 Guthrie, 98-109.

74 Norval Geldenhuys, The Gospel of Luke, from The New International Commentary on the New Testament, 10th printing (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1977), 15.

75 Geldenhuys, 16-17. See also Guthrie, 367-370.

76 Guthrie, 109.

as Irenaeus (c. AD 185),77 and the Anti-Marcionite Prologue to the Third Gospel

(c. AD 160-180).78 Scholars reject arguments questioning the relevance or

reliability of these sources in dating Luke’s Gospel because they contain

unfounded assumptions79 and multiple “literary sources of a hypothetical

nature.”80

Audience. Luke’s apparent address of this Gospel to a Gentile ruler may

reveal his awareness that he was writing about the fulfillment of Isaiah’s prophecy

in the coming of Jesus Christ (Isa. 42:4, 6; 49:1, 6; 52:25; 53:12; cf. Acts 8:26-

35). Luke addresses this Gospel to one called by the name and title of “most

excellent Theophilus” (Lk 1:3). There has been much conjecture regarding this

person and his role. The preponderance of the evidence seems to favor

recognizing Theophilus as an actual person with an official rank (“most

excellent”) like the Roman procurators with the same title. Luke later refers to

these men in Acts 23:26, 24:3, and 26:25.81 Theophilus is apparently a Gentile

who had come into contact with the early Christians and the Gospel.

Situation. The situation addressed is described in Luke 1:1-3. Luke

acknowledges that other writers have undertaken to write “an account of things

77 Ibid.

78 Guthrie, 110.

79 Geldenhuys, 18.

80 Geldenhuys, 17, 21.

81 Guthrie, 111.

fulfilled among us” (v. 1). He asserts that those accounts “were handed down to us

by those who from the first were eyewitnesses and servants of the Word” (v. 2).

He further claims that he has “carefully investigated everything from the

beginning” having to do with his account of the Gospel.

Purpose. Luke states his purpose explicitly in his prefatory comments to

Theophilus in the following verses: “So that you may know the certainty of the

things you have been taught (v. 4) . . . it seemed good to me to write an orderly

account for you” (v. 3).82 One may also justifiably infer from the style and special

features of Luke’s Gospel that his purpose is not just to reach one Gentile

dignitary, but the whole Gentile world with the message about Jesus the Christ,

God’s humiliated and exalted servant (see below).

Structure. Luke describes his Gospel as an “orderly account” (v.3). This is

no idle assertion. Luke’s Gospel is divided into seven major parts.83 In the

Gospel’s first three sections, the author takes the reader from the infancy

narratives of Jesus, which are unique to Luke (see 1:5-2:52), through his

revelation to Israel (3:1-4:13), and ministry in Galilee (4:14-9:50).84 These three

sections are concerned with the first 32½ years of Jesus’ life. The fourth section

(9:51-19:27) marks the turning point in Luke’s Gospel. It begins with these words

in 9:51, “As the time approached for him to be taken up to heaven, Jesus

82 Ibid.

83 Stonehouse, The Witness of Luke to Christ, 42.

84 Ibid., 34.

resolutely set out for Jerusalem.” This section, comprising the next half-year in

the life of Jesus, is filled with Jesus’ teaching on discipleship and the kingdom of

God as he makes his way to Jerusalem.85 The fifth and sixth sections, comprising

19:21-21:28 and chapters 22-23 respectively, cover only the eight final days

leading to Jesus’ suffering and death. The final section in chapter 24 records the

events concerning Jesus’ resurrection and his forty days of post-resurrection

ministry, preparing the reader for Luke’s second volume, The Book of Acts.86

Special features. Special features of the book include Luke’s particular

interest in Jesus as Isaiah’s servant of the Lord heralding the arrival of the

“Kingdom of God,” “preaching the gospel to the poor,” “proclaiming the

acceptable year of the LORD,” and “bringing salvation” to social outcasts,

foreigners, Gentiles, women, the poor, and the sick. Jesus’ words and works

confound his opponents and demonstrate that he is the Lord’s Christ (4:16-30),

inaugurating the Kingdom of God in their midst (11:20).87 This Kingdom is ruled

by one who serves (Luke 22:20-24).

85 There is some disagreement as to whether the resurrection narrative in Luke 24 stands alone as a major section (see Godet--next two footnotes) or whether it should be included with the passion account in chapters 22 and 23. The writer prefers the former construction, since chapter 24 seems to stand alone, functioning as a “hinge” that provides the transition from Luke’s gospel to his second volume, the Book of Acts. See Guthrie for the latter view.

86 Godet, A Commentary on St. Luke’s Gospel, Vol. I, 5th ed., E.W.

Shalders, trans.(Edinburgh: T & T Clark, 1870), 11-12.

87 Godet, Commentary, Vol. II, 5th ed., M.D. Cusin, trans., 1-9.

This becomes especially clear when one looks at Luke 24:44-47. Luke

brings a particularly persuasive perspective to the question of how one should

interpret Isaiah’s Servant Songs in his Gospel generally, and how he understands

Isaiah 53:10-12 in particular. In Luke 24:44-47 we encounter Jesus Christ in one

of his post-resurrection appearances, teaching the eleven remaining disciples. This

teaching provides them with the key to unlock the mystery of Isaiah’s Servant

Songs (v. 45-26; cf. Lk. 24:26).

It is particularly significant to note here how Jesus describes the pervasive

meaning of the Old Testament as being fulfilled in his sufferings and glory. What

implications this has for Luke’s interpretation of Isaiah’s Servant Songs and for

servant-leadership will be the focus of this section. This will be accomplished,

first of all, by means of a verse-by-verse examination of Luke 24:44-47.88

In verse 44 Jesus says, “These are my words which I spoke to you while I

was still with you; everything must be fulfilled that is written about me in the Law

of Moses, the Prophets and the Psalms.” One sees, first of all, that this verse is a

kind of summary statement of the teaching ministry that Jesus had with the

apostles before his sufferings, death, and resurrection. It is important to note here

that Jesus is explaining things to the eleven in light of the new eschatological

order that his death and resurrection have inaugurated, things that the disciples

had not been able to bear or understand before (Jn. 2:22, 16:12).

88 The following exposition of Luke 24:44-47 is paraphrased by the writer from unpublished course notes, Rev. Dr. Richard B. Gaffin, Jr., New Testament Number 123, Hermeneutics, Westminster Theological Seminary, Philadelphia, PA, Winter Term, 1979.

It is noteworthy that Jesus summarizes his earlier teaching ministry in

terms of the fulfillment of everything in the Law of Moses, the Prophets, and the

Psalms concerning himself. The prepositional phrase,

“εν τω νοµω Μωυσεωs και τοιs προφηταιs . . .,” must be seen as a

declaration that everything written in the Old Testament canon had found its

fulfillment in him, in terms of its major focus and its pervasive meaning.

This assertion is borne out by the verses that follow. In verse 45, we read

that Jesus opened the minds of the eleven to understand the scriptures. First of all,

it is Jesus who enables them to understand the all-encompassing meaning of the

scriptures in terms of its realization in his coming. Second, it is significant that

here, as in verse 44, no particular reference is made to any one passage. Instead,

ταs γραφαs is used, an indicator that the entire Old Testament canon is in view

here (see Jesus’ use of this expression in Matt. 22:29; Jn. 5:39, 10:34).

During his forty days of teaching, Christ summarized the scriptures as

pointing to his sufferings and glory. In verse 46, the points established above

concerning verses 44 and 45 are driven home with particular force. Jesus prefaces

his statement with “ουτωs γεγραπται”, another general reference to the entire

scope of the Old Testament canon. He then goes on to say that this entire Old

Testament canon finds its ultimate fulfillment and comprehensive meaning in the

sufferings and resurrection which the eleven had witnessed (v. 48).

Finally, in verse 47, Jesus makes it clear that part of his Messianic work

foretold in the Old Testament also includes the foundation of the church. This

church would grow through the preaching of repentance and the forgiveness of

sins in his name among all nations.

On the basis of these four verses taken in their context, the writer may

safely conclude that in the view of Luke’s gospel, the book of Isaiah is a

distinctively Christian book, and his doctrine of servant-leadership is a

distinctively Messianic doctrine that finds its fulfillment in Christ. These Servant

Songs find their pervasive fulfillment and ultimate meaning in Christ’s completed

and continuing work as God’s humiliated and exalted servant-leader. That this

was the understanding of Luke will also become clearer below from his use of

various portions of Isaiah 40-66, both in Luke and in Acts, and from his particular

use of Isaiah 53:10-12 in Luke 22:24-30.

Critical problems. Critical problems or questions about the book lie

chiefly with “those scholars who still today reject the tradition of Lucan

authorship.”89 Such authors do not include all New Testament scholars.

Stonehouse, to name just one, presents convincing evidence to show that these

“are far more basically influenced by doctrinal and historical judgments than by

literary criticism.”90

89 Godet, Vol. II, 347-367.

90 I. H. Marshall, “Luke—Introduction”, from The New Bible Commentary: Revised 3rd ed. (London: InterVarsity Press, 1970), 887.

Isaianic-Messianic Servant-Leadership in the Gospel of Luke

Having sought to introduce Luke’s gospel and his Christocentric

orientation towards the Old Testament, we now focus in particular on his use of

Isaiah’s Servant Songs in his writings, including some references to the Book of

Acts. Luke sees the coming of Jesus Christ as the fulfillment of God’s promise to

send his anointed servant to supplant the selfish leadership of this present evil age

(Mk. 10:41-45 and Matt. 20:24-28). Jesus establishes his servant-leadership

among all the nations through his servants (Isa. 49:6-7; Lk. 22:24-27; Acts 13:46-

47).

Even before Jesus’ appearance, the significance of his coming is couched

in distinctly Isaianic terms. Zechariah, the father of John the Baptist, prophetically

describes the unborn son of his previously barren wife as the forerunner of

Messiah. He then describes Messiah as the one “by which the rising sun will come

to us from heaven to shine on those living in darkness and in the shadow of death,

to guide our feet into the way of peace” (Lk. 1:78-79; cf. Isa. 9:2). Luke later

amplifies the significance of John’s coming, quoting from Isaiah 40 to denote

John as the one who prepares the way for the coming of the Lord (Lk. 3:4-6; cf.

Isa. 40:3-5).

Similarly Simeon, to whom it had been revealed by the Holy Spirit that he

would not die before he had seen the Lord’s Christ (Lk. 2:26), goes into the

temple courts under the guidance of the Holy Spirit, and meets Mary and Joseph

there. He takes the infant Jesus into his arms and sings from one of Isaiah’s

Servant Songs a hymn of praise to God. He thereby announces that God’s

promise, and Israel’s hope, of a Messianic servant-leader for Israel and the

nations, was inaugurated with the coming of this child into the world (Lk. 2:29-

31; cf. Isa. 42:6, 49:6).

When Jesus begins his public ministry following his baptism and

temptation, he identifies himself as the Lord’s anointed servant in fulfillment of

Isaiah 61:1-2 (Lk. 4: 16-21). When the people of the synagogue reject him, in the

incident of Luke chapter 4, it is foreshadowing the coming fulfillment of Isaiah

52:10-53:12 which tells of Jesus’ betrayal, arrest, trial, sufferings and death (Lk.

22-23).

Notwithstanding the certainty of his sufferings, Jesus continues to sing

Isaiah’s Song as he heals the people’s diseases and preaches good news to the

poor as the servant of the Lord (Lk. 6:17-21; cf. Isa. 61:1-2). John the Baptist,

under the yoke of the servant-leader’s sufferings unto death, begins to question

whether Jesus is indeed Messiah. Jesus sends a message to John in Isaiah’s words

from this very prophecy to reassure him--by his miracles and preaching, Jesus was

indeed the one to come, and John should not seek another (Lk. 7:22; cf. Isa. 61:1).

Having predicted his sufferings and coming glory in terms reminiscent of Isaiah

53 (Lk. 9:22), Jesus warns his disciples that servant-leadership in his kingdom

will mean for them sufferings before glory (Lk. 9:23-27). The truth of his identity

as God’s servant-leader is vindicated on the Mount of Transfiguration first by the

appearance of Moses and Elijah. They speak to Jesus in Luke 9:31 about the new

Exodus (εισοδον) foretold in Isaiah 49:8-26, which Jesus was about to

accomplish in Jerusalem. God the Father puts the matter beyond all doubt by

speaking from heaven concerning Christ’s servant identity in Isaianic and Davidic

terms. God combines the words of Psalm 2:7 with Isaiah 42:1, commanding the

disciples concerning Jesus, “This is my Son, whom I have chosen; listen to him.”

(Lk. 9:35).

Jesus’ Sufferings and Glory as God’s Messianic Servant-Leader: Isaiah 53:10-12 in Luke 22:24-38 Introduction to the text in its context

Luke takes up this theme of servant-leadership as the fulfillment of divine

promise. In his Gospel in chapter 22, verses 24-38, it is important to note once

more that this discussion takes place not so much in a moralistic as in a Messianic

context. Servant-leader teaching in Luke 22:24-38 holds much in common with

the words of Jesus in Mark 10:41-45 and Matthew 20:24-28, 19:28, and 23:11.

But it is Luke alone among the synoptic authors who identifies the setting of this

discourse on servant-leadership as the Upper Room. This sets it squarely in the

context of Christ’s institution of the Lord’s Supper. In fact, several reputable

commentators take the view that the words of Jesus in Luke 22:27 have reference

to his act of having washed the disciples’ feet as an illustration of servant-

leadership (John 13:14).91

91 This is the view of Geldenhuys, 563; Godet, Vol. II, 291; and Henry Alford, Alford’s Greek New Testament--An Exegetical and Critical Commentary, Vol. I, Part II. (Grand Rapids: Guardian Press, rep. 1976), 643.

All this discussion of Messianic servant-leadership does not rule out an

important moral dimension to Jesus’ teaching on servant-leadership. The setting

for this text bears this out most clearly. Jesus’ teaching about servant-leadership

arises in the course of “a dispute [which] broke out among them as to which of

them was considered to be greatest” (Lk. 22:24). In the parallel passage in John

13, no disciple seems to have volunteered to wash the other’s feet, because each

was waiting, apparently out of some sense of presumptuous entitlement, for

someone else to wash his own dirty feet (13:1-3). This rivalry and posturing

among the disciples in the Upper Room had arisen before, notably with James and

John, and with equally presumptuous jealousy by the others (Mk. 10:35-41).

Four critical sub-themes in Luke 22:24-38 highlight these Messianic and

moral dimensions of servant-leadership. These enhance the distinctiveness of

Lucan servant-leadership and give it focus, structure, destiny, urgency and

dynamic as a unique teaching of Jesus Christ. These themes will be summarized

and discussed in detail from this passage.

First, servant-leadership in Luke 22:24-38 focuses on the coming of Jesus

Christ in suffering and glory to fulfill Isaiah’s Messianic promise. But secondly,

Christ’s institution of God’s New Covenant shapes this servant-leadership (Lk.

22:20). Thirdly, servant-leadership realizes its destiny in Christ’s inauguration of

God's kingdom (Lk. 22:29-30; 22:16-18). Finally, servant-leadership reveals its

eschatological urgency as it confronts selfish leadership. At the end of this present

evil age, the Spirit of the age to come strengthens and sustains Christ’s servant-

leadership among the Gentiles (Lk. 24:49; Acts 2:14-21).

First Luke 22:24-38 focuses on the Christocentric character of servant-

leadership. Luke portrays Jesus’ suffering and glory as the fulfillment of Isaiah’s

Messianic servant-leader promise. Dr. Klaas Schilder clinches this point about

Christ’s expressed desire to eat this Passover with his disciples in 22:14-16:

How he “desired to eat this Passover with his disciples!” There is work for him to do, and where his work awaits him, there his soul “longeth, yea, even fainteth for the courts of the Lord.” The Mediator in him longs, yearns to fulfill his office. He enters the room of the Passover firmly committing himself to an active and passive obedience.92

This view echoes the Servant Songs of Isaiah, which alternatively describe

God’s Messianic servant-leader in terms of prophetic (Isa. 49:1-6), priestly (Isa.

53:10-11), or kingly acts (Isa. 49:7, 53:12). Similarly, in Luke 22 Jesus is

consistently portrayed both as the Lord’s servant (22:27-28) and Messiah (22:29-

30, 37). “Isaiah 53:12 is quoted [in Lk. 22:37] to prove that Jesus’ treatment as a

criminal (kakourgos) was in accord with the scripture.”93 Donald Juel’s further

comments below offer a helpful explanation as to why this is the case. It is

interesting that Juel uses excerpts from Luke’s Book of Acts to demonstrate his

point.

What permitted them [the Gospel writers] to find in the servant poems useful Christological material was the verbal link between “servant” and “Messiah”. What motivated them to make use of the passage [Isaiah 53]

92 Klaas Schilder, Christ in His Suffering, trans. Henry Zylstra (Minneapolis: Klock & Klock Christian Publishers, 1978; Original pub. Religious Publications, 1938), 158.

93 Donald Juel, Messianic Exegesis: Christological Interpretation of the Old Testament in Early Christianity (Philadelphia: Fortress Press, 1988), 129.

was the need to rethink traditional conceptions of messiahship in light of Jesus’ death and resurrection.

Confirmation of the link between “servant” imagery and royal ideology is provided by Acts. In Acts 4, the term pais [servant] is used twice to speak of Jesus, a rare occurrence in the NT (4:27-30). David is also called God’s pais (v. 25). The prayer that Peter prays includes a quotation of Psalm 2:1-2, which speaks of the “Lord and his anointed.” The term pais in this context is royal language, appropriate to David the king and to the Messiah-king.94

Second, this Messianic servant-leadership is structured and shaped by

Christ’s inauguration of the promised New Covenant. In Luke 22:14-20, Jesus, as

the Lamb of God, institutes the New Covenant memorial meal of the Eucharist,

out of the Old Covenant memorial meal of the Lamb of the Passover. In Isaiah

54:4-17, the writer had paralleled the language of Jeremiah’s New Covenant

promise with an Isaianic pledge of God’s everlasting love, his final forgiveness

(54:7-10 cf. Jer. 31:3, 34). In these passages the covenant-keeping God portrays

himself as their teacher (Isa. 54:13; cf. Jer. 31:33-34). Here Jesus looks back to

the Exodus (Ex. 12; cf. Isa. 48; Lk. 22:14) and then beyond his resurrection

(22:22) to his end-time kingdom (vv. 15-17). He then connects these overarching

covenantal epochs together in the Eucharist by declaring his blood poured out in

the New Covenant to be the fulfillment of the Paschal sacrifice.

But servant-leadership for Jesus has not only the covenant for its structure

and Christ for its center. Christ’s servant-leadership has the Kingdom as its object.

In this text, servant-leaders fulfill their destiny as they participate with Christ as

he inaugurates, expands, and ultimately consummates God's kingdom (Lk. 22:29-

94 Ibid., 131.

30; 22:16-18). Jesus speaks in Luke’s Gospel to his detractors about the kingdom

of God. He declares that it has already come by virtue of his driving out demons

by the finger of God (Luke 11:19). In Luke’s Gospel Jesus fulfills the kingdom

that he will consummate when he returns.95

Jesus also describes his servants’ future reward in terms of consummated

kingdom service. They will not only be seated to sup with him (Luke 22:16-17),

but will even be served by him! (Lk. 12:37) These verses in Luke 22 echo the

strains of Isaiah’s Servant Songs. This theme is also repeated when Christ served

his disciples by washing their feet, and then explained its significance (Jn. 13:1-

17). It is therefore covenantal, Christ-centered kingdom service of which Jesus

speaks when he says to his disciples, “For who is greater, the one who is at the

table or the one who serves? Is it not the one who is at the table? But I am among

you as one who serves” (Lk. 22:27). This point is proven when Jesus says to them

about his coming kingdom, “You are those who have stood by me in my trials.

And I confer on you a kingdom, just as my Father conferred one on me, so that

you may eat and drink at my table in my kingdom and sit on thrones, judging the

twelve tribes of Israel” (Lk. 22:28-30).

Fourth, and finally, servant-leadership reveals its eschatological urgency

and spiritual dynamic as it supplants selfish leadership at the end of this present

evil age and establishes the Spirit’s new leadership of the age to come (Lk. 24:49;

Acts 2:14-21). This is clear from Luke 22:24-38 and the passages that parallel it

95 George Eldon Ladd, The Presence of the Future (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1974), 105-121.

(Mk. 10:41-45; Matt. 20:24-28, 19:28, 23:11). After the departure of the rich

young ruler, a selfish leader, Jesus speaks of the great rewards that come with

persecutions to his selfless servants in this present age, with eternal life in the age

to come (Mk. 10:29). This two-age construction informs the servant-leader

teaching of Jesus in this passage and all its parallels. This two-age perspective

agrees in all parts with the distinction Jesus makes between the present and future

manifestations of the kingdom of God.

The Master also declares that the power of his New Covenant kingdom

comes from the end-time invasion of God’s Spirit into this present evil age. Jesus

declares that the kingdom of God has already come by virtue of his driving out

demons by the finger of God (Lk. 11:20). Matthew’s account parallels the casting

out of demons by the Spirit of God and the coming of the kingdom of God. Jesus

declares in 12:28, “But if it is by the Spirit of God that I cast out demons, then the

kingdom of God has come upon you.”

In John 14:26-27, which records Jesus’ words in the Upper Room just as

Luke 22:24-38 does, Jesus speaks about the Holy Spirit as the one who brings

Christ’s peace, a peace that is not like the peace the world gives. The term

“world”, as used by John and other New Testament authors, denotes the domain

of this present evil age in contrast to the age to come (Eph. 1:20-2:7). In fact, it is

important to note the contrast between the devil as the spirit of this age (Eph. 2:2;

cf. Lk. 11:13-20), and the Holy Spirit as the Spirit of the age to come. In the

context of the parallel passage in Matthew 12:22-37, Jesus warns against ascribing

his work by the Holy Spirit to Beelzebub, the prince of unclean spirits, It is a

blasphemy against the Holy Spirit that shall not be forgiven “either in this age or

in the age to come” (12:32).

Translation of Luke 22:24-27

The writer here seeks to emphasize the distinctness of the last phrase in

Luke 22:27, words not found in any of the other gospel accounts, “But I myself

am in your midst as the server.”

Significant words in 22:24-30: “εγω ...ειµι; εν µεσω υµων; ωs ο διακονων ”

The distinctive Messianic language of the “I am”, “Immanuel”, and “the

servant” in Luke 22:27 sets it apart as unique among all other servant-leadership

narratives in the Gospels. Each of these divine Messianic titles in this verse has

distinct connections to Isaiah’s prophecy. In Isaiah 40-66, the Lord consistently

declares his identity using his covenant name, “I am”, revealed first to Moses in

Exodus 3:13-14. He speaks to his people throughout the book of Isaiah in a

manner consistent with the Servant Songs. God says twenty-two times to Israel,

and sometimes even to Gentiles, “I am the Lord” (EHYH YHWH) (Isaiah 40-66).

This phrase hearkens back to Exodus 20:2, when God declared his name and gave

the law of the covenant, the Ten Commandments, to Israel from Mount Horeb.

This phrase contained compelling code words, which constitute the covenantal

claim of God, the Great King, upon his vassal subjects. It is the phrase used

throughout the Book of Leviticus as the basis for the laws that God gave to his

people. When his people rebelled against those laws, it became the basis for God’s

covenant lawsuit against his whoring bride, and his call in all of the Prophets,

notably in Ezekiel and in Isaiah, for her repentance. When Jesus said to his

disciples "I am among you”, it must have resonated in their spirits as deeply as

those words did in the souls of Jesus’ Jewish enemies when they took up stones to

stone him as a blasphemer for uttering the words, “…before Abraham was born, I

am” (εγω ειµι).

But Jesus says more in verse 27. He says (as Luke writes in 22:27),

“εγω δε εν µεσω υµων ειµι . . .,” or as this writer translates, “I myself am in the

midst of you. . .” Luke here uses a construction similar to that used by the

translators of the Septuagint version of Isaiah 12:6, “Shout aloud and sing for joy,

people of Zion, for great is the Holy One of Israel among you

(εν µεσω αυτηs).”96 This phrase is reminiscent of God’s “Immanuel” promise in

Isaiah 7:14, which Matthew interprets and translates in 1:21 as “God with us.”

This writer concludes from the use of Luke’s language that he is seeking to

identify in Jesus’ words an allusion to the promise of God’s eschatological

presence in the midst of his people (Zeph. 3:15; Zech. 2:4).97 Jesus here defines

the precise character of his presence in the midst of the disciples “as one who

serves” or more simply “as the server” (ωs ο διακονων). The preceding

discussion of Lucan usage of Isaiah’s Servant Song language should suffice as

96 Samuel Bagster, The Septuagint with Apocrypha in Greek and English (London: Published by special arrangement with Samuel Bagster & Sons, LTD., 4th Zondervan printing, 1977), 848; and George Morrish, A Concordance to the Septuagint (London: Reprinted by special arrangement with Samuel Bagster & Sons, LTD., 2nd printing, 1978), 1110, 1116.

97 Ibid.

background for the following discussion. The Gospel writer here has faithfully

recorded Jesus’ collation of Isaianic divine titles, in much the same way as he did

in Luke 9:35, to identify Jesus in his servant words and works as the

Anointed/Immanuel/Servant of Isaiah’s prophecies (Isa. 9:6, 7:14, 53:10-12).

Summary of the significance of Luke 22:24-38 and its Lucan context

The distinctiveness of Luke’s account about our Lord’s teaching on

servant-leadership then consists chiefly in this: Luke most clearly ties Jesus’

teaching on servant-leadership back to the servant-leader figure in Isaiah’s

Servant Songs, in order to demonstrate to his predominantly Gentile audience that

Jesus’ teaching is not merely moralistic; rather it is mainly Messianic. It is

Messianic because it qualifies Christ’s servant-leadership in terms of his identity

as the “I Am” of the Servant Songs (Lk. 22:27a; Isa. 45:3-8, 19, Ex. 3:13-14; Jn.

8:58), as the “Immanuel” of Isaiah 7:14 (cf. Matt. 1:21), and specifically as the

servant of Isaiah’s Songs (Lk. 22:27b; cf. Lk. 22:37).

Because this is true, Christ’s identity in Luke 22 is therefore vitally

connected to the divine history of revelation and redemption. His identity is

informed by his kingdom orientation and the two-age unfolding of God’s plan for

servant-leadership.

God Applies Servant-Leadership to His Church for His World

We have seen in the first section of this chapter an Old Testament

exposition of the ministry of servant-leadership. In the second section the writer

has provided a New Testament grammatical-historical perspective on Luke’s use

of Isaiah’s Servant Songs, including a brief exposition of Luke 22:24-38. The

writer now proposes to put this historical exegesis into a wider biblical context.

This section will begin with a look at how the other Gospels and the Book of Acts

use Isaiah 53. It will also include a synthesis of servant-leader theology as it

applies to the project of developing trust in training management.

This view of Isaiah’s servant is also taken up in the other historical books

of the New Testament. In the Book of Acts, which claims Luke as it its author, the

disciples clearly quote and preach from Isaiah (Acts 2:39) and from his Servant

Songs in particular (Isa. 42:9-10; Acts 13:47). They find the fulfillment of Isaiah’s

words in the Messianic servant-leadership of our Lord Jesus Christ (Acts 3:13,

4:27, 8:32-40, 10:38, 13:47, 17:24-25, 26:23) over his church among the nations

(Isa. 42:9-10; Acts 13:47).

Particularly in the latter chapters of Matthew’s Gospel, he paints the

picture of Jesus as the Lord’s Messiah, using the prophetic colors of Isaiah’s

palette. Matthew clearly portrays Jesus in his silent sufferings before Pilate (Matt.

27:11-25) as the one who had done no violence, and the one in whose mouth was

no deceit (cf. Isa. 53:9). Moreover, it was in the Upper Room, in the garden, and

on the cross that he was numbered with the transgressors (53:12; Lk. 22:37). It

was at the cross that he made intercession for the transgressors (53:12, Lk. 23:34),

and it was in his death that he made his grave with a rich man (53:9; Matt. 27:57).

The New Testament letters also testify infallibly to the coming of Jesus

Christ as the fulfillment of God’s promised servant-leader. Paul portrays him as

the righteous servant of the Lord who suffers undeservedly and vicariously for the

sins of many and who is then highly exalted (Phil. 2:5-11). Like Paul, Peter and

John echo the words of Isaiah 53 by connecting Christ’s righteous character to his

substitutionary work of taking away sin (1 Pet. 2:22-25; 1 Jn. 3:5).

Thus the Spirit of Christ in Isaiah was predicting the sufferings of Christ

and the glories to come (I Pet. 1:11). As Isaiah foretold, God has highly exalted

his servant “and has given him a name above every name, that at the name of

Jesus Christ every knee shall bow and every tongue confess that Jesus Christ is

Lord to the glory of God the Father” (Phil. 2:9-11; cf. Isa. 45:23-24).

Isaiah 53:10-12 is arguably the capstone of prophecy regarding the servant

of Yahweh. We witness how God sovereignly chooses his righteous servant to

suffer unto death for the sins of his people, to be exalted over them. We see

throughout the New Testament, and not solely in the Gospel of Luke, that the

fulfillment of the promised servant is realized in the coming of our Lord Jesus

Christ. He “emptied himself, took the form of a servant, humbled himself, and

became obedient even unto death on a cross” (Phil. 2:7-8).

These facts have distinct implications for an act of servant-leader ministry.

This first implies that servant-leader ministry98 takes place because the servants of

Christ, the servant of the Lord, are in union with Him (Isa. 49:6; cf. Acts 13:46-

48). They participate in all his redemptive benefits, and lead in service by

following in the way of his humility, submission, obedience, suffering and

98 Bill Thrall and Bruce McNicol, The Ascent of a Leader, Level One (San Francisco: Jossey-Bass Pub. Co., 1999), 15.

exaltation. His people must always follow the way of the servant to lead his

people (Lk. 6:46-48).99 This was the way of Christ himself—who fully exalted

God’s image as the Servant of the Lord (Phil. 2:5-11; Heb. 5:5-10; 12:1-3)100 The

servant is not greater than his master! (Luke 6:40-46).

The Triune God as the Archetypal Servant-Leader

How does this Messianic hope of servant-leadership fit into the wider

biblical context from the creation to the consummation of all things? This

prominent New Testament theme of Messianic servant-leadership is but the

realization of the plan of God from the very beginning. God’s servant-leadership

in the world began with God’s creation of the world. He created Adam and Eve to

be his servant-leaders, the joint bearers of his image (Gen. 1:26-27; cf. 1 Pet.

3:7).101 God sent them into the garden to serve him and be servant-leaders for his

world (Gen. 1:28, 2:15-17). Adam, a type of the Image of God who was to come

(Rom. 5:12-14; 2 Cor. 4:4b; Col. 1:18; Heb. 1:3), led by serving as the covenantal

head of the human race (1 Cor. 15:45-46). Eve, as a type of the church, also

participated fully in that servant-leadership as a joint heir of the covenant of life (1

Pet. 3:7), with shared dominion over the creatures (Westminster Shorter

Catechism, Question and Answer #10).

99 Moltmann, 97.

100 Thrall and McNicol, Ascent, 140.

101 Karl Barth, Church Dogmatics Vol. III (Edinburgh: T & T Clark, 1969), 1, 41, 184, 190, 191.

However, Adam and Eve, not content with image-bearing as servant-

leaders, coveted exaltation as God (Gen. 3:4-5; cf. 1:26-28). They acted without

humble and submissive service to God and to his world (Gen. 2:15-15; 3:1-6).

Because of their selfish leadership, humankind fell from favor as God’s servant-

leaders, no longer sharing fruitfully in his work in an unspoiled paradise, but

instead sharing the mortal slavery of suffering and death with the devil (Gen. 3:8-

21; Eph. 2:1-3; 2 Cor. 4:4; Heb. 2:14-15; Rom. 5:12-14).

Since this Fall, all the children of Adam and Eve have been conceived in

sin (Ps. 51:5) and are born sharing Adam’s guilt (Rom. 5:12-14). They suppress

the truth that they are God’s image (Rom. 1:19-20; Jas. 3:8-9) and exchange it for

a lie. They since have worshiped and served the creature rather than the Creator,

who is blessed forever (Rom. 1:21-25). For this reason leaders seek lordship, not

servanthood in the world (Mk. 10:42) and in the church (Ez. 34:1-10).

Nevertheless God created the world (Gen. 1:1), loved the world (Jn. 3:16),

and continued to lead his world by serving it (Acts 14:15-17, 17:24-28) in spite of

its sin (Rom. 5:12-14). He loved the world so much that he sent his Son Jesus

Christ into this world—not to be served—but to serve and to give his life to take

away the sins of the world (Jn. 1:29; Mk. 10:44-45). The Triune God did this to

reconcile the world to himself, not counting the world’s trespasses against them (2

Cor. 5:19a). Indeed, he sent his Son not to condemn the world, but that the world

might be saved through him (Jn. 3:17). He sent his Son as the propitiation for the

whole world (1 Jn. 2:2) to reconcile all things to himself, whether things on earth

or things in heaven, by making peace through Christ’s blood shed on the cross

(Col. 1:20). Thus, by Christ’s priestly sacrifice, mediation, and servant-advocacy

for the whole world (Jn. 1:29; Heb. 8; 1 Jn. 2:1-2), God has reconciled people

from every race to himself (Rom. 5:10; Col. 1:21; Rev. 5:6-10) whether Jew or

Gentile (Rom. 1:16), into one body in Christ (Eph. 1:16). God has highly exalted

his servant-leader for this supreme and saving sacrifice (Phil. 2:5-11; Eph. 1:18-

22). The sending Father (Jn. 3:17; 14:16, 26) and the sent Son (Gal. 4:4) have also

sent the Holy Spirit into the world (Acts 2:33-36; Gal. 4:6) to serve the world by

sharing God’s love (Rom. 5:3) which God has shown in Christ to his helpless,

ungodly, sinning enemies (Rom. 5:5-10). As God the Father sent his Son, so the

Son has given the Holy Spirit to his church and sent this reconciled body into the

world102 (Jn. 20:21) to serve as a servant-leader to the world in the ministry of

reconciliation (2 Cor. 5:19b).

The Trinitarian character and specific purpose of God in relation to the

world, then, is focused in this idea of servant-leadership. This was the way of

Christ himself— the way of humility, submission, obedience, and suffering, all in

the hope of exaltation of the image of God (Phil. 2:5-11; Heb. 5:5-10, 12:1-3).

Jesus, the Anointed One, fulfils God’s promise as the servant of the Lord in whom

God’s soul delights (Isa. 42:1-4, 49:1-7; Matt. 12:18-21). In the fullness of time

(Gal. 4:4) he comes as that servant to preach the gospel to the poor, and to

proclaim release to the captives (Isa. 61:1-3; Lk. 4:16-21). He says as Lord to his

disciples, “I am among you as one who serves” (Lk. 22:27). Yet despite his

102 Darrell L. Gruder, Missional Church (Grand Rapids: William B. Eerdmans Pub. Co., 1998), 5.

service to his people and his world he was neither recognized nor received (Jn.

1:10-11). Instead, as God’s servant, he was despised and rejected by men, a man

of sorrows and acquainted with grief (Isa. 52:13-53:12; Lk. 4:22-30).

Yet it was promised to him that after rendering himself as a guilt offering,

“He will see his offspring and prolong his days, and the good pleasure of the Lord

will prosper in his hand” (Isa. 53:10). God raised his anointed servant from the

dead and gave him the sure mercies of David (Isa. 55:3; Acts 13:30-39) at God’s

right hand.

Just as Jesus, God’s suffering servant,103 is made sin for the sake of the

world, so the Father serves his people by giving his Son (2 Cor. 5:21; Jn. 3:16). It

is also the way of the Spirit, who is sent by the Father and the Son.104 The Spirit

humbly serves and does not “speak on his own initiative”, but rather makes

known the things of Christ (Jn. 16:13-15). He unites the Father and the Son by

interceding for the saints with groans which cannot be uttered (Rom. 8:26-27).105

He suffers grieving himself (Eph. 4:30), quenching (1 Thes. 5:23-25), and even

blasphemy (Mk. 2:39; Lk. 12:10).

This connection between the serving love of the Trinity and the serving

love of the church to the world is focused in Hebrews 9:14, “How much more

shall the blood of Christ, who through the eternal Spirit offered himself without

103 Merwyn S. Johnson, An Introduction to the Church in the Power of the Spirit, by Jurgen Moltmann (9/87, revised 10/90, 9/93), 2.

104 Gruder, Missional Church, 5.

105 Johnson, 2.

spot to God, purify your consciences from dead works to serve the living God.”

The Triune God has purified our consciences from dead works so that we might

serve the living God!

Suffering in hope of exaltation is the way of the church in Christ (Rom.

5:3-4, 8:12-27; Phil. 1:29; Heb. 12:3-13; 1 Pet. 4). In the same way, the calling of

the church’s ministers is to serve and to suffer in hope as those sent by God (2

Cor. 1:1-11, 4:7-11; Phil. 3:7-14; Col. 1:24ff). For a servant is not greater than his

master (Jn. 15:12-17), nor is the one sent greater than the one who sent him (Jn.

13:16). And even Jesus was sustained in his suffering by hope (Heb. 12:1-3; Acts

2:24-36).

The Church’s Status as Servant-Leader

God calls his church and her ministers not merely to service, but first to a

special status. That status consists first of all in Christ’s gracious presence with

her as his Bride in this world, and her sharing in his presence now in heavenly

places (Eph. 1:3, 2:6, 3:10). Even more, her hope is toward the promised

fulfillment of her glorious inheritance in the coming age as Christ’s co-heir of his

Father’s kingdom,106 all to the praise of God’s glorious grace (Eph. 1:6, 12).

The New Testament uses the imagery of royalty to describe the church’s

status as it applies to her life and ministry. Those briefly discussed here include

Christ’s servant-Kingship, the Holy Spirit’s seal, the church’s purposes, her

marks, her means of grace, and her ministries.

106 Moltmann, 197.

Christ declared and demonstrated his love in that, though he was a king, he

humbled himself and took the form of a servant for the sake of his bride. By his

servant-leadership, he thereby delivered her from the dominion of darkness in this

present evil age and brought her into his end-time kingdom of grace. From the

Father’s right hand, he now exercises all his offices for his bride out of the love

which he has for her. Her union with this Anointed Servant of the Lord in his grief

and his glory is what qualifies her most distinctively to become God’s servant

(Acts 13:46-47; cf. Isa. 42:6, 49:6).

By the distinctive royal seal of the Holy Spirit, Christ has engaged his

bride for the wedding day of her redemption (Eph. 1:14, 4:30). He shares

resurrection life and the hope of an everlasting inheritance in the new creation

with his betrothed. It is by this blessed hope in her unseen King that the church

now purifies herself even as Christ is pure. She shares in his kingdom-servant life,

because she was raised from death and is seated with her promised Bridegroom at

the right hand of the Father in the heavenly realms, far above all rule and authority

and dominion, not only in this age, but also in the age to come. He is now head of

all things for her. Thus the Spirit serves the bride, sealing these royal graces to

her, enabling her to trust in his covenanted promise and remain faithful to her

vows.

He confirms her hope of this inheritance through his means of grace—

which includes the proclamation of his divine royal Word—and receives her

praise and petitions in prayer (Est. 5:1-8). The cleansing of water baptism in the

Triune name is the regal seal of her “engagement to be the Lord’s” (Westminster

Larger Catechism, Ans. #165). The King’s Supper sustains her, while she keeps

herself pure as his bride through the faithful practice of his royal discipline (1 Cor.

11:23f). On each Lord’s Day this betrothed, beloved one looks forward to the

return of the King, her wedding day. As she waits, she worships, loves, and serves

the Father, Son, and Holy Spirit in ordered ministries of his Word, mercy, and

justice. The Triune God himself is her holy hope.

He also leads her by his Word and Spirit into the war against the wicked

one (Rev. 2:10) in this present evil world. She does this by putting on the whole

armor of God and by persevering in prayer throughout the struggle against

spiritual wickedness (Eph. 6:11-21). She is faithful unto death in this lifelong

conflict, and receives from her King the crown of life (Rev. 2:10; Jas. 1:12; 2 Tim.

4:1-8).

The bride thus participates in this status with him so that she might

conquer with him. She will thereby triumph and be pure at last for her royal

wedding feast and eternal marriage to him. Her response to these means of grace

show forth the bride’s love for her King and his kingdom. It is the church’s

distinctive status as Christ’s royal bride that qualifies her to be his chosen servant.

The Church’s Spirituality in Christ, the Servant-Leader

Christ, the divine Word made flesh, plays a unique role in the

transformation of his servants into servant-leaders. This distinctive orientation to

servant-leadership depends upon a biblical definition of spirituality. In this

section, the word “spiritual” connotes an approach to spirituality that is self-

consciously Trinitarian and Reformed.107 “Spiritual” as used herein refers

preeminently to the character and work of Christ as the Second Man (1 Cor.

15:45). By virtue of his resurrection (Rom. 1:3-5) and ascension (Acts 2:33-36),

he now carries out the ministry of “life-giving Spirit” (1 Cor. 15:42-45). As “the

Lord who is the Spirit” (2 Cor. 3:17-18), he gives liberty and life to his servant,

the church (Eph. 1:21).

Commenting on the spiritual-eschatological transformation which took

place in Christ for us at his resurrection, Gerhardus Vos clarifies this foundational

point about Christ-spirituality in his comment about the eschatologically

transformed and transforming character of Christ in 1 Corinthians 15:45:

Up to this point the Spirit who works and sustains the future life was the Spirit of God. Here it begins to be, not so much the Spirit of Christ, but the Spirit which Christ became [italics his]. And being thus closely and subjectively identified with the risen Christ, the Spirit imparts to Christ the life-giving power which is peculiarly the Spirit’s own: the Second Adam became not only πνευµα but πνευµα ζωοποιουν. This is of great importance for determining the relation to eschatology of the Christ-worked life in believers.108

From this Christ-eschatological perspective, servant-leader development

has become the process by which Christ, the life-giving Spirit, graciously and

truthfully confirms and conforms leaders in increasing likeness to himself as

God’s image (2 Cor. 4:4; Col. 1:15, 3:10; Eph. 4:24). Servant-leader development

has as its goal a fuller conformity to Christ’s character and conduct by the

107 Richard B. Gaffin, Jr., The Centrality of the Resurrection (Baker Book House, 1978), 70; Herman N. Ridderbos, Paul—An Outline of His Theology (Wm. B. Eerdmans Publishing Co., 1975), 88; Gerhardus Vos, The Pauline Eschatology (rep. 1979, Baker Book House), 166-171.

108 Vos, The Pauline Eschatology, 166-171.

renewing of one’s mind (Rom. 12:2; 1 Cor. 2:16; 2 Cor. 10:3-5; Phil. 2:5; Col.

3:2) resulting in greater devotion to God (Heb. 5:5-8) and increased faithfulness to

others (Gal. 5:24-25; Col. 3:5-4:6). This takes place as Christ, the life-giving

Spirit, works with his Word to renew the character and relationships of those

servant-leaders he is developing.

This spirituality rests upon the truth that the servant-leader already died

with Christ in his crucifixion and burial, was raised with him by a divinely-

wrought faith in him, and is now seated at the right hand of God (Col. 2:11-12;

3:1-4). Her life is now hidden with Christ in God. Christ is her life! She now seeks

the things above where Christ is at the right hand of God (Col. 3:1-4). Christ as

the life-giving Spirit persuades and enables her more and more to put off the old

self (Col. 3:5-10) and put on the new self, namely himself (Rom. 13:14). She lives

before God in service with the church in marriage, family, work, and community

in the world (Col. 3:12-4:2).

The Church’s Service in Christ, the Servant-Leader

In each of the steps of the development of the servant-leader, there is a

participation in what God is doing through Christ (Phil. 2:1-4) in the power of the

Holy Spirit (Gal. 5:22-26). What follows is an integration of how these servant-

leader norms come to expression in the servant-leader.

The application of these norms is based substantially, but not slavishly,

upon a written curriculum entitled The Ascent of a Leader, by Bill Thrall and

Bruce McNicol, Ken McElrath, Wendy Hancock, and John Lynch.109 This

curriculum includes a textbook by Thrall and McNicol and a workbook by all the

aforementioned contributors.

The basic model for servant-leadership involves what the authors call “The

Ladders of Success” (see appendix 7).110 This model first acknowledges the

presence in all organizations of a “Capacities Ladder” and the need for the

supervision of members to make progress “up” this ladder. This part of the model

also acknowledges that organizations and individuals tend to focus on career

progression. This “ladder” comprises rungs which include discovery of capacities,

development of capacities, acquisition of positions, and attainment of career

goals.111

The authors point out, however, that regardless of the vocation pursued,

simply “climbing the capacities ladder” and supervising members of an

organization in the pursuit of a career often has led to members’ character failure

at the height of their careers, resulting in the loss of everything thus far attained.

The second and more spiritually significant ladder in The Ascent of a

Leader is the “Character Ladder” (see appendix 8). This is the “ladder” that the

authors claim individuals must climb together, functioning as character

development teams in organizations, in order to establish high-trust cultures

109 Thrall and McNicol, Ascent; and B.Thrall et al., The Ascent of a Leader, Level One Manual (Phoenix: Leadership Catalyst, Inc., 1998).

110 Thrall, et al., 13.

111 Thrall and McNicol, 18.

through relationships of grace where truth may flow freely.112 This character

ladder includes rungs of humility, submission, obedience, suffering and

exaltation, supported by the ladder rails of gracious relationships comprising

integrity, love, permission, affirmation, acceptance, trust, and vulnerability.113 The

authors invest each of these terms with a distinctive definition that reflects the

way that each of these character traits should be expressed in organizations.114

The authors of Ascent proposed the integration of these character and

capacity ladders into a kind of “extension ladder”. They asserted that this would

provide the most effective model for ensuring development both of character and

of capacities in individuals and organizations. They cite examples of famous

leaders as diverse as Gen. George C. Marshall and Mother Theresa (interestingly,

one military leader and one ministry leader!) to show the viability and the veracity

of a leader’s life that climbs the combined ladders of character and capacity

development, noting the difference that the steps of humility, submission,

obedience and suffering make in “the ascent of a leader.”115

The writer agrees with the thesis of The Ascent of a Leader as far as it

goes, but believes it should be developed further in the following way: the

gracious foundations of divine revelation and redemption, upon which the

combined ladder stands, must be expounded. To that end, the writer argues for a

112 See homepage at http://www.leadershipcatalyst.org .

113 Thrall et al., 181.

114 Thrall and McNicol, 144.

115 Thrall and McNicol, 141-145.

more explicit declaration in the servant-leader development process, for the

relationship between the sovereign grace of God and the steps in the servant-

leader’s growth. Specifically, the writer sees a correspondence between each one

of the gifts, acts, and works of God in the application of his redemption to the

servant-leader in union with Christ, and the step that the servant-leader must take

in response to that grace (appendix 9).

The writer understands this gracious divine foundation and its implications

for servant-leadership to be so profound that it necessitates for him a change in the

metaphor employed. The writer differs from the authors of The Ascent of a

Leader, then, not in substance, but in the symbol employed. The writer believes

that making progress in servant-leadership is not best described as a climb up a

ladder. When one climbs a ladder, there is only one step on each rung as the

ladder is ascended. The writer sees a limitation in the use of a ladder as an

appropriate representation of trust-development in servant-leadership. The writer

rather sees character development as a process that must be repeated each time

progress is made. Therefore, he compares the process to the turning of a wheel,

making progress to a destination, as a clearer way to illustrate the process in

which all the steps are repeated each time that forward progress is made (see

appendix 9).

Servant-leaders called to a new life of humility (Appendices 9, 10)

Where is the source of humility? Does it spring from the inherent

goodness of the human heart or the sovereign grace of the Servant-Lord? The

writer argues on the basis of what has preceded that it is only by God’s effectual

calling and regeneration through union with Christ in the fellowship of the Spirit

(Phil. 2:1) that Christian servant-leaders forsake selfishness and conceit (Phil. 2:2-

3) (appendix 10). Humility is a fruit of the Spirit (Gal. 5:22; 1 Cor. 13:4-7). The

servant-leader is graciously and effectively called into the yoke of Christ Jesus,

who is meek and lowly in heart, and the servant-leader finds rest for his/her soul,

because Christ’s yoke is easy and his burden is light (Matt. 11:28-30). Each

servant-leader then entrusts his or her life to God and to other servant-leaders in

the humble yoke of Christ (Phil. 2:1-11).116 This participation in the new life of

Christ may also be described as the way of resurrection from the dominion of sin

(Jn. 15:1-11).

Christ, the chief servant, supports this humility through external structures.

First of all, he nurtures humility in the servant-leader in part through the mutual

oversight of fellow servant-leaders. These overseers serve one another in the yoke

of Christ by speaking the truth about themselves according to the Word of God

and setting a godly example of trusting humility. They also restore one another in

a spirit of meekness if any are overtaken in a trespass. They do so while guarding

their weaknesses lest they also should be tempted (Gal. 6:1-2).

Another external structure of humility is provided in this particular act of

ministry by the servant-leader’s participation in the military rank structure of the

Army. The servant-leader learns from this structure that he is in authority only to

the extent that he is first under authority (cf. Lk. 7:1-6). Together these structures

116 Thrall and McNicol, 67.

of humility provide checkpoints of accountability to support servant-leaders in the

way of humility.

Dominion: discovery of competencies and character (Appendices 9, 12)

God created and redeemed men and women in his image to exercise

dominion through Christ over all of his creation, both now and forever. Adam, a

type of the Image of God who was to come (Rom. 5:12-14; 2 Cor. 4:4b; Col. 1:18;

Heb. 1:3), led by serving as the covenantal head of the human race (1 Cor. 15:45-

46). Eve, as the joint bearer of God’s image, was called with Adam to be fruitful

and multiply, and to have dominion over all creation under God’s Lordship and

for God’s glory.

Despite humanity’s fall into sin (Gen. 3:1-21; Rom. 5:12-21), God still

calls humankind in the post-Fall, post-Flood situation to be his image (Gen. 9:6;

Jas. 3:9) and to subdue his creation for his glory and others’ good. It is in this

frame of reference that the discovery of our capacities and competencies as

servant-leaders, who are created (Gen. 1:26-27) and restored (Col. 3:10) to the

image of God, takes on a profound creative and redemptive purpose in Christ, the

true image of God (Col. 1:15, 18).

Christ’s righteousness frees the servant-leader (Appendices 9, 13)

In such a fallen world, where does one find freedom to submit to others

and become vulnerable (Heb. 13:7, 17)? The Apostle Paul says that we learn

mutual submission (Phil. 2:1-11) by participating in and submitting to the

righteousness of Christ (Phil. 3:1-12). Servant-leaders are found in him, not

having a righteousness of their own, but that which is through faith in Christ (Phil.

3:9; Rom. 10:4). By a true and living faith in God’s free act of justification (Eph.

1:4) they are freed from fear of guilt and shame. This faith bears fruit in their

submission to one another out of reverence for Christ (Eph. 5:21). Christ’s gift of

righteousness (Rom. 5:17-21) frees the servant-leader to “choose vulnerability”117

and submit to God for “. . . giving up of one’s accomplishments, emotional assets,

elements of pride, centers of ego strength”.118

Providence: the development of capacities with others (Appendices 9, 14)

How does the servant-leader know which capacities God has given

him/her and how to develop them? The servant-leader receives the affirmation and

advice of other servant-leaders when he trusts God with himself and others. More

specifically, the servant-leader sees the circumstances and relationships of life as

fruits of God’s kind providence. What does the writer mean by God’s providence?

Let the Heidelberg Catechism’s definition summarize:

God's providence is his almighty and ever present power, whereby, as with his hand, he still upholds heaven and earth and all creatures, and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come to us not by chance but by his fatherly hand. (www.reformed.org/documents/heidelberg.html)

And how does this perspective on providence help the servant-leader to develop

relationships of trust? Again, this same catechism summarizes the reasons well:

117 Thrall and McNicol, 75.

118 McDowell, 17.

We can be patient in adversity, thankful in prosperity, and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from his love; for all creatures are so completely in his hand that without his will they cannot so much as move. (www.reformed.org/documents/heidelberg.html)

It is this sense of divine destiny being worked out in the life of the servant-

leader that gives courage to develop capacities in relationships of trust. The leader

sees competencies and companions as providential gifts of an all-wise and all-

merciful Father in heaven. Even though “job prospects” may not appear to provide

the most lucrative promise, the development of character and competencies

together in relationships of trust will bring forth fruit in conduct that will honor

the heavenly Father and result in a “good name [which] is to be chosen rather than

great riches” (Proverbs 22:1). For the promise of Jesus from John 11:26 to

servant-leaders is most sure, “Whoever serves me must follow me; and where I

am, my servant also will be. My Father will honor the one who serves me.”

Sanctification: the obedience of the servant-leader (Appendices 9, 15)

Servant-leaders do not by their obedience earn their acceptance with God.

Rather, as the justified servants of God, they are also sanctified by the Spirit for

obedience to Christ and sprinkling with his blood (1 Pet. 1:1-2). As such they are

called holy saints by God (1 Cor. 1:1-9). As saints, they forsake self-righteousness

in the way of the servant who suffers the loss of all things (Phil. 3:7-8). The way

of the servant is the way of active participation in the obedience119 of Christ to the

Word of God (Phil. 2:8a; Heb. 10:5-10; 12:1-2) by the power of the Holy Spirit

(Heb. 10:15-18; 1 Pet. 1:2). They also share in the sanctifying love of God in

Christ (Rom. 5:6-8) by the pouring of the Holy Spirit into their hearts (Rom. 5:5),

and they love him who first loved them (1 Jn. 4:19). Because they love him, they

keep his commandments (Jn. 14:14, 21), which are not burdensome to them (1 Jn.

5:3), but bring joy to their hearts (Ps. 119).

Suffering: how the servant-leader perseveres (Appendices 9, 17)

Obedience in service involves suffering for some, even unto death (Jn.

16:33; Phil. 1:29, 2:8b). These suffering servant-leaders participate in the

sufferings of Christ as members of his body (Col. 1:24; Phil. 3:10; Heb. 5:7-8).

This is the heritage of the heirs of God and co-heirs with Christ (Rom. 8:14-25)

upon whom the Spirit of glory and of God rests (1 Pet. 4:12-14). For Christ, the

only begotten Son of God (Jn. 1:18) and author of their salvation was made

perfect as a man through suffering (Heb. 2:10, 5:5-9). And they, by virtue of their

union with him, are sanctified progressively through suffering service (Rom. 5:3-

5; Heb. 2:10-11, 12:4-13, Jas. 1:2-5).

Adoption: the basis for attaining one’s true potential (Appendices 9, 16)

The suffering that servant-leaders undergo confirms their status as heirs of

God and joint-heirs with Christ. It is precisely because they are such that they

119 Thrall and McNicol, 102.

suffer with him in order that they also may be glorified with him (Rom. 8:14-17).

Their glorious hope is not yet seen, neither are they yet recognized as God’s

children by the world around them any more than Christ was recognized as God’s

unique Son by those who caused him to suffer. Nevertheless, they have this hope

in him and they purify themselves even as he is pure, because they know that

when he appears they will be like him, for they will see him as he is (1 Jn. 3:1-4).

On this basis, servant-leaders do not aspire to raw power or have selfish ambitions

to profit ruthlessly by fooling or forcing others into serving them. Instead, based

on their true identity as God’s children, they receive the affirmation and heed the

advice of other servant-leaders in trust relationships. These relationships lead

them to the fulfillment of their potential and the acquisition of true riches in the

service of God’s kingdom.

Hope: exaltation with the glorified Lord

By God’s preservation, his servants persist in service and persevere

through suffering (2 Tim. 2:1-4). They do so in the sure hope that the servant-

image of Christ will be glorified in them both in their death and in their

resurrection (Rom. 5:2; Col. 1:27, 3:4; Jas. 1:12; 1 Jn. 3:1-4) (appendices 18, 19).

By grace alone they will also share as servants in his reign (2 Tim. 2:11-12; Rev.

22:5) all to the praise of God’s glorious grace! (Eph. 1:6, 12, 14).

This great hope, that Christ’s glory-image will be fulfilled perfectly in his

servant-leaders, reaches its consummation in chapters 21 and 22 of the Book of

the Revelation. Revelation 22:9-11 gives us a picture of the New Jerusalem. She

is the holy city and “the bride, the Lamb’s wife,” “having the glory of God”. She

is the ultimate “place of service” for servant-leaders. For “glory” in Revelation

21:23-26 refers to the divine radiance that illumines the Holy City (v. 23), and

also to the honor which the nations and kings of the earth as servant-leaders bring

to God and the Lamb (vv. 24, 26). Understanding this twofold use of “glory” is

the key for appreciating the eschatological realization of hope in this final place of

ministry for servant-leaders. The purpose of this section, therefore, will be to

explain how this hope is a motivator to persevere in acts of ministry. In particular,

the writer will demonstrate how four sub-themes in this passage comprise the

hope of “dual glory”120 for the servant-leader.

In the Book of the Revelation, John uses the word “glory” to depict the

radiance of God’s presence in the Holy City and to describe the honor that is

given to God (21:11, 22:5). This revelation of a resplendent New Jerusalem is a

rich Old Testament image rehearsed in the prophecies of Isaiah, Zechariah, and

Ezekiel. Like Ezekiel (40:2) and

Zechariah (2:1; cf. 1:8), John sees the New Jerusalem in a vision (21:10). The

most prominent characteristic that strikes John is how the city shines with the

glory of God (21:11) because of his presence in her midst. This proleptic view of

eschatological Zion portrayed also in the vivid language of Isaiah 60:19-20 and

120 It is the writer’s conviction that John’s use of the term “glory” in Revelation 21:23-26 is a paradigm illustration of what Dr. Cornelius Van Til described as a “full bucket difficulty.” God reveals himself as completely self-sufficient in his glory; nevertheless, he creates and redeems a people for himself to obtain glory for his name. See John M. Frame, Van Til the Theologian (Phillipsburg, N.J.: P & R Pub. Co., 1978), 16.

Zechariah 2:4 is a blend of rich Old Testament hues and tints in this glorious

picture of the final Holy City. For example, when John paraphrases Isaiah 60:19

in Revelation 21:23, he transposes the Hebrew parallelism of the divine names of

Yahweh (v. 19c) and Elohim (v. 19d), in an implicit defense of the deity of Christ.

Similarly, Zechariah 2:4, 5 add brilliant covenantal highlights for the picture

painted in Revelation 21:23. God’s glory would fill all of Jerusalem! This is

precisely what John sees in his vision of the New Jerusalem—the glory of God so

flooding the Holy City that the noonday sun at full strength literally can’t hold a

candle to it!

In the Book of Acts, God inaugurates the fulfillment of his promise to

Jerusalem to pour out his Spirit and gather in the nations (Acts 2:1-41). Upon the

head of each of the 120 disciples in Jerusalem there appears a glory-theophany of

tongues of fire121 (Acts 2:1-4). It is to these Jews gathered in Jerusalem during the

Feast of Pentecost, from every nation under heaven, that Peter speaks (Acts 2:5-

36), and it is from among them first that God calls those who enter his New

Covenant kingdom (Acts 2:36-41). “What a picture for the Pentecost celebration

in Acts! God was presenting the firstfruits of his harvest of believers from all over

the world.”122

The writer to the Hebrews comments on these eschatological-redemptive

events, using in his epistle the same rich biblical-geographical themes, but he

121 Meredith G. Kline, Images of The Spirit (Grand Rapids: Baker Book House, 1980), 16.

122 Richard L. Ganz, 20 Controversies That Almost Killed a Church (Phillipsburg, New Jersey: P & R Publishing, 2003), 193-196.

shifts the scene from the earthly Jerusalem to the “heavenly”. Here the glory-fire

of God dwells, and the Lamb is also there, dwelling in the midst of his people

from all nations. For in Hebrews 12:18-29, the writer contrasts the smoking

Mount Sinai, to which Old Covenant believers provisionally came (12:18-20),

with “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22), to

which all believers of all times and places now come (John 4:21-24). “But you

have come,” says the writer, “to the church of the firstborn, whose names are

written in heaven,” and “the spirits of just men made perfect” (12:23), and to

“Jesus, the mediator of a new covenant…” (12:24), between us and “our God”,

who “is a consuming fire” (12:29).123

Precisely on this point, the Apostle Paul uses the same biblical-

geographical imagery to unfold this antithesis to his Gentile readers in Galatians

4:21-31. On the one hand, there is the “the present city of Jerusalem”, which “is in

slavery with her children” (Gal. 4:25) by virtue of her commitment to

circumcision and the ceremonial law (Gal. 6:12-13). “But the Jerusalem that is

above is free, and she is our mother” (Gal. 4:26). Paul contrasts these two

Jerusalems in order to convince converted Gentiles that they need not

ceremonially become Jews in order to be sons of Abraham (Gal. 3:29), belong to

the Israel of God (Gal. 6:15-16), or enter the true Jerusalem. For those who are

kept outside the New Jerusalem will not be the physically uncircumcised but

“anyone who does what is shameful or deceitful” (Rev. 21:27).

123 Wilcock.

It is not in some abstract theological way that “the glory of God gives it

light.” Rather, in the New Jerusalem, John states precisely that “the Lamb is its

lamp” (v. 23). Zechariah foreshadows this in chapter 2, verse 11, in his night

visions. Here the Angel of the Lord, who had been speaking of God’s coming to

dwell gloriously in Jerusalem, also promises, “I will live among you and you will

know that the Lord Almighty has sent me to you.” Here the angel’s divine

character and mediatorial ministry is hinted at in Zechariah 1:12-13, just as it was

earlier. There he intercedes effectually on behalf of Jerusalem.124 Thus this angel

is identified as fully divine and yet as separate from the Lord. This, then, is a

divine prophecy foreshadowing the coming of the Christ to Jerusalem, and the

coming of the Gentiles to Christ.125

The evangelist John is likewise most emphatic in his references to Christ

both as the Lamb of God and the light of the world.126 Both of these themes reach

their climax simultaneously in John’s Gospel while Jesus is in the city of

Jerusalem for the Feast of the Passover just before his death. Here Jesus responds

to the Gentiles who request to see him while he is in Jerusalem (12:20-22), “Now

is the hour come for the Son of Man to be glorified” (Jn. 12:23) (italics mine). The

124 E. W. Hengstenberg, The Christology of the Old Testament, Vol. III (Grand Rapids: Wm. B. Eerdmans Publishing Company), 272.

125 Carl Friedrich Keil, D.D, “The Twelve Minor Prophets,” Biblical Commentary on The Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company), 248.

126 G. R. Beasley-Murray, The Book of the Revelation (Greenwood, S.C.: The Attic Press, Inc., 1978), 328.

feast upon which the Passover lamb will be sacrificed now becomes the occasion

when Jesus identifies himself as the one servant who must die so that many may

be brought to life (Jn. 12:24).

In a closely connected thought in the two verses that follow, Jesus relates

his most challenging call and promise to servant-leaders in any of John’s writings:

He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal. If anyone serves me, let him follow me. And where I am, my servant also shall be; if anyone serves me, the Father will honor him (Jn. 12:25-26, NASV) (italics are the writer’s).

The crowd then asks him in verse 34, “Who is this Son of Man?” “Then

Jesus told them, ‘You are going to have the light just a little while longer. Walk

while you have light, before the darkness overtakes you.’ ” The Lamb, who will

be the lamp of New Jerusalem, would not dwell in the Old Jerusalem much

longer. But the Gentiles who put their trust in the light, will become the sons of

light (Lk. 16:8; Jn. 12:36; Eph. 5:1-5). They serve the Lamb and will enter the

New Jerusalem to bring their glory and honor into it (Rev. 21:26).

This reference to the nations in verses 24 and 26 also appears in chapter 22

in the Book of the Revelation. In 22:2 we also see how the nations are

beneficiaries, not only of the divine light of the holy city, but of the divine healing

in the leaves from the tree of life in the midst of that great and final city.

But there is more hope for servant-leaders here. The holy city, filled with

the glory of God and of the Lamb, will receive not only the glory of the nations,

but also the glory of the nations’ leaders, their kings, through its gates (Rev.

21:24). Many of these specific thematic connections between Revelation 21:24,

26 and the rest of the book occur by way of antithesis. This contrast occurs in The

Revelation, first of all because “the nations” are pictured as those “deceived by

the devil and subservient to the Antichrist” (13:14).127 These Gentiles “were

seduced by the great whore and…had once been allowed to trample the holy city

underfoot” (11:2; 18:3, 23).128 Revelation 7:2 depicts the kings of the earth as

“vassals of the antichristian empire and ruler.”129 As G. B. Caird observes, “Those

kings of the earth who brought the splendor of their luxury trade to deck the great

whore now bring their willing tribute to adorn the holy city.”130 The nations who

once made offerings to the city of the antichrist will yield them instead to the City

of God and the Lamb.131 Thus John contrasts the prosperity of the New Jerusalem,

the Holy City, prepared as a bride (21:2) radiant with the light of the Lamb, with

the destruction of Babylon, the great city, the harlot in whom the light of a lamp

should shine no more (13:23).132

The faintest glimmer of this vision of Jerusalem glorified by the nations

and their kings shines first in the book of Genesis. The promise to Abraham that

all the nations of the earth would be blessed through his seed (Gen. 22:18; Gal.

3:16), and that kings would come from him (Gen. 17:6, 16), is now portrayed in

127 Ibid.

128 G. B. Caird, The Revelation of St. John The Divine (New York: Harper and Row Publishers, 1966), 279.

129 Ibid.

130 Ibid.

131 Ibid.

132 Henry Barclay Swete, The Apocalypse of St. John (London: MacMillan and Co., Ltd., 1907), 205.

the glorious procession of Revelation 21: 24, 26. Even more specifically, we

behold Isaiah’s and Zechariah’s visions of the New Jerusalem transformed into

the Revelation of John as he foresees the nations enter into the celestial city.

John’s glorious portrayal borrows generously from the prophetic palette of Isaiah

(2:1-5; 24:23-25; 60:3-12). In Isaiah, the mountain of the Lord’s temple is exalted

so that all the nations stream to it (2:2), in order that they might walk in the light

of the Lord (2:5; italics mine). They do not come, however, to sacrifice in the

temple on Mount Zion, unlike the vision in Ezekiel 45, because in the New

Jerusalem “the Lord God Almighty and the Lamb are the temple of it” (Rev.

21:22). Moreover, the kings of the earth do come to serve (Isa. 60:11). In John’s

vision, however, they do not come to serve Israel (60:12), but they bring their

glory and honor into the New Jerusalem for God and for the Lamb.133

Furthermore, these who come in are not the uncircumcised and the unclean (Isa.

52:11), because nothing unclean shall enter the holy city (Rev. 21:27). Finally, in

Isaiah’s contrasting the decaying cities of humankind with the promised reign of

the Lord from Jerusalem, we see a pointed anticipation of the vision given to John

of the day in New Jerusalem when the Lord will make “a feast for the nations”

and “wipe every tear from every face” (Isa. 25:8; cf. Rev. 21:4).

Likewise, the shadows of Zechariah’s night visions are scattered by the

light of John’s vision in 21:24, 26, as the glory of the Lord in Jerusalem (Zech.

2:5, 11b; 8:21-22) draws in the nations (2:4, 11a; 8:20, 23; 14:16) to worship the

133 Beasley-Murray, 328.

King, the Lord Almighty. There is one striking comparison here between the

visions of the angels with the measuring rods. In the vision of Zechariah, the angel

with the rod is told not to measure the city because it would “be a city without

walls because of the great number of men and livestock in it” (Zech. 2:4). But the

angel with the rod in Revelation 21:15 measures the city, because now all the

saints of the Old Covenant (Rev. 21:12) and of the New Covenant (Rev. 21:13),

both Jews and Gentiles, have been gathered in,134 even the nations whose entry

Zechariah foresaw (Rev. 21:24, 26).

Conclusion

It is in the steps of the Servant that the basic paradigm of servant-

leadership ministry finds its meaning, fulfillment and hope. Each of the

participants in ministry—God, the church, and the servant-leader, has fellowship

with the others (1 Cor. 1:9; 2 Cor. 13:14; Phil. 3:10; 1 Jn. 1: 1-10). Thus the

Triune God is revealed in this redemptive history of servant-leadership through

Christ in the power of the Spirit for his church and for the world.

God, the church, and her servant-leaders participate in Christ’s service in

distinct relation to the world. What makes each of these services a participation in

the ministry of Christ is that where God sends his servant-leaders, Christ is

present135 (Matt. 18:15-20; 25:31-46; 28:18-20). His servant-leaders are present

134 Herman Hoeksema, Behold He Cometh (Grand Rapids: Reformed Free Pub. Assoc., 1969), 697.

135 Moltmann, 123.

with him at the right hand of God (Eph. 2:6; Col. 3:1; Heb. 12:22-24). He is

present with them in the world by the power of the Holy Spirit 136 (Matt. 28:18-

20; Acts 2:33-36; 1 Cor. 15:44-45; 2 Cor. 3:17-18) in the fullness of his grace and

truth (Jn. 1:14, 17, 18).

By this fullness of grace and truth in each act of ministry, servant-leaders

put on Christ’s garments of servanthood and follow the Servant of servants’ path

(Jn. 13:12-17; Phil. 2:1-18). This is the path of humility (Col. 3:12), submission

(Eph. 5:21), obedience (Heb. 13:17), and suffering in the glorious hope that God’s

image as servant-leader will be fully and finally exalted! (1 Pet. 2:18-5:5).

This is how the hope of glory promised in the New Jerusalem helped the

writer prepare for and persevere in this act of ministry. The blessed hope for

servant-leaders is not just that they will see the glory of God in the Holy City, as

wonderful as that will be. It is also written that they as leaders “shall bring the

glory and honor of nations into it” (21:26). This brilliant vision of New Jerusalem

illuminates for this servant-leader the meaning of the benediction which John

hears from heaven, “And I heard a voice from heaven saying, ‘Write—Blessed are

the dead who die in the Lord from now on!’ ‘Yes,’ says the Spirit, ‘that they may

rest from their labors, for their deeds follow with them’ ” (14:13; NAS Bible;

italics are the writer’s).

This heavenly vision likewise sheds light on the meaning of Paul’s

exhortation, with the view of the hope of bodily resurrection. He declares in 1

Corinthians 15:57-58, “Therefore, my beloved brethren, be steadfast, immovable,

136 Moltmann, 197, 220.

always abounding in the work of the Lord, knowing that your toil is not in vain in

the Lord.” (NAS; italics are the writer’s).

CHAPTER 4

SERVANT-LEADERSHIP IN ACTION

Introduction—The Picture of the Act of Ministry: A Wheel Moving Toward a Destination

The chapter explains the actual steps taken to accomplish and evaluate this

act of servant-leader ministry. It seeks to do so by painting a picture. This picture

compares the facets of this act of ministry to a wheel rolling toward a final

destination. (The details of this comparison will be described further in this

chapter.)

The four phases of the Army Training Management Cycle are Assessment,

Planning, Implementation, and Evaluation (APIE). These four phases will

structure the major parts of this chapter, which recounts the steps in this act of

ministry.137 The Assessment phase details the steps the writer took to analyze

training needs in light of the IMA’s and IMA RSO’s mission statements, major

mission areas, and leader roles. This section will also identify the impact that the

writer’s prior oaths and vows to God had on the training plan. The Planning phase

discusses the preparations made to ready the training manager, the training

participants, and the training environment based on the assessment. The

Implementation phase outlines the actual tasks performed to execute and manage

the training of the chaplains present at this event. The Evaluation phase

137 IMA RSO Training Management Matrix for Leader’s Workshop (see appendix 3).

documents how the training was received and critiqued by the trainers and those

trained. This section also includes what changes were made in the course of this

training event as a result of ongoing verbal evaluation, and the changes that were

proposed in writing for future training events.

This four-phased training management cycle (APIE) has been

“civilianized” by Ralph Langevin and his organization, Langevin Learning

Services, hailed as “The World’s Largest Train-the-Trainer Company.”138 The

Langevin Project Management for Trainers Course describes the phases of

[Training] Project Management as “Concept, Planning, Execution, and Close-

Out.” The Army and Langevin’s training management steps are so identical that

the writer used Langevin’s Project Management Worksheets to carry out the

training Assessment, Planning, Implementation and Evaluation for this act of

ministry. This four-phased APIE training management cycle provides a

framework for looking at what took place.

The writer compares all the facets of this act of ministry to a wheel, with

all its connected components, rolling along a road to a destination. This image of a

wheel will illustrate how the writer interacted with his own oaths and vows, the

IMA Religious Support Operations’ mission, major mission areas, and trainees’

needs as he applied the servant-leader mindset to this act of ministry.

138 Langevin, 4.

How the Act of Ministry was Managed as an Army Training Event

How Mission, Trainer, Trainees, and Mission Areas were Assessed

Mission assessment: determining the destination and milestone for this training journey Receiving the unit mission. Every formal action taken by any part of the

US Army Installation Management Agency should have as its goal helping the

IMA accomplish its overall mission. In order to help IMA RSO reach the goal, the

writer had to understand two things: what that goal was, and how to move IMA

RSO in that direction. Therefore, the writer first had to understand the IMA

mission, and then understand how the IMA RSO’s subordinate mission supported

the IMA overall mission. Only in this way could an IMA RSO training event

move its team in the direction of IMA mission accomplishment.

The IMA’s overall mission was approved by its Director, Maj. Gen.

Anders B. Aadland as follows:

Provide equitable, efficient, and effective management of Army installations worldwide to support mission readiness and execution, enable the well-being of soldiers, civilians, and family members, improve infrastructure, and preserve the environment.139

Determining the IMA RSO mission. Correlatively, the mission of the IMA

Religious Support Operations Section, as defined by its Section Chief, the IMA

139 Maj. Gen. Anders B. Aadland, IMA Strategic Plan as of 28 Aug. Briefing, as prepared for the IMA Garrison Commanders’ Conference on 28 August 2003. Microsoft PowerPoint presentation, slide 5.

Chaplain, was derived from the IMA’s overall mission. The IMA RSO mission

was focused in the following mission statement for all the members of IMA RSO

to readily understand.

• Champion the spiritual readiness of the military community as it prepares for and fights our nation’s wars:

• Conduct Religious Support Operations on Army Installations, consistent with the Constitutional guarantee of free exercise of religion.

• Nurture religious practices of soldiers, families, and authorized civilians on Army installations to enhance operational readiness.

• Foster awareness of and adherence to Army values in the Army community.

• Assist Commanders to satisfy their Title X requirements of providing worship, sacraments, facilities, manpower, training, and other resources essential to the execution of Command Religious Support Operations.

• Ensure readiness of the Installation Religious Support Team to support operational requirements.140

In this mission analysis the servant-leader steps of humility, discovery,

submission, development, and obedience were illustrated in the fact that the IMA

Chaplain did not write his own mission statement out of thin air, as though his

rank as the senior chaplain in the IMA and his years of expertise would entitle him

to do so. Instead, he derived the preceding mission statement and the following

major mission areas from the mission statement approved by the Installation

Management Agency Director.

Thus from the very outset, a training event for the accomplishment of the

IMA Religious Support Operations mission became a milestone toward the

140 Chaplain Col. Terry Bradfield, IMA Religious Support Operations Update for the Chief of Chaplains, briefed on 26 August 2003, Microsoft PowerPoint presentation, slide 18.

destination of IMA mission accomplishment. Like a bifocal lens in a pair of

eyeglasses, the IMA RSO mission and the IMA Mission became the dual

perspectives from which all training needs were assessed, toward which all

training plans were directed, and by which all training results were evaluated.

Mission area analysis

Secondly, this Assessment phase of training management included mission

area analysis. Mission area analysis comprises the process of breaking down a

mission statement into its distinguishable major areas of responsibility so that

those areas can be built into position descriptions and delegated to personnel who

will occupy those positions and carry out those responsibilities. The seven major

mission areas that the team assessed for IMA Religious Support Operations

included Mission Support, Program Management, Resource Management,

Training Management, Force Structure Management, Personnel Management and

Appropriated and Non-appropriated Resource Coordination. These were the areas

of responsibility whose members would be trained at the IMA RSO Leaders’

Workshop. The writer, along with his colleague, Chaplain (Lt. Col.) Michael C.

Punke, defined the regulatory sources of authority, identified the key

requirements, and enumerated the effects on the IMA organization for each of

these major mission areas.141

141 Chaplains Michael C. Punke and Christopher H. Wisdom, Mandate Analysis for the U.S. Army IMA, not published, not dated.

The writer likened these seven major mission areas of the IMA Religious

Support Operations to the seven spokes of a wheel. 142 Just as spokes on a wheel

support the wheel rim and transfer the energy from the spinning hub of the axle to

the wheel moving along the road, so these seven “spokes” supported and

channeled the energy of the servant-leader’s service for Christ into the training

management of seven mission areas that would support the accomplishment of the

IMA RSO’s mission and the overall IMA mission.

Thirdly, servant-leader development was characterized as a process that

had to repeat itself to make progress. Those steps were defined in chapter three as

humility, discovery, submission, development, obedience, attainment, suffering,

and hope of exaltation. Character development was therefore compared to the hub

of a turning axle, centered in union with Christ, which provides power to this

seven-spoked living wheel. This wheel is living because these mission areas

comprise the actions of people (see appendix 9).

Assessment needs of trainees

The need for trainees to worship and practice their spirituality. The writer

believed that, in this act of ministry, any increase in competence or confidence

amidst this context of organizational change would come ultimately from the Lord

Jesus Christ. For this reason the Training Agenda included a daily time of

corporate worship, as well as ample free time for private devotion and worship at

142 Bradfield, slide 19 of 22.

a time of year when the created beauty of California’s Monterey Peninsula would

provide an ideal outdoor setting for prayer and meditation.143

Those trained need to understand and “join” the IMA corporate culture.

And here precisely is where the writer believed that the trust challenge would

emerge for some on the Religious Support Operations team of the Installation

Management Agency. First of all, recall that as “military ministry managers” these

chaplaincy leaders all were participants of the most conservative corporate

cultures in America: the military culture, church ministry culture, and business

management culture. For such individuals non-incremental change might be

extremely hard to accept. Secondly, remember that for IMA chaplaincy ministry,

“consistent and equitable standards of service” might mean that some Army

Garrison Commanders and their chaplains would have to shift or share some

human, monetary, equipment or real property resources. Thirdly, recall that

valuing the effectiveness of services would mean that services would be formally

evaluated. Fourth, valuing the efficiency of services would certainly mean that

Religious Support Operations would be scrutinized for ways to become more

economical and efficient in its stewardship of the taxpayers’ dollars as it provides

statutory and mission-essential religious support. And finally, serving as Region

Chaplains under the Headquarters of the IMA as one agency, would mean that

these senior leaders would no longer have direct access to the Chief of Chaplains,

his Directors and Action Officers, without first having to go through the IMA.

143 Approved Training Agenda.

Trust shared among members in the IMA RSO would thus have to begin

with a common commitment to the IMA and IMA RSO missions, vision, mission

areas, and values, including the one-agency concept. This trust would therefore

need to be strengthened as leaders and members of that organization learned more

about the IMA’s mission, vision, mission areas, and senior leader roles. Trust

would also be strengthened as they learned it was safe to be committed to each

member’s growth in character, competence, and conduct in accordance with their

shared values of “SACRED SERVICE LDRSHIP” (see chapter 2).

In this case, it would be especially necessary for Chaplains and Chaplain

Assistants newly assigned to the IMA RSO team to continue in their commitment

to Army and Chaplaincy SACRED LDRSHIP values and also “buy into”

Installation Management Agency SERVICE values as they applied to IMA

Religious Support Operations (see chapter 2). This would include understanding

and committing to the IMA and IMA RSO missions, mission areas and senior

leader roles.

Under such circumstances, some senior chaplaincy leaders on the IMA

RSO team might be tempted to appeal to proven military experience, professional

expertise, and years of wisdom, leading to a conclusion that this new approach

should not be tried, either because it is the wrong thing, it is being done the wrong

way, it is being done for the wrong motives, or for “all of the above” reasons!

Trainees need to trust the IMA RSO leaders. The writer also remembered

the challenge inherent in the relationship between trust and training in the Army

culture. Indeed, one of the most significant challenges for the writer was the need

to gain the trust of those to be trained.

For these reasons there has been a vital need to earn the trust of

subordinate leaders in this environment. Training, therefore, must be led and

managed not by a selfish leader, but by a servant-leader who had the potential to

facilitate relationships of mutual professional trust in created environments of

proven character, competence, and conduct. And as stated earlier, the way to build

trust in professional relationships among Army Chaplains was not only by

technical competence and exemplary conduct in particular areas of Army

ministry, but also by an active faith that bears fruits of unimpeachable character.

So the intent of this act of ministry was to build and bolster trust by a mindset and

methods that modelled servant-leadership in training management, in order to help

facilitate transformation. This was the training need that faced the writer and the

Religious Support Operations Team of the US Army Installation Management

Agency in the near term. This in turn gave rise to the writer’s sensed need to

conduct a training readiness assessment upon himself as the training manager for

the IMA RSO Leaders’ Workshop.

Training manager self-assessment

“Locking lug nuts”: the oaths and vows that held together the act of

ministry. Fourth, the writer reflected during this Assessment phase of this act of

ministry upon the oaths and vows he had taken prior to this act of ministry. The

writer came to see that his vows and oaths served as “locking lug nuts”, securing

the wheel of mission accomplishment to the hub of servant-leader character to

keep the wheel from falling off. The writer envisioned the private prayerful

renewal of his vows as a way of periodically “tightening the lug nuts”.144 This

segment of chapter four relates how the oaths and vows taken by this servant-

leader provided cohesion for his planning and execution of this act of ministry.

The writer summarized how his oaths and vows would guide him in this

act of ministry in terms of the following thought: He would perform what he had

promised as he continued in his calling. The writer was learning from this self-

assessment that his growth in his calling as a servant-leader would continue as he

sought faithfully by God’s grace to perform all the lawful oaths and vows already

made to God. This act of ministry therefore would not be done out of any hope of

gaining merit with God (Tit. 3:4-7). Rather, the writer’s responses of “Yes” and “I

will” reflected his trust in God’s promises that all are “Yes” to those who trust in

Christ (2 Cor. 1:20). Any faithfulness in the writer’s response to God’s call could

be accounted for only through the grace of our Lord Jesus Christ, the Good

Shepherd (Heb. 10:5-10; Jn. 10:14-16). Jesus’ perfectly humble, submissive,

obedient suffering, and hopeful response to God’s call was echoing purposefully

in the writer’s life as a servant-leader. Daily the writer sought to reaffirm his vows

in the words of the prophet Isaiah, “Here am I; send me!” (Isa. 6:9), or as when

144 See appendices 10 and 30.

Jonah uttered from the belly of the fish, “What I have vowed, I will pay;

deliverance belongs to the Lord!” (Jon. 2:9)145

How then did the writer relate his vows to his calling as a servant-leader in

this act of ministry? The writer came to see that his vows and oaths served as “lug

nuts”, securing the wheel of the mission to the hub of servant-leader character to

keep the wheel from falling off. The writer envisioned the private prayerful

renewal of his vows as a way to “tighten the lug nuts.” In this way, the writer

would perform what was promised, whatever bumps, curves, or potholes might

shake the wheel as it moved along the road (appendices 10, 30-35).146

Furthermore, the writer came to see again that while he could distinguish

between his oaths and vows, he could not divorce them from one another or from

this act of ministry.147 All the lawful oaths and vows taken in response to God’s

manifold calling upon his life as a Christian, husband, father, minister, and

military officer continued to bind him in his promises to God and to others as he

prepared for this act of ministry (see appendices 10, 30-35). The writer came to

see that without the unity of purpose that his oaths and vows provided, he could

easily lapse into formal clericalism or military careerism. If the writer divorced his

military oath or ministerial vows from his membership vows to his church, his

145 Eugene H. Peterson, Under the Unpredictable Plant (Grand Rapids: William B. Eerdmans Pub. Co., 1992), 99.

146 Committee on Christian Education of the Orthodox Presbyterian Church, Book of Church Order (USA, 2000), 58.

147 Michael A. Milton, Leaving a Career to Follow a Call (Eugene: Wipf and Stock Publishers, 2000), 16.

marriage vows to his wife, or his baptismal vows concerning his children, he

would violate his pastoral calling, and would slide quickly into the role of a mere

ecclesiastical or military “shop manager”,148 just as Amaziah did in Amos 7:10-

17. This is why the writer came to believe, as Richard Baxter points out in his

classic work, The Reformed Pastor,149 that he must first “take heed to [him]self ”

in accordance with Paul’s words to the Ephesian elders at Miletus in Acts 20:28.

The writer reflected that it would be evil not to listen to Solomon, the earthly son

of David (Ecc. 1:1), who said in Ecclesiastes 5:4, “When you make a vow to God,

do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow.” He

reflected further that it would be far more evil to ignore the words of Jesus, the

heavenly Son of David, the one greater than Solomon, who speaks from heaven,

saying, “Therefore let your ‘yes’ be ‘yes’ and your ‘no’ be ‘no’; anything more

than this comes from the evil one” (Matt. 5:37).

A servant-leader’s vows concerning his church membership. Viewed in

this light, the assessment phase of the writer’s ministry of servant-leadership

began to include changes in the way he spent his time each day. First, the day

began early with this God of all grace, before engaging in any military or

ministerial activities. The writer began to use once more “The Orders for Morning

Worship” from an older edition of the Presbyterian Church in the United States of

148 Eugene H. Peterson, Working the Angles: the Shape of Pastoral Integrity (Grand Rapids: William B. Eerdmans Pub. Co., 1987), 1.

149 Richard Baxter, The Reformed Pastor (Carlisle: The Banner of Truth Trust, 1956, Rep. 1999), 1-80.

America’s Book of Common Worship9 to help form and inform his own prayers.150

During this time he also returned to wrestling with the Holy Scriptures using the

original languages of the Bible, taken from books entitled “Licht Auf dem Weg”

(Light on the Path)151 and More Light on the Path.152 (For each day of the year,

these books contain 1-2 verses of Old Testament Hebrew and a few verses from

the New Testament in Greek on a related topic.) These readings were intended

primarily for the writer’s life before God. He determined not to use, and has not

used, any of these texts formally for sermon or study preparation for at least a

year. However, these verses occasionally did become the subject of informal

conversation with people during the day, as the Lord gave opportunity and as it

seemed appropriate.

A servant-leader’s vows concerning his ministry. The writer also adjusted

his schedule to use lunchtimes for academic and theological reading and writing

in preparation for this act of ministry. He set aside the late afternoon for physical

exercise. In this way the writer sought to exercise spirit, mind, and body each day,

except for the one day in seven, the Lord’s Day, on which the latter activities were

suspended. But it was precisely on this day of rest that membership and

ministerial vows made to the Lord were still kept (appendices 31 and 34). Sunday

150 Approved by the General Assembly of the Presbyterian Church in the USA (Philadelphia: Board of Christian Education of the PCUSA), introduction.

151 Heinrich Bitzer, ed., Licht Auf dem Weg, Band I (Ludenscheid-Lobetal: Oekumenischer Verlag, Dr. R. F. Edel, 1984).

152 David W. Baker & Elaine A. Heath with Morven Baker, More Light On The Path: Daily Scripture Readings In Hebrew and Greek (Grand Rapids: Baker Book House, 1998).

was devoted primarily to attending divine services with the church, including but

not limited to public morning and evening worship of God with a local

congregation, and teaching of a Sunday School class or an afternoon Bible study.

A servant-leader’s vows concerning his marriage and family. This did not

mean the writer neglected his other vows, however. He took the opportunity to

reflect and act upon the marriage vows to be a faithful husband (appendix 32), and

on the baptismal vows he made to God to be a faithful Christian father to each of

his children (appendix 33). Although two of the children are now married, and all

three of them are active in their own vocations and living permanently away from

his home, the writer continued to seek contact with them by e-mail or telephone

conversation, inquiring about their well-being, asking them about their lives,

encouraging them to be faithful to the Lord in their worship and work, and

seeking answers with them to their questions about problems they had and

decisions they need to make. Since each is still a communicant member of a

particular church, the writer used these conversations to remind his grown

children about their membership vows and promises to be faithful to God and his

church.

An officer’s oath concerning his military service. The writer was fulfilling

his military oath of office before, during, and after the act of ministry by serving

as the Religious Support Resources Officer at the US Army Installation

Management Agency since November 2002 (see appendix 35). This mission

required mid-level leadership over seven major mission areas (see above). In this

way he sought to fulfill his military oath to uphold and defend the Constitution of

the United States. By fulfilling his responsibilities in these seven major mission

areas, the writer hoped to ensure that he and other chaplains would be able to

succeed under all foreseeable conditions in providing ministry to soldiers and their

family members.

Because the writer already had a full-time job at the US Army Installation

Management Agency, it became his intention to limit outside long-term preaching

and teaching commitments in order to be faithful to his course of study in the

Doctor of Ministry courses, assignments, and dissertation. This work in the

Doctor of Ministry program was seen by the writer also as an act of faithfulness to

his ordination vows (see appendix 34) and his military oath (see appendix 35).

This self-assessment by the writer helped him renew his vows and thus

better plan to conduct the act of ministry as an Army training event.

How the Training was Planned

The steps taken in planning

Authorization for a training conference granted. The planning for this

event began as would be expected in a military organization. It began with a

formal request to the chain of command for permission and resources to conduct

the training. On 3 June 2003 the IMA Chaplain (Col.) Michael T. Bradfield wrote

and sent an email message to the Installation Management Agency Chief of Staff

requesting formal authorization “to conduct a workshop for the IMA Religious

Support Operations team, to include the seven Region staffs, 15-19 September

2003.”153 The Chief of Staff replied in the affirmative on behalf of the IMA

Director, granting authorization to conduct the conference, and directing the IMA

Chaplain to have his action officer contact the contractor responsible in the IMA

Plans section for resourcing IMA training conferences with administrative support

for planning. Here we see the servant-leader principles of humility, submission

and obedience to those in authority at work to facilitate the possibility of an event.

Possible conference training site identified. On the same day that

afternoon the IMA Chaplain directed the contracted administrative assistant, Ms.

Anne Evon, to research a possible training conference site with which he was

familiar. The admin assistant forwarded the Asilomar Conference Grounds web

site link to the writer at the direction of the IMA Chaplain for the writer’s review

and investigation.154 It was the intent of the IMA Chaplain as a senior leader to

serve the chaplains who served in the Headquarters and Region offices by

providing a positive setting for this act of ministry. Asilomar would provide such

a setting. The IMA Chaplain then directed the team to await approval before

contact was made with Asilomar to enter contract negotiations.

Copyright permission given to use Langevin Training Management digital

templates. Realizing that a high level of organization would be needed to manage

this training event, the writer telephoned Langevin Learning Services. The writer

153 Chaplain (Col.) Michael T. Bradfield, Subject: IMA HQ and Region Chaplain Workshop. Electronic message dated Tuesday, 3 June 2003, 10:40 AM.

154 Anne H. Evon, Subject: Asilomar Conference Grounds – Monterey’s oceanfront retreat center. Electronic message dated Tuesday, 3 June 2003, 3:44 PM.

had attended a three-day Langevin training course on “Project Management for

Trainers” at the end of May 2001. Completing this training entitled the writer to

download and use copyrighted Langevin digital training management templates

that would help him plan and organize support for this act of ministry. The

Langevin Client Services representative emailed the writer a Login ID and

password to download the templates needed. The writer subsequently used these

templates in the planning steps that followed.

Using a Langevin template to clarify project identification and definition.

Having received an email on 5 June 2003, with a general statement of intent and

initial guidance, from the IMA Chaplain concerning the IMA RSO Leaders’

Workshop, the writer used a Langevin Project Identification Worksheet@ and a

Project Definition Worksheet@ to organize the guidance into a template that could

be used to direct the team.155 The IMA Chaplain’s response to the planning

documents produced was, “You sure make me look smart.”156

Participants and costs identified for contractor responsible for

administrative support. Mr. Tom Leavitt, the senior supervisor working for the

contractor providing administrative support, had requested answers to questions

regarding the number of participants involved and the cost ceilings for the

conference. The writer responded with an email message on 10 June providing

155 Chaplain (Lt. Col.) Christopher H. Wisdom, IMA RSO Leadership Workshop, 15-19 September 2003. Phase 1: Training Management Notes as of 6 June 03 (appendix 38).

156 Stated in a conversation between the writer and Chaplain Bradfield 6 June 2003.

Mr. Leavitt with information about the number of workshop participants and an

initial list of the other training support requirements.157

Updated plan by prioritizing other projects. Based on red-pen corrections

and revisions made by the IMA Chaplain, the writer resubmitted his training

management plan for the act of ministry to the IMA Chaplain in an email message

on June 10.158

IMA chaplain receives approval for workshop and site. By submitting the

writer’s training management proposal to the IMA’s approving authority, the IMA

Chaplain received authorization and resourcing to conduct the IMA RSO Leaders’

Workshop. Servant-leader principles of humility, submission, development, and

obedience displayed in the staffing of this request contributed to its approval.159

Administrative support personnel confirmed for training event. The writer

coordinated agreement between the IMA Chaplain and the contract supervisor to

confirm one designated administrative support person to travel to the IMA RSO

Leaders’ Workshop. This person would coordinate the arrangement of training

157 Christopher H. Wisdom, Subject: Answers to your questions about the IMA Chaplains’ Workshop15-19 Sep 03. Electronic message dated Tuesday, 10 June 2003, 10:47 AM.

158 Christopher H. Wisdom, Subject: Updated version of IMA RSO Leaders’ Workshop Project management workbook. Electronic message with attachment dated Tuesday, 10 June 2003, 11:33 AM (appendix 3).

159 Col. Robert W. Ralston, Chief of Staff, IMA. Subject: FW: HQ IMA and Region Chaplain Workshop. Email message dated 11 June 2003, 3:53 PM.

materials, equipment, and facilities, and provide on-site administrative support

during the training event.160

Staffed request to IMA Human Resources Division to make workshop an

annual event. At the IMA Chaplain’s request, the writer staffed a request to the

IMA Human Resources Division. This request was directed to the Garrison Staff

Training Requirements team in time to meet a deadline to identify all annual

training requirements for all divisions and sections of the IMA. The IMA

Chaplain directed the writer to put together a request from IMA Religious Support

Operations to make the IMA RSO Leaders’ Workshop an annual event. This

action was completed as directed.161

The Director of IMA publishes memorandum regarding workshop. Maj.

Gen. Anders B. Aadland, the IMA Director, published worldwide a memo

informing his IMA Region Directors and their Religious Support Operations

Teams of the details of events and signaling his support for this event. This memo

had been written by the IMA Chaplain after staffing it with the IMA RSO team’s

input, including that of the writer. Major General Aadland affirmed his

expectation that his subordinate Region Directors would support this training

event for his chaplains by funding the travel of Region Chaplains and ensuring

160 Christopher H. Wisdom, Chaplain (Lt. Col.) USA. RE: Answers to your Questions about the IMA Chaplains’ Workshop 15-19 Sep 03. Email message sent Monday, 16 June 2003, 9:51 AM.

161 Christopher H. Wisdom, Chaplain (Lt. Col.) USA. RE: IMA Chaplain recommendation for Garrison Staff Religious Support Operations Training requirements. Email message sent Thursday, 19 June 2003, 11:12 AM.

their attendance at this event.162 Servant-leader principles are evident in the

Director’s endorsement of the training site and the encouragement for chaplains to

invite their spouses and enjoy opportunities for refreshment and recreation during

free times in the training schedule. He had even planned to be the keynote speaker

for the workshop, but was unable to attend. Instead he arranged to send a

videotaped address to the senior chaplain leaders attending the workshop.

Planning the actual event

Writer confers with administrative assistant on contract details. The

writer’s intentional servant-leader approach to this event apparently elicited the

professional trust of the contract administrative assistant. She frequently engaged

the writer in discussions about what should be included in the contracted

administrative support for the event. As a result, the writer had significant input to

the contractor’s conference checklist for the accommodations and services

requested in conjunction with the workshop. This included support requested from

the Asilomar Conference Center and the US Army Garrison at Presidio of

Monterey, California. The conference contract was finalized in an Air Mail packet

mailed on August 8.163 The contracted administrative support checklist for

162 Maj. Gen. Anders B. Aadland, IMA Religious Support Team Workshop. Memorandum signed and dated 1 July 2003.

163 Anne E. Evon, contract packet mailed to Asilomar Conference Center 8 August 2003.

conference planning continued to be worked by the administrative assistant with

input from the writer up to the time of the workshop.164

“The Cavalry arrives!” Three new members added to the IMA RSO team

support workshop preparations. During the months of August, three more military

religious support team members were assigned to Headquarters, IMA: Chaplain

(Lt. Col.) Mike Punke, Sergeant First Class Ramon Merle, and Sergeant First

Class Tessie D. Coe. Each of them is a Christian believer, and each is from a

different denomination, so it made for an interesting blend. Upon settling in, they

immediately began to assist the writer in preparing for this training event. They

helped expedite the videotaping of the IMA Director’s remarks and they helped

develop and duplicate training presentations onto cd’s. They helped pack and ship

the training materials to the training site. They coordinated with the Army

installation nearest to the training site, the Presidio of Monterey, for audio visual

and computer support for training presentations, since the Asilomar Conference

Center outsourced all of that support to a contractor who was quite expensive.

This changed the entire tenor of the planning phase from a one-man effort with

some admin support to a team effort with everyone pitching in to help. What a

difference!

Escort of the Chief of Chaplains, guest speaker, to the training site. On 8

September, I was designated by the IMA Chaplain as the Escort Officer for the

Chief of Army Chaplains, Chaplain Maj. Gen. David Hicks. He had agreed to be

our guest speaker, and would fly in to Monterey Airport on September 16. I gave

164 Anne E. Evon, Conference Checklist. Pub. 8 August 2003.

our admin assistant my cell phone number to pass to Chaplain Hicks’ secretary so

that he could coordinate with me personally in case there were any changes in his

travel plans or his progress.165

Provided talking points for the Chief of Chaplains’ speech-writer. On 9

September, I conveyed from the IMA Chaplain to Chaplain (Lt. Col.) Punke the

“bullets” for the Chief of Chaplains’ speech at the IMA RSO workshop. The

guidance I had received from Chaplain (Col.) Bradfield was to have Chaplain

Punke “craft remarks to focus attendees on their missions. Use concepts from the

IMA Mission statements and embed them in the Chief of Chaplains’ remarks. Use

phrases like ‘new opportunity’, and ‘an exciting time of change’.” There also was

guidance to include the IMA Senior Leaders’ Roles in the Chief’s speech

including: “Lead Change, Train, Focus the Vision, Build the Team.” I delivered

this message via email.166

Published registration list, faxed additional requests to conference

coordinator. The writer sent out the contact list of IMA Headquarters and Region

Chaplains who would be attending the workshop.167 This list was updated by the

participants during their time at the workshop. The writer coordinated with the

administrative assistant to fax additional requests to the conference coordinator at

165 Christopher H. Wisdom, RE: Chaplain Hicks’ visit. Email message sent Monday, 8 September at 3:27 PM to Anne H. Evon.

166 Christopher H. Wisdom, Bullets for CCH Speech. Email message sent Tuesday, 9 September at 12:30 PM to Chaplain (Lt. Col.) Michael C. Punke.

167 Christopher H. Wisdom, IMA RSO Regions and Contacts List. Email message sent Tuesday, 9 September at 1:38 PM to James.White9@us.army.mil.

Asilomar Conference Center after the latter document had been given final review

by the writer, as directed by the IMA Chaplain.168

Published final training agenda to workshop attendees. The writer sent the

final approved training agenda for the IMA RSO workshop to the administrative

assistant on 10 September for dissemination to all workshop attendees.169

How the Training was Implemented and Evaluated

The training environment

The writer arrived with his wife at the Asilomar Conference Center two

days before the IMA RSO Leader’s Workshop on Saturday, 13 September, to do

training site reconnaissance and to establish contact with the administrative

assistant who had also arrived that day. She appeared to have all administrative

preparation under control, so the writer focused next on the keeping of his vows to

the Lord and to his family. The writer and his wife drove to San Francisco to visit

their 24-year-old son that evening and Sunday. They also attended a worship

service in San Francisco in one of the local churches of their denomination. They

had dinner on Saturday and lunch on Sunday with their son, and then returned to

the training site on Sunday evening to prepare to receive the registrants and

implement the training for the conference on Monday, 15 September.

168 Anne H. Evon, No Subject. Fax sent to Asilomar Conference Center Tuesday, 9 September 03.

169 Christopher H. Wisdom, FW: Religious Support Operations Leadership Workshop. Email message sent Tuesday, 10 September at 1:42 PM to Anne H. Evon.

Monday, 15 September 03. The first event on the training agenda, “Check-

in and Registration”, was not scheduled to occur until 3:00 PM. There was,

however, plenty for the writer to do in the morning and early afternoon. He took

time to pray privately and with his wife before breakfast in order to prepare for

what the day might bring. At breakfast, there was opportunity to greet old friends

and meet members of the team who were new to us, as well as check in with the

rest of the Headquarters IMA RSO team to review duties, scheduling, and any

problem “ankle-biters” that had popped up since our arrival.

Next the writer and his wife drove to Monterey airport in the late morning

to pick up the Army Chief of Chaplains, Chaplain Maj. Gen. David Hicks.

Chaplain Hicks was very grateful that we were waiting when he arrived, and

seemed particularly pleased that the writer’s wife was there as well. We

exchanged updates on our families, and then took the Chief to a nearby restaurant

for lunch. (The lunch hour for the Conference Center had come and gone while

we were waiting at the airport.)

That afternoon, the video projector and laptop computer provided by the

Army garrison at Presidio of Monterey arrived at the Conference Center.

However, the equipment did not have all the correct computer cables, and seemed

technically incapable of functioning compatibly. The administrative assistant was

not successful in making contact with the Chaplain Assistant at Presidio

responsible for providing the equipment. So the writer used the relationship of

professional trust and Christian friendship that he had previously established with

Chaplain (Maj.) Steven R. Young, the Garrison Chaplain at the Presidio of

Monterey. He called Chaplain Young and asked him to have his Senior Chaplain

Assistant come to the Conference Center with the needed cables and personnel

capable of making the computer and projection equipment work to conduct our

training. (While we were on the phone, we also coordinated for the Chief of

Chaplains’ planned official visit to the Presidio of Monterey later that week.) All

went well, and before we needed to use the computer equipment, the team from

Presidio arrived with the equipment and expertise needed to make the loaned

equipment fully functional.

The administrative assistant also needed help getting everyone registered

in time for the devotional at 5:30 PM, so one of the two IMA RSO Chaplain

Assistants helped her to register the workshop attendees on time.

From 5:30 to 6:00 PM, Chaplain (Lt. Col.) Mike Punke led the entire IMA

RSO Team, assembled for the first time ever, in a devotional service of singing,

prayer, and scripture. Chaplain Punke’s devotion centered on an illustration that

emphasized the importance of “leading change” as an act of faith and hope rather

than merely managing crises.

The dinner hour from 6:00 to 7:00 PM, as with all the meals at the

workshop, consisted in renewing old acquaintances, forging new relationships,

exchanging ideas, and discussing the challenging new concepts about ministry in

the IMA that were being presented at the conference. This held true for all the

meals throughout the week. The food was delicious for a Conference Center that

was feeding over 100 people per day.

While the workshop trainees went to dinner, the writer held the

Headquarters IMA RSO team back briefly to conduct a mini In-Process Review

(IPR) of lessons learned thus far. The team, minus the IMA Chaplain (who was

taking care of the other Colonels and their spouses attending the workshop), came

up with nine lessons learned. These mini IPR’s, held during scheduled breaks in

the Training Agenda, yielded twenty-three valuable lessons to implement at the

IMA RSO’s next workshop.170

From 7:00 to 8:00 PM on that first evening, there was a Social and Dessert

event (with a sheet cake decorated with the new IMA logo) to celebrate the

forging of a new team. This event increased opportunities for large group

fellowship and interaction among the members of the new team. When the

evening event was completed, the IMA RSO team served one another effectively

in the clean-up effort. Before any of the Headquarters IMA RSO Team had left,

the room was restored to full usefulness for the small group sessions that would

take place later that week.

Tuesday, 16 September 03. Following breakfast, the writer led the

workshop attendees in a brief service of singing, reading, prayer and meditation

from 8:10 to 8:30. Each member of the Headquarters IMA Team had a part in the

devotional service. Sergeant First Class Merle, the writer’s Chaplain Assistant, led

and accompanied the singing on his guitar. Sergeant First Class Coe read the two

assigned passages of scripture, 1 Kings 6 and James 1. Chaplain Punke led in

170 Christopher H. Wisdom, After Action Review on IMA RSO Leaders’ Workshop. Palm PilotTM memo file written at Asilomar Conference Center, 15

prayer, and the writer brought the message on the scripture passages read. These

texts had as their unifying theme the need for leaders to ask for God’s wisdom in

Christ, especially when facing great challenges. The example from 1 Kings 6 was

Solomon facing a new endeavor when the kingship over Israel was conferred

upon him. There was good participation and response by the workshop attendees

to this message. This was reflected in public and private comments to the writer,

and in the prayers that were offered during the remainder of the workshop.

Following a time of official welcome and administrative announcements

from 8:30 to 8:45, the IMA Chaplain introduced the Army Chief of Chaplains,

Chaplain Maj. Gen. David Hicks, who addressed the group on the subject of

Spiritual Leadership and their responsibility to “take spiritual leadership to the

next level” in the IMA. Chaplain Hicks gave his listeners examples of how this

was being done throughout the Army by other Chaplains and Chaplain Assistants,

and also took time for our questions and comments from 8:45 to 10:15.

From 10:15 to 10:30, the team took a break to get some fresh air, and then

stood for an outdoor group picture with the Chief of Chaplains. This was intended

as part of our team-building effort to commemorate the significance of this first

meeting of the IMA RSO team, and to underline the importance of our having

been joined by the Army Chief of Chaplains.

At 10:30, we reconvened and were introduced by the IMA Chaplain to a

keynote address on Digital Versatile Disk (DVD) from the Director of the US

Army Installation Management Agency, Maj. Gen. Anders B. Aadland. Chaplain

September 2003.

Bradfield pointed out in his introduction how much Major General Aadland had

wanted to attend the workshop and speak in person, but how his intended visit

with us had been pre-empted by a mandatory meeting with his senior supervisor.

In Major General Aadland’s address, he first greeted us and expressed his warm

and abiding gratitude for the role that chaplains had played in his Army career. He

also quietly identified himself as one who had always valued the spiritual

dimension of his own life as the son of a Lutheran minister. He then introduced

the keynote themes of the IMA mission and vision, IMA senior leader roles and

the “one agency concept.”171 These keynote themes “set the table” for the “main

meal” presentations that the IMA Chaplain would bring to the three large group

sessions in the next two days.

From 1:00 to 2:45, Chaplain (Col.) Bradfield gave his first presentation,

which covered the Army Chief of Staff’s plan for Army transformation,172 and the

Army Vice Chief of Staff’s video presentation on why the IMA was needed.173

Chaplain Bradfield then zeroed in on the IMA’s history, vision, mission, and

171 Maj. Gen. Aadland’s digital video address, together with all the other presentations made at the workshop, appears on the Compact Disk at appendix 39. The CD issued to every workshop participant is available to the reader at appendix 40.

172 Chaplain (Col.) Michael T. Bradfield, U.S. Army IMA, IMA Religious Support Operations Update for the RSO Leadership Team. Produced 14 September 2003, 8:13 AM, slides 1-4. The CD containing this presentation is available at appendix 39.

173 Gen. John Keene, Vice Chief of Staff of the Army, Digital video recording of a public speech excerpt titled “Keene Speech” on the subject of why the IMA is needed. Created 20 August 2003, 7:32 AM. The CD containing this presentation is available at appendix 40.

organization.174 In so doing, the IMA Chaplain illustrated the servant-leader

principles of humility, submission, and obedience to lawful authority appointed

over him.

In this first session Chaplain Bradfield did not venture into the more

focused questions about the Religious Support Operations mission. This was

because he apparently wanted the team first to gain a good understanding of the

IMA command corporate culture in which religious support operations would take

place. Because it was important to him that he was being understood on these

points, Chaplain Bradfield took questions and provided answers that would pace

the flow of the presentation until the basic orientation to the IMA had been

established.

After another break, Chaplain Bradfield continued to take questions and

discuss the IMA organization and mission, focusing especially upon the IMA

“one agency concept.” This was important to Chaplain Bradfield because,

according to his comments, the single agency concept was a new way of doing

business. The chaplains and chaplain assistants who had previously served at the

Major Command level were accustomed to having direct and unfettered access to

the Chief of Chaplains Office Directors and Action Officers. They would now

have to work under and through the authority of the Installation Management

Agency. This would require humility, submission and obedience on the part of

Region Chaplains and their Chaplain Action Officers. Realizing this, he did not

174 Bradfield, slides 5-17.

launch into the Religious Support Operations Mission of the IMA until the next

day.

During the “Personal Time” break from 5:00 to 6:00 PM, and at later

breaks, the writer habitually “touched base” with team members and participants

to ensure that all training management missions and training related needs were

being addressed. This verbal feedback from 15-17 September would serve to

precipitate a change in the training provided for the IMA Personnel Managers at

the breakout sessions on Thursday, 18 September.

Wednesday, 17 September 03. The writer had earlier requested that the

Religious Support Operations Teams of the IMA Korea and Southeast United

States Regions lead the devotional services on Wednesday and Thursday

mornings, respectively, from 8:10 to 8:30 AM. This step was intended to

demonstrate the servant-leader principles of humility and submission. The writer

believed it was important for the workshop participants to know that their

spirituality and service was also valued by the Headquarters IMA team. That goal

was achieved because the devotional services were mentioned as a vital part of the

workshop by the participants who evaluated it.

From 8:30 to 10:15 AM, the IMA Chaplain began his focus on how

Religious Support Operations would be led in the IMA.175 This provoked more

discussion than anything else so far by the workshop participants from the various

IMA Region Religious Support Operations. The writer believes that this was

because a change in the command corporate culture would be a challenge to the

way the chaplains had been accustomed to providing religious support. This

resulted in some intense discussion, and provided a lot of “grist for the mill” in the

afternoon “breakout” small group question and answer sessions. The breakout

session divided the participants into two groups: the more senior Region Staff

Chaplains (Colonels) would meet with Chaplain Bradfield. Their Chaplain

Resource Coordinators and Chaplain Personnel Management Officers (Lieutenant

Colonels and Majors) would meet for training with the writer, Chaplain (Lt. Col.)

Punke, Sergeant First Class Merle, and Sergeant First Class Coe.

At the Region Staff Chaplain’s Breakout Session on Wednesday, the IMA

Chaplain changed the Thursday Training Agenda. He rescheduled the 1:00 to 5:00

PM Region Staff Breakout Session into Free Time. This resulted from a desire to

serve the expressed needs of the workshop participants for relief from the training

tempo. This would give the opportunity to tour and see the natural beauty of the

Monterey Peninsula, Big Sur, and the Northern California coast in the daylight

before all participants had to leave on Friday. The Region Chaplains’ meeting

ended on a high note with a great sense that servant-leadership had been exercised

well by the IMA Chaplain.

Conversely, during the other breakout session with the Region action

officers, there was considerable negative feedback in the discussion. The writer

met with the Chaplain Resource Coordinators and Chaplain Personnel

Management Officers (Lieutenant Colonels and Majors) for training with the rest

of HQ IMA RSO Team. Chaplain Punke, Sergeant First Class Merle and Sergeant

175 Bradfield, slides 18-33.

First Class Coe took the lead in conducting Resource Management training, since

this was consistent with their position descriptions.176 But the position description

slides were not briefed by Chaplain Bradfield to the IMA RSO Team during his

presentations, though they had been briefed by Chaplain Bradfield to his team

when he briefed the Chief and Deputy Chief of Chaplains in August. This was

offensive to one particular Chaplain Resource Manager, who as a commissioned

officer with an MBA apparently did not agree with some of the training being

given or with who was giving it. In the judgment of the writer, the argumentative

spirit and speech of this Chaplain Resource Manager betrayed a lack of humility

on the part of that Action Officer. The training being disseminated involved a new

approach to some Chaplaincy Resource Management disciplines, and the fact that

this officer would have to submit to this was apparently an offense to him.

The Personnel managers also questioned the validity and relevance of the

training for them, but for different and more valid reasons. They did not perform

Resource Management functions in their positions, and none of the training was

geared to their jobs. This latter problem was an oversight on the part of the writer

as the Training Manager for the workshop. The writer called a “huddle” meeting

for the HQ IMA RSO Training Team immediately after the breakout session

ended, and before the team went to lunch. The writer believed that servant-

leadership was called for in this situation. The whole team agreed that a separate

breakout session was needed. God gave the writer and the team the grace of

176 Ibid, slides 34-38. These slides were digitally hidden in Microsoft PowerPoint by the creator of the slide presentation.

humility and submission to meet this emerging training need by adding a separate

breakout session on Personnel Management issues for the Chaplain Personnel

Managers. It was determined that Chaplain (Lt. Col.) Punke should lead the new

breakout session, and that it would be held from 10:30 AM to 12 noon, at the

same time as the other breakout sessions were held. The writer briefed the IMA

Chaplain on this change, recommended approval, and it was granted.

Thursday, 18 September 03. Following breakfast and group devotions,

Chaplain (Col.) Bradfield led the entire group of workshop participants from 8:30-

10:15 in the remainder of his presentation on IMA Religious Support

Operations.177 This session consisted in discussion of a series of quotes from

Army senior leaders which demonstrated their support for the IMA and its

success.

After the Region Chaplain’s Breakout Session from 10:30 AM to 12 noon,

one of the Chaplain Personnel Managers approached the writer and thanked him

for having facilitated the mid-course correction that established the Breakout

Session for the Chaplain Personnel Managers. The Chaplain informed the writer

that she would have been tempted to “read the newspaper” during the Breakout

Session had a time and place not been provided for discussion of Chaplain

Personnel Management issues.

As stated earlier, Thursday afternoon became a “Free Time”. This was to

serve the expressed needs of the workshop participants. The writer and his wife

took advantage of the opportunity, and drove south along the shore, delighting in

the huge rock formations, sandy beaches, pounding Pacific surf, beautiful flowers

and remarkable sea birds and seals. As he drove, the writer quietly rejoiced in the

sovereign providence of the creative God who had made all this, and had provided

us with such great success in this act of ministry.

Friday, 19 September 03. After breakfast and devotions led by Chaplain

(Col.) Bradfield, the writer and the team collected the evaluation forms that had

been distributed to participants at registration. He also briefed the entire group on

near-term deadlines for reports that would be due to Headquarters IMA RSO in

the next 90 days. Following this, Chaplain (Col.) Bradfield summed up the

conference by challenging those present to focus on their senior leader roles in the

IMA, “Lead Change, Focus the Vision, Build the Team, and Train for

Mission.”178 Before dismissal, he closed in prayer.

Following the closing of the workshop, there were many hugs and

handshakes among the training team and the trainees. The frequent and heartfelt

words of thanks, and affirmation made by the Christian brothers and sisters who

received the training, were a great encouragement to the writer, and constituted

for him a foretaste of the exaltation hope that is the heritage of all those who

follow the Servant of servants. The writer also practiced servant-leader principles

after the trainees had left by remaining to assist subordinate team members with

clean-up and rearrangement of the conference room and with packing, loading,

and shipping of training materials and equipment.

177 Bradfield, slides 40-47.

178 Ibid, slide 22.

CHAPTER 5

LOOKING BACK AND LOOKING AHEAD

The writer will conclude this dissertation by sharing the account of how

this act of ministry was evaluated, and by summarizing how the evaluations point

to the ways in which the project’s intent was accomplished. The writer will first

discuss the ways in which he and others sought to evaluate the training. Next, he

will share what the evaluations stated about the training through these evaluative

processes. Finally, the writer will express his conclusions regarding servant-

leadership.

Evaluation Processes

The first points to consider are the processes by which the act of ministry

was evaluated. What did the writer, and others seeking to facilitate evaluation of

this act of ministry, actually do formally and informally to determine how well

this training event was conducted? What kind of instruments or opportunities did

they provide to those who assessed the value of this training? The following

account summarizes the processes and instruments used to understand what those

trained thought of the training they received.

Evaluation Questionnaires Distributed 15 September

The writer had intended to use a training evaluation questionnaire based on

one of the Langevin Learning Services templates, since it focused specifically on

how training was conducted and received.179 Instead, he was given a Conference

Evaluation Questionnaire from the IMA Chaplain based upon the one used at the

IMA Garrison Commanders’ Conference 3-5 September 2003.180 The writer

suggested modifications to the instrument that he felt would facilitate the answers

of our trainees (who were quite different from Garrison Commanders!) for the

kind of training management data that we needed to improve our training. The

IMA Chaplain did approve a few of the recommended changes.181 The seeming

inappropriateness of some of the remaining evaluation criteria on this

questionnaire was commented on by at least one evaluator who completed the

form. Nevertheless, the writer applied the servant-leader principles of humility,

submission, obedience, and development, and used the questionnaire as approved

by the IMA Chaplain. God blessed that effort with good evaluation data submitted

by trainees on the questionnaire.

This questionnaire was distributed 15 September in the registration packet,

so that trainees could have the benefit of evaluating each part of the training as

they received it. The servant-leader principles of humility and submission were

implemented by asking the trainees to document in writing just what they thought

of the workshop. This involved some risk and vulnerability for the writer and the

HQ IMA RSO training team, since they could become the objects of some

179 Langevin, 106-107.

180 IMA, Garrison Commander’s Conference Evaluation, Fort Sam Houston, San Antonio, Texas, 3-5 September 2003.

181 IMA, Religious Support Operations Leadership Workshop, Asilomar Conference Grounds, Pacific Grove, CA, 15-19 September 2003.

criticism that ultimately might reach the IMA Chief of Staff. Nevertheless, the

evaluation questionnaire was distributed to those attending the conference for the

improvement of training and as an act of accountability for the training resources

expended in putting this workshop together.

Compilation, Organization, and Analysis of Data

The other processes that impacted the evaluation of this act of ministry

included written comments by senior leaders, and the compilation, organization,

and analysis of the data collected from the questionnaires. The administrative

assistant compiled all the numerical scores and anecdotal remarks from the

questionnaires and also summarized the narrative responses in a review document.

The Executive Officer to the Army Chief of Chaplains sent a worldwide email

message to all Army chaplaincy personnel regarding the Chief’s approval of this

training. The IMA Chaplain published an Executive Summary of the workshop

with an enclosure from the Northwest Region Chaplain regarding the major issues

to address in the near-term future as a result of the training.

Evaluation Products and Lessons Learned

The second major point for discussion of training evaluation focuses on

the lessons learned from the evaluation data received through these evaluative

processes. The writer will consider first what kind of numerical grade trainees

gave the training. He then will consider representative narrative comments to

assess the merit of the training given.

29 September Reports from Evaluation Questionnaires

Of twenty-one questionnaires distributed, fifteen were completed and

returned. (The Northeast Region team of three people did not turn in surveys

because they left early to save their offices from a hurricane coming up the East

Coast.) These surveys revealed a very positive overall evaluation of the training

received.182 This positive evaluation was revealed in the high average numerical

scores for each of the workshop sessions reviewed, and in a high average score for

the workshop overall.183 This was also well documented in the voluntary narrative

remarks made by individual attendees.

Survey Numerical Ratings

The overall numerical rating for this workshop was scored in the first

question of the survey at 4.2 on a scale of 6 by an average of twelve respondents.

According to the answer key printed on the top of the written survey, respondents

were informed that evaluating the workshop with a score of 4 would mean that

they thought the workshop was “Well above average; very competent; few, if any,

weaknesses.”184 Judging from this overall numerical score, one could initially

conclude that the training was deemed a great success by those who attended.185

182 A numerical summary of scores appears at Appendix 36.

183 See spreadsheet calculating the survey evaluation scores at Appendix 37.

184 See survey at Appendix 36.

185 Ibid.

However, when the writer actually computed the average scores per survey item

and the average total score for the survey, the workshop was evaluated per line

item at an average score of 3.72.186 Translating the significance of this from the

answer key, trainees attending the workshop determined that each gradable event

in the workshop was on the high end of “good, i.e., above average, [though it]

may need minor improvements.”187 The truth about the overall evaluation score

probably lies somewhere between “above average” and “well above average”,

judging from the narrative remarks that accompanied the numerical scores on

these same surveys.188

Survey Narrative Remarks

The comments overall praised the quality of the devotions, the guest

speakers, and the plenary sessions. The group seemed evenly divided on whether

the training site and its facilities were well-suited to our purpose. Some indicated

that the absence of televisions, telephones and computer hookups in the rooms

was ideal for focusing on team-building and getting to know the people with

whom they would be working later via telephone and email. Others complained

that the absence of these technological tools actually distracted them. This was

reportedly because they were concerned that there might be something going on

back at their offices that needed their input, direction or guidance.

186 See average score at Appendix 37.

187 See survey at Appendix 36.

188 Ibid.

The most repeated compliments and complaints came from the Action

Officers (Majors and Lieutenant Colonels). The compliments came from the

Resource Managers regarding the usefulness of the breakout sessions. Most

complaints came from the Personnel Managers about the breakout sessions. They

criticized the IMA Chaplain for not inviting the Personnel Director from the Chief

of Chaplains’ Office to the workshop, or for failing to build more training time for

their issues into the breakout sessions. The writer took responsibility for this lack

of foresight regarding the latter criticism.

Perhaps the most balanced narrative evaluation overall was made by a

senior chaplain (Col.) from one of the IMA Region Offices:

(1) I thought it flowed well. As an initial conference, [the] IMA Director’s presence would have been helpful. Understand scheduling difficulties. The location was ideal to build a team-(Although a bit frustrated by cable TV, especially CNN- the lack of, and limited data points) and to inaugurate a new organization ministry team. (2) The pace was just right. . . (3) The content was excellent. . . (4) The HQ IMA RSO did a superb job with

arrangements and support of the conference.

Recommendation: Conduct at a site ICW [in concert with] Garrison Commander’s Conference (appendix 36).

Finally, a helpful secondary source about the survey narrative data came

from the administrative assistant. She composed the following informal summary

assessment of narrative evaluative remarks, which seemed to corroborate both the

numerical surveys and the individual narrative remarks on the fifteen surveys

turned in by the trainees:

Evaluations showed excellent response from Region Chaplains. Expectations of the Action Officers were not met in some cases. . . Half of responders rated use of knowledge acquired as good, very good, or excellent. Overall rating of workshop was very good to excellent.189

Other Narrative Evaluations of the Training

There were other narrative remarks than those on the evaluation sheets.

The IMA Chaplain’s Executive Summary190 was very encouraging, “The

workshop was very successful. We accomplished a number of tasks as reflected in

the attached report by Chaplain Heetland. All present wished me to convey

gratitude for the Director’s support and sponsorship of the event.”191 The Chief of

Chaplains’ worldwide email also had good words for the conference:

The Chief has just finished the IMA Conference and he thinks we did very well in the first attempt to get a universal handle on the reorganization. Of course there are many glitches to be ironed out and we are sure that, as we begin to deal with various issues, we shall be adjusting to make it work for us. Thanks to Chaplains Terry Bradfield and Chris Wisdom.192

189 Anne H. Evon, Summary on surveys from IMA RSO leaders, not titled or dated.

190 Chaplain (Col.) Michael T. Bradfield, IMA Religious Support Team Workshop, Unclassified Executive Summary, 26 September 2003.

191 Ibid.

192 Chaplain (Col.) Philip W. Hill, Info Memo. Electronic message sent to all members of the Army chaplaincy on 29 September 2003, 4:19 AM.

Conclusion

This dissertation has sought to document the extent to which servant-

leadership in training management facilitated trust in the training given to the new

IMA RSO team from 15-19 September 2003. In this ministry project, the writer

sought to build trust among Army chaplaincy leaders in their training for

responsibilities in the new organization of which they had just become members.

The writer sought to accomplish this by applying a servant-leader mindset to the

training management process for the Agency’s initial chaplaincy training event.

The evaluations in this chapter have documented by numerical score and narrative

remarks the extent to which this training was trusted by those who received it.

On this basis, the writer commends to his readers the personal

development and daily practice of a servant-leader mindset, not only for the

management of ministry training events, but for all of life and ministry. Far

beyond the imperfect efforts and limited results of this act of ministry, the promise

of the Servant of servants stands ever sure for all who follow him:

I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am my servant also will be. My Father will honor the one who serves me (John 12:23-26).

APPENDIX 1

GENERAL ORDERS NO. 4 HEADQUARTERS

DEPARTMENT OF THE ARMY WASHINGTON, DC, 22 August 2002

ASSISTANT CHIEF OF STAFF FOR INSTALLATION MANAGEMENT (ACSIM) 1. The Assistant Chief of Staff for Installation Management (ACSIM), as responsible official to the ASA (I&E), provides advice and assistance to the ASA (I&E) and other OASA (I&E) officials, in addition to responsibilities and authorities as ACSIM on the ARSTAF in executing policies, plans, and programs pertaining to Army installations. 2. The ACSIM functions include organizational alignments, manpower, doctrine, equipment, and functional responsibilities in support of the Transformation of Installation Management. The ACSIM will manage installations and installation support services through establishment of the Installation Management Agency (IMA). [Italics are the writer’s] 3. Effective 1 October 2002, the IMA (W6BDAA) is established as a field-operating agency of the ACSIM working under the direction of the ASA (I&E) for all Planning, Programming, Budget, and Execution System policy matters, and directly coordinates with HQDA staff activities and agencies for all operational matters. The IMA Director will be rated by the ACSIM and senior rated by the ASA (I&E). The IMA, in coordination with the Chief, Army Reserve regarding USAR personnel and equipment, will publish permanent orders to establish, transfer, and reassign units, personnel, and equipment from current organizations to the IMA command code BA. Personnel assigned to, and equipment delivered to the IMA prior to activation will be assigned to and accounted for by UIC: W6BDAA. A one-year carrier UIC (W6BD90) is authorized for UIC W6BDAA, on the effective date of this general order. The IMA will be located within the National Capital Region. The Installation Management Agency, with the exception of non-appropriated fund activities, is further established as a special and general operating agency (2A). The regions will be identified as agencies with full responsibility for all operational matters, with the exception of USAR personnel, operation and maintenance, and construction appropriations. 4. Effective 1 October 2002, 7 Regional Directorates are established under the IMA, with the Regional Directors reporting to and rated by the IMA Director and senior rated by the ACSIM. The Regional Directorates, UICs, and locations are established as follows: U S A Installation Management Northeast Region Office (NERO) (W6BEAA) Fort Monroe, Hampton, VA USA Installation Management Southeast Region Office (SERO) (W6BFAA) Fort McPherson, Atlanta, GA USA Installation Management Northwest Region Office (NWRO) (W6BGAA) Rock Island Arsenal, Rock Island, IL USA Installation Management Southwest Region Office (SWRO) (W6BHAA) Fort Sam Houston, San Antonio, TX USA Installation Management Europe Region Office (EURO) (W6BJAA) Heidelberg, Germany USA Installation Management Korean Region Office (KORO) (W6BKAA) Yongsan, South Korea USA Installation Management Pacific Region Office (PARO) (W6BLAA) Fort Shafter, Honolulu, HI 5. Effective 1 October 2002, the Army Reserve Office (ARO) is established under the IMA, with the director reporting to and rated by the IMA Director and senior rated by the Chief, Army Reserve . The ARO will provide policy guidance for Army Reserve unique installation

management within the IMA. The ARO UIC and location are established as follows: USA Installation Management Army Reserve Office (ARO) (W6BNAA) Washington, DC *GO 4 *This Department of the Army General Order supersedes DAGO 2002–04 (paragraph 11), dated 15 August 2002. Department of the Army General Order 24, dated 30 December 1994, is still an active and official document. 1 6. Garrison commanders will be rated by the Regional Directors and senior rated by the senior mission commander on the installation. Garrison commanders, on behalf of the regions and the IMA, will have a responsibility to provide a standard level of base support to installation customers listed on the Army Stationing and Installation Plan. The Garrison commander is responsible to ensure that training support and training enabler functions and activities are responsive to the needs of the senior mission commander on the installation in the execution of the senior mission commander’s duties. MACOMs will be supported by the IMA for installation management. 7. The Installation Management Board of Directors (IMBOD) will provide strategic direction for all Army matters and be the principal committee that adjudicates issues pertaining to all installation activities. The BOD, co-chaired by the VCSA and the ASA (I&E), will consist of senior MACOM commanders, the Chief, Army Reserve, and Director, Army National Guard. It will recommend strategic plans prepared by the ACSIM for approval by ASA (I&E), which outline goals and objectives, as well as approve program, resource and finance strategies for implementing operations approved in the strategic plan. 8. This confirms that on 3 November 2001, the mission and functions of the Family Liaison Office were transferred from the ACSIM to the Deputy Chief of Staff, G-1. 9. Effective 1 August 2002, the Army Staff (ARSTAF) functional proponency for nontactical vehicles, laundry, and dry cleaning will be transferred from the Deputy Chief of Staff, G-4 to the ACSIM. 10. Army National Guard installations and facilities will continue to be managed and funded separate from Transformation of Installation Management initiatives. Army installation policies and regulations will be coordinated with the Director, Army National Guard to ensure all organizations within the Army are fully integrated. [DAIM-ZXA] DISTRIBUTION: This publication is available in electronic media only and is intended for the Active Army, the Army National Guard of the United States, and the U.S. Army Reserve. USAPA ELECTRONIC PUBLISHING SYSTEM OneCol FORMATTER .WIN32 Version 183 PIN: DATE: 08-22-02 TIME: 14:28:48 PAGES SET: 4 DATA FILE: C:\wincomp\go02-04.fil DOCUMENT: DOC STATUS:NEW PUBLICATION

APPENDIX 2

INFORMATION PAPER

SFIM-ZH 19 February 2003

SUBJECT: Missions and Functions of Chaplains in the Installation Management Agency 1. Purpose. To provide the Installation Management Agency leadership a basic understanding of the mission, roles, and functions of Chaplain Corps personnel assigned in the IMA structure. 2. Facts. a. With the implementation of Transformation Installation Management (TIM) and the activation of the Installation Management Agency (IMA) to implement the principles of TIM, the Chief of Chaplains believes it is imperative to embed the oversight and management of Installation Religious Support Operations in the IMA. b. In response to this transformation, Installation Religious Support Operation functions are migrating from MACOM Chaplain offices to the IMA, just as other BASOPS functions are moving from their MACOM management counterparts. In fact, in some cases, as much as 80% of the functions previously performed in MACOM Chaplain offices are moving to the IMA Regions or the Headquarters. The primary religious support operations functions moving to the IMA Regions include funds management (AF and NAF), facilities oversight (construction, renovation, and refurbishment), force structure coordination, religious support personnel management, recruitment and retention, and professional development training management. c. The Chief of Chaplains stated that religious support personnel assigned to the IMA (chaplains, chaplain assistants, and directors of religious education) will serve in three types of roles. Primarily, they will manage and administer Installation Religious Support Operations. Secondarily, as religious support personnel habitually associated with an organization, they will provide direct pastoral care to IMA personnel at the regions and headquarters to which they are assigned. Finally, they will provide supplemental pastoral support to the installations on which they are assigned in accordance with area religious coverage plans. d. As with other parts of the IMA team, the final structure of the IMA Religious Support Operations team is in flux. The attached charts describe the current Religious Support Operations team structure as it is being staffed along with the associated functions for each position. These show three chaplains at each Region and three chaplains plus two chaplain assistants at HQ IMA. The charts also show the possibility of the addition of GS 1701-12/13 Directors of Religious Education at each Region and the IMA and a USAR chaplain and chaplain assistant at the HQ IMA. These actions are in process and will be settled sometime in the near future. As we begin to populate this structure, the RM positions will be filled first in most Regions, followed by the Personnel Managers. The Region Chaplain positions will be filled by late summer.

CH (LTC-P) Bradfield /703-602-3470

Approved by: MG Anders B. Aadland

Page 3 of 16 02/19/2003 9:37 amCH (LTC) Terry Bradfield, SFIM-ZH, michael.bradfield@hqda.army.mil, 703-602-3470

REGIONAL STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

REGIONAL STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

REGION CHAPLAIN(COL)

RELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONS

CHAPLAIN PERSONNELMANAGER

(LTC)

CHAPLAIN MINISTRYRESOURCES OFFICER

(MAJ)

Region Chaplain

•Serves on director’s personal/special staff. •Trains and mentors Installation Chaplains. •Oversees religious support personnel management. •Supervises BASOPS force structure actions. •Oversees all BASOPS religious support funding operations, both appropriated and non-appropriated. •Oversees BASOPS religious support facility construction, renovation, and refurbishment projects. •Assists Installation Chaplains with mobilization planning and support •Executes Chaplain recruiting and retention programs. •Provides pastoral care to Region staff and on Installation to which assigned.

Region Chaplain Ministry Resources Officer

•Trains and mentors Installation RM Chaplains. •Provides overwatch for Installation BASOPS religious support funding (AF) operations. •Coordinates, consolidates, and reports Installation resource requirement and execution data. •Supervises and inspects Installation chapel tithes and offering funds (CTOF) operations and executes CTOF grant program. •Evaluates status of Installation religious support facilities and assesses progress on construction, renovation, and refurbishment projects. •Serves as CHAPNET Regional IMO. •Provides pastoral care to Region staff and on Installation to which assigned.

Region Chaplain Personnel Manager •Serves as Regional religious support personnel action and assignments officer.•Evaluates and makes recommendations concerning force structure issues within the Region.•Coordinates with DACH-PER, MACOMS, and Installations to determine Chaplain priority fills.•Coordinates MEDCOM and family life center fills.•Implements and trains Chaplain personnel policy and provides personnel and career counseling.•Promotes recruiting and retention initiatives.•Certifies distinctive faith group leaders at Regional Installations. •Provides pastoral care to Region staff and on Installation to which assigned.

Page 7 of 16 02/19/2003 9:37 amCH (LTC) Terry Bradfield, SFIM-ZH, michael.bradfield@hqda.army.mil, 703-602-3470

HQ IMA STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

HQ IMA STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

HQ IMA CHAPLAIN(COL)

RELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONS

RELIGIOUS SUPPORTRESOURCES COORDINATOR

(LTC)

RELIGIOUS SUPPORTRESOURCES COORDINATOR

(LTC)

RELIGIOUS SUPPORTRESOURCES ASSISTANT

(SFC)

RELIGIOUS SUPPORTRESOURCES ASSISTANT

(SFC)

HQ IMA Chaplain

•Serves on Director’s personal/special staff. •Integrates religious support operations into the total Installation management system. •Synchronizes religious support program requirements and budget input with PPBES processes. •Supervises BASOPS religious support force structure processes. •Directs BASOPS religious support funding operations, both AF and NAF (chapel tithes and offering funds). •Oversees BASOPS religious support facilities management programs. •Directs mobilization planning and support programs. •Executes Chaplain recruiting and retention programs. •Provides pastoral care to staff and on MDW Installations.

HQ IMA Religious Support Resource Coordinator

•Primary religious support action officer in HQ IMA. •Interfaces with HQ IMA counterparts in and with DA Chief of CHAPLAIN action officers to integrate religious support operations into total Installation management. •Conducts training in religious support resources management, program evaluation, and requirements assessment for Region and INSTALLATION counterparts. •Interprets guidance to Region and Installation counterparts for integration of Army programs and religious support operations. •Collects and consolidates religious support program and budget input for inclusion in PPBES processes. •Oversees inspection programs for Installation religious support programs, facilities, and Chapel Tithes and Offering Funds (CTOF). •Provides pastoral care to staff and on MDW Installations.

HQ IMA Religious Support Resource Assistant

•Assistant religious support operations action officer in HQ IMA. •Assists Region RM Chaplains with inspecting and/or evaluating Installation religious support facilities, programs, and Chapel Tithes and Offering Funds (CTOF). •Assists Region and Installation Chaplains with mobilization planning and support operations. •Advises Region and Installation Chaplains on execution of professional development programs for career field 56 (Chaplain and Chaplain Assistant). •Counsels, advises, and assists Installation and DA counterparts in Chaplain Assistant career and assignment management. •Reviews and updates policies, directives, regulations and manuals relevant to religious support operations.

POTENTIAL STRUCTURE MODIFICATIONS

Page 13 of 16 02/19/2003 9:45 am CH (LTC) Terry Bradfield, SFIM-ZH, michael.bradfield@hqda.army.mil, 703-602-3470

REGIONAL STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

REGIONAL STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

REGION CHAPLAIN(COL)

RELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONS

CHAPLAIN PERSONNELMANAGER

(LTC)

CHAPLAIN MINISTRYRESOURCES OFFICER

(MAJ)

DIRECTOR OFRELIGIOUS EDUCATION

(GS-12/13)

Page 14 of 16 02/19/2003 9:42 amCH (LTC) Terry Bradfield, SFIM-ZH, michael.bradfield@hqda.army.mil, 703-602-3470

HQ IMA STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

HQ IMA STRUCTURE

RELIGIOUS SUPPORT OPERATIONS TEAM

HQ IMA CHAPLAIN(COL)

RELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONSRELIGIOUS SUPPORT OPERATIONS

RELIGIOUS SUPPORTRESOURCES ASSISTANT

(SFC)

RELIGIOUS SUPPORTRESOURCES ASSISTANT

(SFC)

RESERVE RELIGIOUSSUPPORT ASSISTANT

(SFC - AGR)

RESERVE RELIGIOUSSUPPORT OFFICER

(LTC - AGR)

RELIGIOUS EDUCATIONOPERATIONS SUPERVISOR

(GS-13)

RELIGIOUS SUPPORTRESOURCES COORDINATOR

(LTC)

RELIGIOUS SUPPORTRESOURCES COORDINATOR

(LTC)

APPENDIX 3

PROJECT MANAGEMENT WORKBOOK

Project Milestones:

• Identify Project

• Define Objective

• Get Support

• Determine Priorities

• Break Down Work

• Identify Staff

• Assign Staff

• Conduct Risk Analysis

• Chart Schedule

• Select Vendors

• Supervise Development

• Plan and Execute In Process Review meetings

• Coach the Team

• Conduct the Act of Ministry

• Evaluate the Act of Ministry

• Produce After-Action Report

Project Name: IMA RSO Leadership Workshop Action Officer: CH (LTC) Wisdom, IMA Religious Support Resources Officer Supervisor Name: CH(COL) Bradfield, IMA Chaplain Supervisor Expectations: That the Workshop fulfill its stated objectives (See below)

Deliverable Options Off Site

Workshop Computer-Based

Training On-the-Job

Training Other

Details: 15-19 Sep 2003 Asilomar Conference Center, http://www.asilomarcenter.com/conference/index.html Initial Delivery Date: 15 August 2003

Final Delivery Date: 15-19 September 2003

Working Days Available:

Participant Information Position(s): IMA and Region Chaplain s, IMA and Region Religious Support Resources Officers, Region Chaplain Personnel Managers, IMA Director, Army Chief of Chaplains, his Director of Personnel and Ecclesiastical Relations, and his Director of Information, Resource Management and Logistics.

Are learners expected to have experience in the subject being instructed?

Yes No

Years of experience in direct or related topic: US Army and Army Chaplaincy- 15 to 30 years

Courses or other formal training in direct or related topic: None known

What is their expected level of motivation? (Check all that apply.) Prisoners: They feel pressured to attend, and have little interest in the

subject matter. Vacationers: Some interest in the subject matter, and may see limited

relevance to their jobs. Explorers: There is a high level of interest in this subject matter, and the

relevance is obvious. What is their level of education? (Check all that apply.)

Grade School

High School

University

Post-Graduate

Other: Army and Chaplaincy

Length of Course Days: 3 In-class Hours: 8 hours per Day

Update and Documentation Will my supervisor expect status reports?

Yes

No

Frequency of update information: Daily Weekly Biweekly Monthly Milestones ___ days before management

meetings Form of update and when first expected:

Date of first report:

Meeting 1 July 03 Draft of Material 15 July 03 Written Report 15 August 03

Latitude in the Project This Project is:

An Assignment

A Delegation

Select appropriate region in the triangle and check off the corresponding space in the bar below.

Expected Politics Individuals Influencing this Project

Stake in the Project Support? (Y/N)

1. Director IMA That it contributes to realization of IMA Vision by furthering the progress of the IMA Mission.

Y?

2. IMA Chief of Staff That the project be effectively staffed, resourced, coordinated and executed for successful mission accomplishment

Y

3. Chief of Chaplains That it contributes to the accomplishment of relevant goals and objectives in his OCCH Strategic Plan

Y?

4. MPRI Supervisor The successful delivery of all non-personal services agreed to by MPRI in the Workshop Contract Performance Work Statement

Y

No Latitude

My supervisor

makes all of the

decisions, even

Wide Latitude

I am free to make

even the most

complex !

5. Others Influencing this Project (cont’d)

Stake in the Project Support(Y/N/?)

Chaplain (LTC) Punke RSRO/IMA

Training Support Y

CH (COL) Ronald Strong, EURO Chaplain

Participant in training Y

CH (LTC) Dennis Madtes, EURO RSRO

Participant in training Y

Chaplain (LTC) Mike Dugal, EURO CPM

Participant in training Y

CH (LTC-P) Steve Moon, NERO Chaplain

Participant in training Y

CH (MAJ-P) Barry White RSRO, NERO

Participant in training Y

CH (LTC) Mike Durham CPM, NERO

Participant in training Y

CH (COL) Al Smith SERO Chaplain

Participant in training Y

CH (MAJ) Rick Lund RSRO, SERO

Participant in training Y

CH (LTC) Johnny W. Mims, CPM, SERO

Participant in training Y

CH (COL) Steve Heetland, NWRO Chaplain

Participant in training Y

CH (LTC) Blake Boatwright RSRO, NWRO

Participant in training Y

CH (LTC) Dave Hillis CPM, NWRO

Participant in training Y

COL Mike Hartsell, SWRO Chaplain

Participant in training Y

MAJ Ch. Yvonne Hudson RSRO, SWRO

Participant in training Y

LTC Ch. Don Wilson CPM, SWRO

Participant in training Y

CH (LTC-P) Larry Barry, KORO Chaplain

Participant in training Y

Ch. (MAJ) Robert Warden KORO RSRO

Participant in training Y

CH (MAJ) Karen Diefendorf KORO CPM

Participant in training Y

CH (COL) Don Taylor, PARO Chaplain

Participant in training Y

CH (MAJ). Mark Roeder RSRO, PARO

Participant in training Y

CH (MAJ-P) Phil Wright CPM, PARO

Participant in training Y

Project Definition Worksheet

Project Name: IMA RSO Leaders Workshop

Objective What knowledge and/or skills will this course impart? IMA Religious Support Operations team members will begin to understand IMA's impact on the way we do business.

At the end of this course, participants will… be able to begin effectively partnering with the religious support teams on our installations to provide effective religious support to our soldiers and families.

What organizational objective is this project supporting? To orient the new IMA Religious Support Operations team members to the IMA environment

What organizational results are expected from this project? Begin the process of building a strong organizational team that can effectively partner with the religious support teams on our installations to provide effective religious support to our soldiers and families

Project Objective Statement: First, we will orient the new IMA Religious Support Operations team members to the IMA environment and begin to explore IMA's impact on the way we do business. Second, we will begin the process of building a strong organizational team that can effectively partner with the religious support teams on our installations to provide effective religious support to our soldiers and families.

Project Risks What organizational barriers must be considered while designing this course? Any forces (individual or institutional) resisting the changes introduced by the establishment and development of the US Army Installation Management Agency and its Religious Support Operations Team. These include, but are not limited to the pressures to return/remain in a MACOM paradigm for providing religious support on installations.

Is there a Training Needs Analysis on this project? x Yes No Does the Training Needs Analysis show a clear need for this course?

X Yes No

What are the consequences of not designing this course? The failure to conduct a training needs analysis of those attending the workshop will result in a workshop that does not meet the needs of those who attend. This will result in a continuation of the misconceptions, prejudices, and poor understanding of the mission of the United States Army Installation Management Agency and how Religious Support Operations will impact and be impacted by this changing environment. This in turn will result in ineffective, inefficient, and inequitable Religious Support Operations in Regional Offices and on United States Army installations.

Organizational Readiness Action Plan Standards: What on-the-job standard(s) must attendees meet? Attendees must have situational awareness of the transforming Army garrison environment under the IMA. They must have self-awareness and overcome their own preconceptions that doing things in the formerly approved ways are preferable because they may seem more comfortable convenient, and controlled. They must reckon with the fact that such methods will not be acceptable nor adaptable to an environment that now values services that are provided in the most ethical, effective, efficient and equitable ways possible.

Measurement: How can performance of learners be measured? Measure performance by the thoroughness and precision with which they perform essential functions of their organization to support their mission. Region Chaplains, Religious Support Resources Officers, and Chaplain Personnel Managers. This includes but is not limited to the extent to which and the way in which they coordinate, communicate and cooperate with one another as within their Regional Offices, the Army Installation Chaplains whom they serve, and the IMA Chaplains Office to whom they report.

Feedback: How will learners know that their performance is up to the

standard? They will know by the verbal and evaluations rendered in Fiscal Year 2004 concerning their work performance in quarterly performance counseling sessions leading up to their annual Officer or Noncommissioned Officer Efficiency reports.

Conditions: What opportunities will learners have to improve their performance? During and following each quarterly performance counseling session in Fiscal Year 2004, they will be advised as to how to maintain performance to standards and improve any sub-standard performance.

Incentive / Motivation: What will motivate learners to improve their performance? An understanding of how this workshop will help them helps their installations, help the Chaplaincy, and help their supervisor(s).

Capacity: What can ensure that learners have the base skills needed for this project to succeed? Selection for positions on the basis of previous education and experience that will support their success in their new positions.

Authority-Politics Action Matrix

Stakeholders

Interest in this project

Best action

Executives That it contributes to realization of their Vision by furthering the progress of their mission and strategic plan.

Keep fully updated via In Progress Review (IPR) briefings or otherwise as requested. Ensure that each is available to provide a keynote address on the first day of the Workshop. This will facilitate understanding upon the part of the workshop participants as to how important understanding the Senior Leader’s Vision and Mission are in relation to this workshop. Ensure that accommodations are appropriate to his/her position.

Managers That the project be effectively staffed, resourced, coordinated and executed for successful mission accomplishment

Send periodic IPR updates twice per month electronically. If no reply, follow up with a phone call within a week, and offer to meet personally on any detailed question of concern. Check before the meeting on the staffing, coordination, and resourcing of any related issue about which concern is expressed. Increase updates to weekly in the last 30 days before the event.

Peers That the planning of the workshop not draw off valuable resources from other

Contract the Conference planning and execution with MPRI.

divisions in IMA.

Resources Controllers

The successful delivery of all non-personal services agreed to by the conference contractors in the Workshop Contract Performance Work Statement, on time and within budget, while preventing any and all fraud, waste or abuse of resources.

Contact contractors through the HR Training Conference Representative

Priority Compared to Other Projects Worksheet

Place the names of the projects at the top of the columns in the grid. Then under each project, write a number rating each of the criteria. 0: Low 1: Medium 2: High

Projects A. IMA O&O Revision

B. 56A/M POS recovery

C. CTOF Ops Ramp-up

D. 56 POS DMO/PCS

E. IMA RSO Workshop

Due Date 1 Oct 03

1 Oct 03

15 Aug 03

1 Sep 03

15-19 Sep 03

Time required 0 1 1 0 2 Difficulty factor 1 0 1 0 1 Importance to organization

2 1 2 2 2

Quality level 2 1 2 2 2 Resources required 0 1 1 1 2 Deadline rigidity 0 1 2 1 2 Total 7 5 9 6 11

Place the projects in the grid below in descending order according to their totals. You now have the priority for the new project in relation to existing ones.

Rank Project 1 E. IMA RSO Workshop 2 C. CTOF Ops Ramp-up 3 A. IMA O&O Revision D. 56A/M POS DMO/PCS 5 B. 56A/M POS recovery

Priorities Within The Project Worksheet

Project Name:

Step 1: Determine Priority One Based on what you know about the project so far, which one of the following statements best suits this project? (Check only one.)

Schedule: We must make every attempt to meet the project deadline. Quality: The quality of the deliverable is the most important aspect of the

project. Resources: There is a limit on personnel and material resources.

Step 2: Carry forward Priority One to the Project Priority Table Write the priority you just checked in position number one in the Project Priority Table below. Step 3: Carry the remaining priorities Write the two remaining priorities in the right-hand boxes below. 2. Schedule: We must make every attempt to meet the project

deadline 3. Resources: There is a limit on personnel and material

resources Step 4: Determine Priority Two Place a “2” in front of the category that you believe has a higher priority over the other one based upon the statements in Step 1. Then place a “3” next to the remaining priority. Step 5: Carry the remaining priorities to the Project Priority Table

Project Priority Table

1 Quality: The quality of the deliverable is the most important aspect of the project.

2 Schedule: We must make every attempt to meet the project deadline

3 Resources: There is a limit on personnel and material resources

Project Summary Worksheet

Project Name: IMA RSO Leaders Workshop, 15-19 September 2003

Objective “....To conduct a workshop for the IMA Religious Support Operations team, to include the 7 Region staffs, 15-19 September 2003. Attendees will include the Staff Chaplains, Religious Support Resources Officers, and Chaplain Personnel Managers from each Region, plus my staff - all-in-all, around 26 chaplains and chaplain assistants. The objective for the workshop is two-fold. First, we will orient the new IMA Religious Support Operations team to the IMA environment and begin to explore IMA's impact on the way we do business. Second, we will begin the process of building a strong organizational team that can effectively partner with the religious support teams on our installations to provide effective religious support to our soldiers and families.

Project Priority 1 Quality: The quality of the deliverable is the most important aspect of

the project. 2 Schedule: We must make every attempt to meet the project deadline 3 Resources: There is a limit on personnel and material resources

Key Locations Type Location Hard Copy Reference #:

1300 Crystal Drive, Unit 501s,Arlington, VA 22202

Electronic Primary 1300 Crystal Drive, Unit 501s,Arlington, VA 22202 Electronic Back Up 1 NC3, Taylor Building 11W19, 2511 Jefferson Davis

Highway, Arlington, VA 22202. Desktop Computer of Chaplain Wisdom

Electronic Back Up 2 NC3, Taylor Building 11W19, 2511 Jefferson Davis Highway, Arlington, VA 22202. Desktop Computer of Anne Evon

Project Team Position Name Phone E-Mail 703-

602-

IMA CH Michael T. Bradfield 3470 Michael.Bradfield@hqda.army.mil

IMA RSRO Christopher H. Wisdom

3466 Christopher.Wisdom@hqda.army.mil

IMA CH AA Anne Evon 3190 Anne.Evon@hqda.army.mil IMA HR Conf

Donna Bernard 7476 Donna.Bernard@hqda.army.mil

After-Action Report

Army Chaplain Leader Development Voluntary Training Evaluation

Mentor: Chaplain (LTC) Chris Wisdom

Materials Used:

Type of Training Event:

Group Member (Your name, rank, position) Location/ Date

Name: Asilomar Conf. Ctr.

Rank/Position/Unit: 15-19 Sep 03

A. Presentation/Organization <Needs Improvement

Excellent>

Materials used were appropriate to mentoring task

1 2 3 4 5 6

Materials readable and understandable 1 2 3 4 5 6

Appropriate amount of material required per meeting

1 2 3 4 5 6

Coherence of mentoring methods used in book

1 2 3 4 5 6

Training objectives plainly stated in workshop

1 2 3 4 5 6

Training process based on clearly defined steps

1 2 3 4 5 6

Key concepts in manual supported mentoring process

1 2 3 4 5 6

Clear directions given on how to use materials

1 2 3 4 5 6

Important content stressed appropriately in group

1 2 3 4 5 6

Mentor managed group time effectively 1 2 3 4 5 6

B. Learning Structure <Needs Improvement

Excellent

>

General overview of lesson material each week

1 2 3 4 5 6

Logical sequence of mentoring plan 1 2 3 4 5 6

Benefits to you as a group member explained

1 2 3 4 5 6

Member’s individual needs/strengths identified

1 2 3 4 5 6

Content relevance to your current ministry 1 2 3 4 5 6

Opportunity for “safe” participation by all members

1 2 3 4 5 6

Emphasis on participation over instruction 1 2 3 4 5 6

Mentor monitored members’ progress in learning

1 2 3 4 5 6

Mentor gave constructive feedback to members

1 2 3 4 5 6

C. Involvement Needs

Improvement Excellent

Targeted to me (us) as member(s) 1 2 3 4 5 6

Participation shared by all members of the group

1 2 3 4 5 6

Relationships of trust established and developed

1 2 3 4 5 6

Use of small group as an effective mentoring method

1 2 3 4 5 6

As a member, I was receptive (Self-evaluation)

1 2 3 4 5 6

D. Student Realized Results Needs Improvement

Excellent

Training Objectives met 1 2 3 4 5 6

Value of this distinctive mentoring approach to you

1 2 3 4 5 6

APPENDIX 4

THE ARMY VISION: SOLDIERS ON POINT FOR THE NATION PERSUASIVE IN PEACE,

INVINCIBLE IN WAR

Defined by GEN Eric K. Shinseki, former Chief of Staff, Army.

The Army is a strategic instrument of national policy that has served our country well in peace and war for over two centuries. Soldiers enable America to fulfill its world leadership responsibilities of safeguarding our national interests, preventing global calamity, and making the world a safer place. They do this by finding peaceful solutions to the frictions between nation states, addressing the problems of human suffering, and when required, fighting and winning our Nation's wars - our nonnegotiable contract with the American people.

The Army - - is People:

The magnificence of our moments as an Army will continue to be delivered by our people. They are the engine behind our capabilities, and the soldier remains the centerpiece of our formation. We will continue to attract, train, motivate, and retain the most competent and dedicated people in the Nation to fuel our ability to be persuasive in peace and invincible in war. We will assure the Nation's security by equipping, training, and caring for our people and their families and enabling their full potential as individuals. The Army will be a professionally rewarding and personally enriching environment within which people take pride in being part of the Nation's most highly esteemed institution. Our physical, moral, and mental competence will give us the strength, the confidence, and the will to fight and win anywhere, anytime. We will be trained and ready to do anything the American People ask us to do, and we will do it better, faster, and more affordably. In the process, we will provide the inspired leadership which celebrates our soldiers and nurtures their families, trains for decisive victories, and demonstrates responsible stewardship for the national treasure entrusted to us - our men and women in uniform, and the resources to make them successful.

The Army - - strategic dominance across the entire spectrum of operations:

The world remains a dangerous place full of authoritarian regimes and criminal interests whose combined influence extend the envelope of human suffering by creating haves and have nots. They foster an environment for extremism and the drive to acquire asymmetric capabilities and weapons of mass destruction. They also fuel an irrepressible human demand for freedom and a greater sharing of the better life. The threats to peace and stability are numerous, complex, oftentimes linked, and sometimes aggravated by natural disaster.

The spectrum of likely operations describes a need for land forces in joint, combined, and multinational formations for a variety of missions extending from humanitarian assistance and disaster relief to peacekeeping and peacemaking to

major theater wars, including conflicts involving the potential use of weapons of mass destruction. The Army will be responsive and dominant at every point on that spectrum. We will provide to the Nation an array of deployable, agile, versatile, lethal, survivable, and sustainable formations, which are affordable and capable of reversing the conditions of human suffering rapidly and resolving conflicts decisively. The Army's deployment is the surest sign of America's commitment to accomplishing any mission that occurs on land.

Responsive: Responsiveness has the quality of time, distance, and sustained momentum. Our threat of the use of force, if it deters miscalculation by adversaries, provides a quality of responsiveness all its own. We will provide strategic responsiveness through forward-deployed forces, forward positioned capabilities, engagement, and, when called, through force projection from the CONUS or any other location where needed capabilities reside. Wherever soldiers serve, we are part of the Nation's solution to its tremendous world leadership responsibilities.

Deployable: We will develop the capability to put combat force anywhere in the world in 96 hours after liftoff -- in brigade combat teams for both stability and support operations and for warfighting. We will build that capability into a momentum that generates a warfighting division on the ground in 120 hours and five divisions in 30 days.

Agile: We will attain the mental and physical agility operationally to move forces from stability and support operations to warfighting and back again just as we have demonstrated the tactical warfighting agility to task organize on the move and transition from the defense to the offense and back again. We will develop leaders at all levels and in all components who can prosecute war decisively and who can negotiate and leverage effectively in those missions requiring engagement skills.

Versatile: We will design into our organizational structures, forces which will, with minimal adjustment and in minimum time, generate formations which can dominate at any point on the spectrum of operations. We will also equip and train those organizations for effectiveness in any of the missions that The Army has been asked to perform. These commitments will keep our components capable, affordable, and indispensable to the Nation.

Lethal: The elements of lethal combat power remain fires, maneuver, leadership, and protection. When we deploy, every element in the warfighting formation will be capable of generating combat power and contributing decisively to the fight. We will retain today's light force deployability while providing it the lethality and mobility for decisive outcomes that our heavy forces currently enjoy. We will retain heavy force lethality through overmatch while giving it deployability and employability in areas currently accessible only by light forces. We intend to get to trouble spots faster than our adversaries can complicate the crisis, encourage de-escalation through our formidable presence, and if deterrence fails, prosecute war with an intensity that wins at least cost to us and our allies and sends clear messages to all who threaten America. As technology allows, we will begin to

erase the distinctions between heavy and light forces. We will review our requirement for specialty units and ensure they continue to evolve to meet the needs of the Nation.

Survivable: We will derive the technology that provides maximum protection to our forces at the individual soldier level whether that soldier is dismounted or mounted. Ground and air platforms will leverage the best combination of low observable, ballistic protection, long range acquisition and targeting, early attack, and higher first round hit and kill technologies at smaller calibers that are available. We are prepared to venture into harm's way to dominate the expanded battlespace, and we will do what is necessary to protect the force.

Sustainable: We will aggressively reduce our logistics footprint and replenishment demand. This will require us to control the numbers of vehicles we deploy, leverage reach back capabilities, invest in a systems approach to the weapons and equipment we design, and revolutionize the manner in which we transport and sustain our people and materiel. We are prepared to move to an all wheel formation as soon as technology permits.

Our commitment to meeting these challenges compels comprehensive transformation of The Army. To this end, we will begin immediately to transition the entire Army into a force that is strategically responsive and dominant at every point on the spectrum of operations. We will jumpstart the process by investing in today's off-the-shelf technology to stimulate the development of doctrine, organizational design, and leader training even as we begin a search for new technologies for the objective force. Doing so will extend our technological overmatch.

The Army - - while aspiring to be the most esteemed institution in the Nation, we will remain the most respected Army in the world and the most feared ground force to those who would threaten the interests of the United States:

We are about leadership; it is our stock in trade, and it is what makes us different. We take soldiers who enter the force and grow them into leaders for the next generation of soldiers. We will continue to develop those leaders through study in the institutional schoolhouse, through field experiences gained in operational assignments, and through personal study and professional readings. Our soldiers provide back to America a corps of leaders who have an unmatched work ethic, who have a strong sense of values, who treat others with dignity and respect, who are accustomed to hard work, who are courageous, who thrive on responsibility, who know how to build and motivate teams, and who are positive role models for all around them. We provide this opportunity to American youth so that we can keep our Nation strong and competitive and enable it to fulfill its leadership role in the community of nations. We invest today in the Nation's leadership for tomorrow.

In providing this strategic edge to the Nation, we are, have been, and will remain a values-based institution where loyalty, duty, respect, selfless service, honor,

integrity, and personal courage are the cornerstone of all that we do today and all of our future successes. Our soldiers, who exemplify these values every day, are the best in the world; they voluntarily forego comfort and wealth, face hardship and sacrifice, confront danger and sometimes death in defense of the Nation. We owe them our unwavering support, our professional excellence, and our resolute pursuit of this Vision to ensure that they remain the world's finest land force for the next crisis, the next war, and an uncertain future.

APPENDIX 5

White activates Installation Management Agency

BY COURTNEY BROOKS OCTOBER 2, 2002

WASHINGTON (Army News Service, Oct. 2, 2002) - Secretary of the Army Thomas E. White officially activated the Installation Management Agency in a Pentagon ceremony Oct. 1. IMA is the first component of the Army's initiative to transform itself into a more effective and efficient entity, said Maj. Gen. Anders B. Aadland, recently named director of IMA. He said the IMA will execute the concepts outlined by White when he pledged last year the Army would implement better business practices. The agency will standardize installation support services around the world and centralize money flow between installations under a central headquarters in Arlington, Va. White said that transformation of installation management represents the Army's earnest commitment to people, readiness and transformation. "It is not only essential to providing the requisite standards of support to our soldiers and families," White said, "but essential to our ability to project power globally from our installations, and never has that capability been more important that it is today." The agency will standardize the level of service and quality of life for soldiers and families on installations worldwide and delegate city-management tasks to garrison commanders, instead of mission commanders, Aadland said. It will allow mission commanders to focus on missions and combat, instead of running administrative details on the base. IMA will also improve fund allocation, Aadland said. It will streamline the fund flow directly from IMA to garrison commanders so they can better plan programs. "Efficiency comes out of being a new way of doing business," Aadland said. "It is corporate efficiency that transcends the Army's current bureaucracy." Aadland said now is a good time to be a soldier and stressed the importance of installation change at the activation ceremony. "We believe it is no exaggeration to say that if our soldiers are the life's blood of our great Army, then our installations are the heart," Aadland said. Transformation will not take place overnight, Aadland said. IMA is currently at initial operating capability, he said. By fiscal year 2004, IMA headquarters should be funding garrisons directly and garrisons will be moved to the IMA organizational document. The

complete redesign is slotted to take place by fiscal year 2005. Aadland serves as principal advisor to the assistant chief of staff for Installation Management, and spokesman for the Army on all Army installation management issues. Philip Sakowitz will serve as deputy director of IMA. Seven directors have been named to the seven regional offices. The following directors will head up their respective regions: Diane Devens: Northeast Region Office at Ft. Monroe, Hampton, Va.; J. Randall Robinson: Northwest Region Office at Rock Island Arsenal, Rock Island, Ill.; Joseph H. Plunkett: Southeast Region Office at Fort McPherson, Atlanta, Ga.; Hugh M. Exton, Jr.: Southwest Region Office at Fort Sam Houston, San Antonio, Texas; Col. John A. MacDonald: Korea Region Office in Youngsan, South Korea; Russell B. Hall: Europe Region Office in Heidelberg, Germany; and Stanley Sokoloski: Pacific Region Office at Fort Shafter, Honolulu, Hawaii. The IMA also activated its Web site Oct. 1, located at www.ima.army.mil.

The Army Training and Leader Development Panel Officer Study

Report to The Army PURPOSE OS-1. This is the Army Training and Leader Development Panel’s (ATLDP) Officer Study Report to The Army of its findings, conclusions, and recommendations. This report applies primarily to commissioned officers. Subsequent Panel efforts will address noncommissioned officers, and warrant officers.

BACKGROUND OS-2. The Army is addressing Doctrine, Organization, and Materiel in its Transformation Campaign Plan. It is finalizing FM 1, The Army, and FM 3–0 (100–5), Operations. It is fielding the Initial Brigade Combat Team (IBCT) while developing the Organizational and Operational Concepts (O&O) for the Interim Division (IDIV) and the Objective Force. Work progresses in fielding the Future Combat System. With Doctrine, Organization, and Materiel initiatives well underway, the Chief of Staff, Army, (CSA) chartered the Panel to look specifically at training and leader development, part of Line of Operation 5 of the Army’s Transformation Campaign Plan.

OS-3. The Army Vision of being more strategically responsive and dominant at every point on the operational spectrum has three component parts: Readiness, Transformation, and People. The Panel’s initial mission analysis and planning focused on Transformation and contributing to the Army’s Transformation Campaign Plan. However, as the Panel began contacting soldiers in the field it became apparent that its mission was principally about people. Soldiers and their families are the Army’s center of gravity, and as such, they became the focus of the Panel’s effort. The Panel assessed Army training and leader development doctrine and practices to determine their applicability and suitability for the Interim Force. The Panel also worked to determine the characteristics and skills required of Information Age Army leaders who must conduct strategically responsive operations in tomorrow’s full spectrum battlespace.

OS-4. The Panel’s work provides compelling evidence that a main effort in Army Transformation should be to link training and leader development to prepare Army leaders for full spectrum operations. Linking these two imperatives commits the Army to training soldiers and growing them into leaders. This report, then, is about the Army’s people, their beliefs, and the systems that sustain their commitment to the institution. It is also about the practices that dilute their efforts and detract from their remarkable, selfless, and honorable service to the Nation.

WHAT THE FIELD TOLD US OS-5. The soldiers interviewed in the field transmitted their thoughts in clear text and with passion. They communicated the same passion and dedication for selfless service to the Nation and the Army as any generation before them. Pride in the Army, service to the Nation, camaraderie, and Army values continue to strongly influence the decisions of officers and their spouses to make the Army a career. However, they see Army practices as being out of balance with Army beliefs. Below is a summation of what they said:

• While fully recognizing the requirements associated with a career in the Army, officers consistently made comments that indicate the Army Culture is out of balance and outside their Band of Tolerance. They cited the following examples: �� There is an undisciplined operational pace that affects every facet of Army life. Officers characterize it as too many short-term, back-to-back deployments and exercises, trying to do too much with available resources, too many non-mission and late taskings, too many directed training events, and senior leader “can do” attitudes that put too much on the plate. This impacts predictability in their professional and personal lives and the lives of their families. �� The Army expects more commitment from officers and their families than it currently provides.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

�� The Army is not meeting the expectations of officer cohorts. Junior officers are not receiving adequate leader development experiences. Many captains and majors do not perceive a reasonable assurance of a future because of the Army’s CGSOC selection policy. Many retirement eligible lieutenant colonels and colonels do not feel valued for their experience and expertise. �� Top-down training directives and strategies combined with brief leader development experiences for junior officers leads to a perception that micromanagement is pervasive. They do not believe they are being afforded sufficient opportunity to learn from the results of their own decisions and actions. �� There is diminishing, direct contact between seniors and subordinates. This is evidenced by unit leaders who are often not the primary trainers, leaders who are often not present during training, leaders who are focused up rather than down, and leaders who are unwilling to turn down excessive and late taskings. This diminishing contact does not promote cohesion and inhibits trust. �� Most officers have not fully embraced the current officer efficiency report. They do not like the term center of mass, forced distribution, and senior rater profile management strategies.

• In the area of leader development, the field raised the following issues: �� Personnel management requirements drive operational assignments at the expense of quality developmental experiences. �� Officers are concerned that the officer education system (OES) does not provide them the skills for success in full spectrum operations.

• In the area of training, officers said: �� The CTCs are a great training and leader development experience, one the Army must sustain. �� Army training doctrine is fundamentally sound, but must be adapted to reflect the operational environment and the tools required to train in that environment. �� Units cannot execute home station training in accordance with Army training doctrine because of the undisciplined application of that doctrine, resource shortages, and limited training aids, devices, simulators, and simulations (TADSS).

PANEL DISCUSSIONS OS-6. The Panel’s discussions were critical in framing the results of Study Group efforts and synthesizing their findings, conclusions, and recommendations from the tactical to the operational and strategic levels. The Panel supports Study Group major findings in the areas of Army Culture, the OES, Army training, the Systems Approach to Training (SAT), and the link between training and leader development. The Panel investigated two other key areas— • First, the Panel looked at how the Army develops its current leader competencies for its leaders and units to

operate in the operational environment envisioned for the Objective Force. The Panel defined competency as an underlying characteristic related to effective or superior performance. Competencies provide a common language to discuss leader and unit performance, and leader selection, development, and advancement. This common language enables the Army to assess leadership and units, and feedback the results into its training and leader development programs. Competencies also provide a roadmap, enabling leaders and units to know what they have to accomplish.

• The Panel found that the Army’s current leadership doctrine uses two methods to develop leader competencies—values-based and research-based. The Army’s values-based leader competencies are irrefutable, even if the environment changes. They are at the heart and soul of the soldier’s profession. They are the foundation on which all other leader competencies are based. The research method examines the performance of successful leaders, systematically analyzing their behavior and validating them as consistent with superior performers to derive the remaining skills, knowledge, and attributes. These research-based competencies can change over time as the environment changes. As the Army undergoes Transformation, it is using a third method (strategy-based) for developing leader competencies driven by

• The ATLDP Officer Study Report to The Army .

the Army’s strategic direction. The strategy-based method enables the Army to position itself and its leadership for the future, even when that future is uncertain.

• The Army depends on leaders and units that have the requisite leader competencies to execute full spectrum operations. They must thrive in a complex environment marked by the challenge of high-intensity combat and the ambiguities inherent in stability operations and support operations. They require competencies that are matched to those new operating conditions and that support the requirement for lifelong learning, which emphasizes the leadership skills and attributes to help the leader and unit— �� Become aware of the need for new competencies in rapidly changing environments. �� Know how to develop those new competencies. �� Transfer that learning and associated competencies to other leaders and units. �� Institutionalize learning in the Army’s culture and systems to increase self-awareness and adaptability.

• The Panel concluded that given the ambiguous nature of the Objective Force’s operational environment, Army leaders should focus on developing the “enduring competencies” of self-awareness and adaptability. In this context, self-awareness is the ability to understand how to assess abilities, know strengths and weaknesses in the operational environment, and learn how to correct those weaknesses. Adaptability is the ability to recognize changes to the environment; assess against that environment to determine what is new and what to learn to be effective; and the learning process that follows…all to standard and with feedback. Self-awareness and adaptability are symbiotic; one without the other is useless. Self-awareness without adaptability is a leader who cannot learn to accept change and modify behavior brought about by changes to his environment. Adaptability without self-awareness is irrationally changing for change sake, not understanding the relationship between abilities, duties, and the environment. Because these two competencies are so important, the Panel describes them as metacompetencies. They enable lifelong learning and their mastery leads to success in using many other skills required in full spectrum operations. The operational environment requires lifelong learning by Army officers and units that have ingrained the metacompetencies of self-awareness and adaptability as the most important skills and characteristics requisite for mission success in the Objective Force.

• The Panel concluded that the Army must use all three strategies to harness the potential of its leaders. The values-based method provides the foundation for leader competencies. The research-based method provides successful leader competencies of leaders past and present. The strategy-based method enables lifelong learning through the enduring competencies of self-awareness and adaptability for an uncertain and constantly changing environment.

• Second, the Panel concluded that to be an efficient learning organization, the Army must have standards and effective assessment, evaluation, and feedback systems for leaders, units, and itself. While the after-action review (AAR) process is a time-tested and proven system for units, there appears to be no approved feedback mechanism for individual leaders. Additionally, the Army lacks an institutional mechanism that provides an assessment, evaluation, and feedback on the status of its training and leader development programs.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

Panel Organizational Chart

Integration TeamCAL/CALL (+)

Leader Study DirectorCGSC Deputy Commandant

Training Study DirectorADCST-W

The ArmyTRAINING and LEADER DEVELOPMENT

PANEL

Support GroupEditorial Support

CSA

CG, CAC

UnitStudy Group

InstitutionalStudy Group

Self-DevelopmentStudy Group

Army ServiceStudy Group

CG, TRADOC

Red Team

PACOM CONUS TOE CONUS RC CONUS TDA USAREUR Alaska

FT Lewis

Korea

Japan

HawaiiALAZ

OK

MDTX CA

GA

LADC

NJ

VA

NY

KY

MO

PA

Germany

BosniaAL Kosovo

PANC

KS

DC

Extensive and Credible Sampling Data

METHODOLOGY OS-7. The CSA directed the Panel to focus initially on commissioned officers and to plan for similar, follow-on studies of noncommissioned officers and warrant officers.

OS-8. The Panel task organized four Study Groups, an Integration Team, and a Red Team from its members. Three Study Groups assessed the unit, institution, and self–development pillars of the Army’s current Leader Development Model. A fourth Study Group examined Army Culture as it relates to officer development, service ethic, and retention. Senior officers, noncommissioned officers, and civilian subject matter experts from industry and academia provided the Study Groups and the Study Director with expert advice and direction. The Panel’s analytic process was thorough, and concentrated on specified and implied tasks directed by the CSA and the Panel’s Executive Agent, the Commanding General, Training and Doctrine Command. The Study Groups used comprehensive surveys, focus group interviews, personal interviews, and independent research to compile data for analysis. They traveled around the world conducting surveys and interviews with more than 13,500 leaders and spouses around the Army.

OS-9. The Panel convened on 12 June 2000. The Panel conducted a mission analysis and literature review to prepare for conducting field interviews and surveys. Following the fieldwork, the Panel conducted an analysis of the information collected, determined conclusions, and made recommendations. The Panel provided the CG, TRADOC, and the CSA with in-process reviews at regular intervals. The Study Director conducted an initial outbrief to the CSA in Washington, D.C. on 10 October 2000, followed by briefings to Army General Officers throughout October, November, and December.

RESEARCH DEMOGRAPHICS OS-10. The Panel contacted approximately 13,500 soldiers in 61 locations worldwide from all cohorts, components, and major commands using surveys, focus group interviews, personal interviews, and independent research. These research demographics provided extensive and credible sampling data to determine findings, develop conclusions, and make recommendations.

OS-11. Nearly 13.5% (9,000+) of active component officers and 1,058 reserve component personnel were interviewed or surveyed. Contacts included personnel committed to the Army as a career, those undecided, and those considering leaving the Army, resulting in a full range of opinions on all issues. The charts below show the breakout of the comprehensive surveys and focus group interviews. They also show the distribution between genders, rank, type of unit (TOE and TDA), and the distribution among the combat, combat support, and combat service support officers. Commissioned

• The ATLDP Officer Study Report to The Army .

C o m p a r i s o n o f C o l l e c t i o n t o O f f i c e r P o p u l a t i o n

0

0 . 2

0 . 4

0 . 6

0 . 8

1

2 L T / 1 L T C P T M A J L T C C O L

C o m p S u r v e y F i e l d I n t e r A C - A r m y

D e m o g r a p h ic s o f S a m p l in g D a ta T o ta l

T o t a l A n a l y z e d C o n t a c t s

2 1 %

3 %

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N C O W O O ff i c e r s

T o t a l O f f i c e r C o n t a c t s

1 7 5 4

4 0 0 52 7 9 2

1 2 7 1 3 3 8 1 0 8

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C o m p a r i s o n o f C o l l e c t i o n to O ffi c e r P o p u l a t i o n

C o m p r e h e n s iv e S u r v e y F ie ld I n t e r v i e w s A C - A r m yL T C P T M A J L T C C OL

N C O W O O f f i c e rs

L T CP T M A J L T C C O L G O

2 7 9 2

1 2 7 1 3 3 8

4 0 0 5

1 7 5 41 0 8

1 0 2 6 8 /7 6 %

2 8 9 9 /2 1 %

3 4 4 / 3 %

10 . 80 . 60 . 40 . 2

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S u r v e y O f fi ce r B R A N C H E S

2 4 0 9

1 2 0 7

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O P S O P S S P T I O I N S T S P T

6 0 31 3 5 2 2 3

3 6 % o f A /C A r m y G O s

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G e n d e r C o m p a r i s o n o f O f f i c e r s

8 5 . 78 6 .9

0 %

2 0 %

4 0 %

6 0 %

8 0 %

1 0 0 %

C o m p r e h e n s iv e S u rv e y s F ie ld I n te r v ie w s

M a le F e m a le

8 6.3% m a le sa m o n g A rm y A Cc om m iss io nedoffic ers

C om p a riso n o f A C O ffic e r R a ce

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W hite B la ck A s ia n H is p a nic O th e r

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8 6.9% 85.7%

M ale Fem a le

G e nde r C om p ariso n o f O fficers

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W h ite B lac k A s ia n H is pan ic O therC o m p re he ns iv e S u rve y F ie ld In terv iew s A rm y

officers comprised 76% of the research sample, noncommissioned officers (NCOs) 21%, and warrant officers (WOs) 3%. Army General Officers (GOs) also participated in the study through interviews and surveys.

The sampling data demographics of gender, race, and rank reflect Army demographics.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

Army forces accomplish missions by combining andexecuting four types of military operations:

Offense; Defense; Stability; & SupportThe nature of mission dictates proportion & relationship ofthe types of military action in joint, multinational, andinteragency operations.

D e f e n s e

OffenseOffense

Stability SptSptSupportSupport

S t a bO f f

Def

Offense

StabilityStabilitySPT

SPT

DefenseO f f e n s e

DefenseDefense

Stability SptSpt

Full Spectrum Operations

STRATEGIC IMPLICATIONS OS-12. Since 1988, the Army’s operational doctrine has evolved from AirLand Battle, to War and Military Operations Other Than War, to contemporary full spectrum operations. The Army’s training doctrine—FM 7–0 (25–100), Training the Force, and FM 7–10 (25–101), Battle Focused Training—is separate and distinct from its leader development doctrine, FM 6–22 (22–100), Army Leadership. The Army cannot continue the practice of maintaining training and leader development as separate and distinct imperatives.

OS-13. The Army depends on self-aware and adaptive leaders who have the requisite technical and tactical competence and leader skills to execute full spectrum operations. Those leaders must thrive in a complex environment marked by the challenge of high-intensity combat and the ambiguities inherent in stability operations and support operations. From the Army’s perspective, no clear-cut line distinguishes “war” and “operations other than war.” Stability operations may explode into firefights without warning, requiring Army forces to interact with local populations and displaced persons while in the midst of decisive operations. The dominance of Army forces in high-intensity, open maneuver compels adversaries to attack asymmetrically, exploiting physical and mental vulnerabilities. At the same time, Army forces must retain the ability to close with and destroy the well–equipped and motivated enemy who refuses to yield vital terrain and facilities, with each operation being conducted under the close scrutiny of the media. Technology will not provide convenient solutions to these challenges.

OS-14. Today’s Operational Environment is not new. It has evolved since 1989 with the fall of the Iron Curtain and breakup of the Warsaw Pact. The Army has recognized for a decade the need to change to remain relevant to the strategic environment. Left to its own devices, the Army has been slow to adapt. Today, it continues to fall behind in adapting training and leader development programs. The Operational Environment has changed faster than the Army has adapted its training and leader development programs. Consequently, these programs must change quickly to become relevant. The Panel found significant evidence that current programs and resourcing are not working. They reflect neither what it takes to train and grow today’s leaders nor the pervasive impact of Army Culture on training and leader development. They also do not reflect the significance of being a learning organization and of learning from educational and operational experiences using uniform, published standards for soldiers, leaders, and units. Training standards for legacy forces are outdated. They do not exist for, or lag behind the fielding of, new organizations. Yet these standards are the basis for assessment and feedback to leaders, units, and the Army. The educational experience is not providing officers the skill sets they need to operate successfully. The Army is not executing its training doctrine. Units cannot train to standard in accordance with Army doctrine because of an undisciplined application of that doctrine, resource shortages, and limited TADSS.

• The ATLDP Officer Study Report to The Army .

Strategic Implications

The Army is at a strategic decision point for Training and Leader Development:

COA 1 – Maintain the status quo - Reinforce the past by investing in old systems, models, devices, and procedures.

COA 2 – Establish new systems, models and procedures from the best of existing training and leader development programs that combine to develop leaders for full spectrum operations.

DP

1988 2000

TRAINING

LD

TRAINING and LDDECISION

POINT

Trained & ReadyForce For The Nation

Self Aware AndAdaptable Leaders

Air-Land Battle

War & MOOTW FULL SPECTRUM OPERATIONS

2010

OS-15. The Army has no model reflecting how it thinks about training and leader development. It has no decision management process to assess the components of its training and leader development. The Army is at a strategic decision point for training and leader development. There are two possible courses of action—

• Maintain the status quo by investing in existing systems, models and procedures.

• Establish new systems, models, and procedures from the best of existing programs to develop leaders for full spectrum operations.

The latter course of action is the better way, but it will take leader resolve, focus, and resources to implement.

OS-16. To move ahead, the Army must be willing to challenge everything from FM 7–0 (25–100), Training the Force, and FM 7–10 (25–101), Battle Focused Training; to OERs; to OPMS XXI; to unit status reporting; to the way the Army designs forces, assigns operational missions, and allocates resources. This requires extensive work, but Army leaders are equal to the task.

OS-17. Many of the tools that served the Army well during the Cold War are no longer adequate. The Army must adapt OES curricula to prepare for a new operating environment characterized by regional threats, full spectrum operations, and Information Age technology. To prepare for the noncontiguous, nonlinear battlefields facing the Army during Transformation and beyond, all leaders must be warfighters first. They must be competent in conducting combined arms operations and bonded to the Army before, and as a higher priority than, to their branch. They must be cohesive as a year group and as an officer cohort, self–aware and adaptive, and committed to lifelong learning. A restructured OES can provide these opportunities. Renewed emphasis on home station training to standard, recapitalizing/modernizing CTCs, and investing in TADSS round out the Army’s new strategic opportunities. The Army must base both OES and training programs on the SAT, with well-defined and measurable standards.

STRATEGIC CONCLUSIONS AND RECOMMENDATIONS OS-18. The Panel compiled and analyzed data from more than 13,500 leaders, using comprehensive surveys, focus group interviews, personal interviews, and independent research. This work led to a number of strategic conclusions. An outline and summary of the strategic conclusions and recommendations follows.

Army Culture OES Training SAT Training and

Leader Development

Service Ethic Families Operational Pace Retention Micromanagement OER Officer Personnel Management Mentoring

Quality & Relevance Faculty Accreditation Joint Professional Military Education

Training Doctrine Home Station Training Training Aids, Devices, Simulations, and Simulators Combat Training Centers

Training and Educational Products Support Structure

Skills and Characteristics Proponency Lifelong Learning Officer Standards Self-Development Distance Learning Training and Leader Development Model Management Process

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

Our Army Culture Is Outside the Band of Tolerance

Mission

Service EthicDuty to

Country

Cam araderie

Trust

Beliefs

Practices

Unbalanced LifeOperational Pace

Micro-management

Inequitable Commitment from The Army

DiminishedWell- Being

Not Training to Standard

Personnel Managementvs Leader Development

Comm itmentto

Arm y

SelflessServiceValues

WarriorEthos

OER

ARMY CULTURE OS-19. Army Culture is out of balance. There is friction between Army beliefs and practices. Over time, that friction threatens readiness. Training is not done to standard, leader development in operational assignments is limited and does not meet officer expectations, and officers and their families elect to leave the service early. Army Culture is healthy when there is demonstrated trust that stated beliefs equate to actual practices. Such a balance is vital to the health of the profession of arms and to the Nation it serves. Officers understand that there always exists a level of imperfection caused by normal friction between beliefs and practices. This is the Band of Tolerance. However, officers expressed the strong and passionate feeling that Army Culture is outside this Band of Tolerance and should be addressed immediately. The Army must narrow the gap between beliefs and practices. It must gain and sustain itself within the Band of Tolerance.

OS-20. The first step in improving training and leader development is to recognize that the Army Culture has a direct impact on both of them. In re-establishing balance, leaders must clearly understand that Army Culture is an interwoven mixture of interdependent systems characterized by beliefs and practices. Changes in one system have second and third-order effects on other systems and, ultimately, on how balance is achieved and maintained.

ARMY CULTURE CONCLUSIONS OS-21. The Panel reached conclusions on the following aspects of Army Culture: the Army Service Ethic, operational pace, retention, micromanagement, the Officer Evaluation Report, personnel management versus leader development, and mentoring.

THE ARMY SERVICE ETHIC OS-22. The field demonstrated strong support for the underpinnings of an Army Service Ethic: pride in their profession, commitment to the Army and its values, belief in the essential purposes of the military, and patriotism. However, the Army’s Service Ethic and concepts of Officership are neither well-understood nor clearly defined. They are also not adequately reinforced throughout an officer’s career.

OPERATIONAL PACE OS-23. Excessive operational pace is a major source of the degradation in the quality of training and leader development. It reduces the quality of operational and educational experiences adversely affecting leader development. It is detrimental to readiness, leader development, and officer job satisfaction; leads to micromanagement; and is a major reason for attrition among all cohorts.

RETENTION OS-24. Retention is a significant issue across three officer cohorts (lieutenants, captains and majors, lieutenant colonels and colonels). This is a result of a perceived lack of commitment from the Army, limitations on spouse employment, a perceived imbalance between Army expectations and the family, the lack of work predictability, and only limited control over assignments. An excessive operational pace, unmet leader development

• The ATLDP Officer Study Report to The Army .

expectations, and Army family considerations are major influences on career decisions. Officers do not perceive a commensurate commitment from the Army to them and their families, despite their belief that the Army expects a high degree of commitment from them. Officers want predictability, stability, and more control over their assignments. Officer spouse comments were consistent with those of their husband/wife. Spouses expressed the same commitment to an Army Service Ethic as their husband/wife.

Retention Issues

Not meeting junior officers’ expectations to lead soldiers.

Do not perceive reasonable assurance of a successful career.

Do not feel valued for their experience and expertise. Need stability for their families.

MICROMANAGEMENT OS-25. Micromanagement has become part of the Army Culture. There is a growing perception that lack of trust stems from the leader’s desire to be invulnerable to criticism and blocks the opportunity for subordinates to learn through leadership experience. This climate is in part a direct result of the rank imbalance at company grade level. Many officers have not been properly developed at their current level or position before they are moved to a higher position for which they have been neither educated nor trained. Inexperienced officers, a high operational pace, and associated high standards of achievement encourage senior officers to be more directive in their leadership and less tolerant of mistakes. These practices impact directly on retention and leader development.

THE OFFICER EVALUATION REPORT OS-26. The OER is a source of mistrust and anxiety. The OER has two fundamental purposes: provide for leader development, and support personnel management. The OER is not yet meeting officer expectations as a leader development tool. The leader development aspects of the OER are seldom used, and senior raters seldom counsel subordinates.

OS-27. Selection boards clearly indicate that the OER is giving them what they need to sort through a very high quality officer population and select those with the greatest potential to lead soldiers. They are confident that the trend for selection will continue with even better results as the OER matures. However, despite recent high promotion rates (98% to captain and 92% to major) and three years experience with the current OER, there is considerable anxiety in the force over the evaluation system. Field feedback indicates that officers are concerned about the impact of a center of mass rating on career progression. Officers believe the forced distribution system causes senior raters to pool officers and rate by position. They see the term “center of mass” as negative and believe that a center of mass OER in a branch-qualifying position is career ending. Many junior officers simply do not trust the system or what their leaders are telling them about the OER.

PERSONNEL MANAGEMENT VERSUS LEADER DEVELOPMENT OS-28. Assignment requirements, instead of individual leader development needs, drive officer personnel management. DA Pam 600–3, Commissioned Officer Development and Career Management, focuses on career gates rather than the quality of developmental experiences. Assignment officers make assignments based on quotas to fill spaces rather than leader development. The Army assignments system is driven by requirements to fill spaces rather than quality leader development. Officers and field commanders have little say in the current process.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

MENTORING OS-29. Officers believe mentoring is important for both personal and professional development, yet a majority of officers report not having mentors. The Army’s mentoring definition and doctrine need revising. Officers would like to see a greater emphasis on mentoring, but do not want formal, directed programs.

ARMY CULTURE RECOMMENDATIONS OS-30. Capitalize on the strong commitment of Army officers and their spouses for service to the Nation and the Army. Define and teach an Army Service Ethic and Officership throughout OES from Officer Basic Course (OBC) through the War College, with special emphasis in the OBC and Captains Career Course (CCC). Focus on officers’ personal and professional expectations from their experiences, and contribute to a common Army understanding of what it means to serve.

OS-31. Conduct a complete review of all Army systems to determine which ones demonstrate that the Army is not equally committed to its soldiers—either in actuality or perceptions—and develop an action plan to attack these issues.

OS-32. Reduce the operational pace, which helps address micromanagement and facilitates establishing the conditions for effective leader development. Incorporate the following requirements into the CSA’s DA Training Guidance and AR 350–1—

• Re–establish discipline in the training management process by locking-in training schedules in accordance with published Army doctrine. This assists in protecting quality time for soldiers and their families in unit assignments and protects weekends and planned holidays from routine garrison training activities for the active component force.

• Eliminate nonmission-related compliance training in AR 350–41, Training in Units, and other DA– and MACOM–level documents.

• Protect weekends from routine garrison training and staff activities in active component TOE and TDA units, and MACOM and Army staffs. Require the first General Officer in the chain of command to approve exceptions.

• Schedule four–day weekends in conjunction with national holidays to demonstrate through policy the Army’s commitment to quality family time.

• Establish DA and MACOM policies and procedures that vest validation of internal and external taskers to subordinate commands in one staff agency. Ensure taskers are valid within the unit’s capabilities and prescribed notification times to enforce adherence to the Army training management process.

OS-33. Address officer retention in the three cohorts—

• Protect junior officers’ initial experiences; ensure adequate time in jobs, with associated criteria-based, quality job experiences. Require Major General approval to assign lieutenants above brigade. • Provide training in the Institution through distance learning for lieutenants selected to fill captain staff positions.

• Provide all majors with quality resident intermediate level education based on OPMS XXI. • Eliminate CGSOC educational opportunity as a discriminator. • Eliminate CGSOC selection board starting with Academic Year 03–04.

• Place value on service.

• Provide stability and educational incentives to retirement–eligible officers.

Resource Commitment to Spouses and Families

• The ATLDP Officer Study Report to The Army .

OS-34. Continue to work Well Being Task Force and Army Family Action Plan issues to restore the officers’ trust that the Army is committed to them and their families. Proactively and frequently communicate to the field the Army’s efforts to improve these quality of life areas.

OS-35. Conduct a review of the OER this year to examine its leader development aspects, the terms “above center of mass” and “center of mass,” and the counseling and forced distribution requirements. Involve the field in the review. Find effective (multiple, iterative, active) ways of communicating with the Army about selection rates of officers with center of mass ratings for CGSOC, major, lieutenant colonel, battalion and brigade command, and colonel. Reinforce the leader development aspects of the OER to increase communications between junior and senior officers.

OS-36. Revise DA PAM 600–3, Commissioned Officer Development and Career Management, to focus on growing leaders and providing quality educational and operational experiences rather than time-driven, check-the-block career mapping. Revise the assignment process to give the chain of command more influence on when to reassign junior officers. Permit the chain of command to retain junior officers in critical developmental jobs until they gain quality leader experiences or prove they are not able to meet the standard. Align captain requirements with authorizations. Review captain positions for conversion to lieutenant. Review the use of senior NCOs and Warrant Officers as Limited Duty Officers to fill captain staff positions or nominative assignments. Validate requirements based on DA FY 01 authorized end strength and priorities. Provide lieutenants serving in captain staff positions the standards for those positions, tools to assess their knowledge and a reachback capability to the institution where they can receive the educational experience needed by distance or distributed learning. Establish qualitative standards for branch qualification at lieutenant, captain, and major based on operational experiences, not just on the number of months assigned.

OS-37. Develop doctrine for mentoring in FM 6–22 (22–100), Army Leadership. Teach it throughout OES, so junior officers understand what mentoring is and how they should be mentored, and field grade officers understand how they should be mentoring junior officers. Place emphasis in Pre–Command Courses so future battalion and brigade commanders understand Army doctrine, their role in mentoring, and the expectations of officers they will mentor.

OFFICER EDUCATION SYSTEM OS-38. Over the past ten years the Army’s institutional training and education system has attempted to remain relevant to the Operational Environment. But the basic structure and methods within the OES have not appreciably changed. OES also suffers from a lack of resources to provide quality educational experiences. OES must adapt to meet the emerging requirements of full spectrum operations and the transforming Army. It must develop standards and expectations for each course, assess performance against the standards, and provide feedback.

OFFICER EDUCATION SYSTEM CONCLUSIONS OS-39. The quality and relevance of OES instruction from OBC through CGSOC does not meet the expectations of many officers. The OES sufficiently teaches branch technical and tactical skills, but combat support and combat service support officers are not adequately taught the basic combat skills necessary to lead and protect their units in full spectrum operations. OES does not satisfactorily train officers in combined arms skills or support the bonding, cohesion, and rapid teaming required in full spectrum operations. With the increasing emphasis the Army places on battle command in war, it must add stability operations, and support operations to OES. The increasing importance of self–aware and adaptive leaders in full spectrum operations requires OES to educate officers on these qualities. The Army misses shared training opportunities in education because the Officer, Noncommissioned Officer, and Warrant Officer Education Systems are stovepiped and not interrelated. The Army’s most experienced instructors teach the most experienced students (e.g., Senior Service College) while less experienced instructors teach the least experienced students (e.g., OBC). OES lacks the

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

courses required to teach officers the skills they require in many of the OPMS XXI functional areas, and does not adequately teach digital operations.

OS-40. OES Linkage. The Army must link OES from OBC through Senior Service College (SSC), and inculcate Army Culture, Service Ethic, Commitment, Officership, and Warrior Ethos.

OS-41. Shared Training. The Army misses out on shared training. The Army’s traditional teaching methodology does not adequately prepare lieutenants to work with platoon sergeants and captains when they initially arrive at their first unit. Significant leadership experiences in NCOES, OBC, and CCC are usually conducted in peer groups. Officers and NCOs come to TRADOC schools expecting to learn how to lead and win in combat. Instead, they often sit in classes where their time is crammed with knowledge-level, classroom instruction in weapons and tactics. Knowledge-level (low level of learning) instruction is required, but this instruction alone cannot grow self–aware and adaptive leaders. The Army must develop battle–focused, execution–based education and training to complement the small group instruction methodology for learning.

OS-42. CGSOC Selection Policy. Current CGSOC selection policy makes education a discriminator, particularly for the 50% of officers who do not receive resident education to prepare them for their duties and responsibilities. OPMS XXI and full spectrum operations demand that all officers receive the benefit of an Intermediate Level Educational (ILE) opportunity to develop their talent for their next ten years of service.

OS-43. OES Accreditation. There is no comprehensive Army OES accreditation process to measure— • Faculty–Verification of selecting, assigning, and certifying. • Curricula–Assessment to ensure attaining of curricula purpose and end states, updating curricula, and

OES/NCOES/WOES synchronization. • Facilities–Assessment of physical plant, infrastructure, training areas, and improved simulations to simulate

the Operational Environment in conjunction with resident live, virtual, and constructive training in accordance with established standards.

• Students–Assess diagnostic and post–instructional exams, remedial training, and 360-degree assessments. OS-44. Joint Professional Military Education (JPME). Army officers graduating from JPME II and serving in joint billets agree the education effectively prepared them for joint and multinational assignments. They believe attendance at JPME II is important for their job success, but throughput at the Armed Forces Staff College limits the numbers that can attend. Officers who had to wait one or more years, or who did not attend JPME II while assigned in a joint billet felt strongly that JPME II would have significantly improved their initial performance. JCS J7 Military Education Division indicates there is a JPME II training backlog of 2,500 officers for 9,066 joint positions because the Armed Forces Staff College only conducts three courses per year with 300 students each session.

OFFICER EDUCATION SYSTEM RECOMMENDATIONS OS-45. Develop an OES model for full spectrum operations that links OES from OBC through SSC and teaches the Army Service Ethic, particularly in the OBC and CCC. This OES model transforms OBC, CCC, and CGSOC/Intermediate Level Education (ILE). The revised OES produces bonding, rapid team building, cohesion, and trust in cohorts, functional area expertise for OPMS XXI leaders, and leaders who are adept at digital operations. Specific course objectives are—

• OBC–Develop and implement a new two-phased OBC for lieutenants. �� First phase is an initial entry course that provides basic small unit combat training to all lieutenants at a central location. This course focuses on establishing a common Army standard for small unit fighting and leadership; teaching common platoon leader skills and Officership; providing opportunities for hands-on, performance-oriented field training; and providing opportunities for lieutenants to train with NCOs and captains as part of a combined arms team conducting full spectrum operations. �� During the second phase of the new OBC, proponent schools provide lieutenants with training on platoon-level, branch-specific technical and tactical skills.

• The ATLDP Officer Study Report to The Army .

�� The end state of the new OBC–Lieutenants who have a common bond with their combined arms peers, are technically and tactically proficient small unit leaders, and are ready to assume leadership positions in the transforming Army.

• CCC–Develop and implement a new CCC. �� The new CCC provides combined arms training to all captains. This course focuses on establishing a common Army standard for fighting, leading, and training combined arms units; teaching common company command skills, and Officership; teaching battalion- and brigade-level combined arms battle captain skills; providing opportunities for hands-on, performance-oriented field and simulation training; and providing opportunities for captains to train with lieutenants and NCOs as part of a combined arms team conducting full spectrum operations. The new CCC must also provide captains with training on company-level, branch-specific technical and tactical skills. �� The end state of the new CCC–Captains ready to be successful company commanders and battle captains who can plan, prepare, execute, and assess combined arms operations and training at the company, battalion, and brigade level.

• ILE–Provide all majors with a quality resident ILE based on OPMS XXI, giving them a common core of Army operational instruction and career field, branch, or functional area training tailored to prepare them for their future service in the Army. �� This is required by the demands of full spectrum operations and OPMS XXI. ILE for all majors meets that requirement by developing the talent in the officer corps and tailoring their education for their 10th through 20th years of service. It also ends education opportunities as a discriminator for branch qualification, promotion, and command selection. With ILE, all majors receive the same common core instruction that “re-greens” them on Army warfighting doctrine. Following the common core, educational opportunities are tailored to the officers’ career field and functional area. Functional area officers in the three nonoperations career fields receive additional functional area specific training, e.g., qualification course, Advanced Civil Schooling (ACS), and Training With Industry (TWI). Operations Career Field (OPCF) officers will attend the Advanced Operations and Warfighting Course (AOWC) that will give them a graduate-level education in tactical warfighting and prepare them for combat command. �� The end state of ILE–Majors with a common warfighting knowledge of division, corps, and joint operations and who possess a better understanding of their career field’s contribution to warfighting. Field grade officers who have the technical, tactical, and leadership skills required to be successful in their career field, branch, and/or functional area.

• Coordinate scheduling of courses in Army Training Resources and Requirements System (ATRRS) to facilitate shared training events between OES, NCOES, and WOES. The goal is to periodically combine lieutenants, warrant officers, and sergeants from ANCOC and BNCOC to train adaptive leadership skills in a realistic unit environment and build self-confidence during the educational experience. This challenges the students by providing them with the kind of leadership experience needed to lead forces after graduation and provides them the educational experience more effective by group interaction.

• Embed digital C2 training in new OES courses. Implement an Institutional Digital Education Plan. • Change the faculty selection and assignment strategy to ensure the best qualified, most experienced

instructors (former battalion commanders) are used throughout OES and focused on providing the least experienced students a quality educational experience.

• Establish a comprehensive Army OES military accreditation process to maintain academic standards over time in four areas; faculty, curricula, facilities, and students.

• Develop a web–based feedback system from Army OES schools to units to maintain relevancy with the field.

• Increase the opportunity for officers to become JPME II certified prior to serving in a joint or combined billet by seeking legislative authority to conduct JPME II at the CGSOC and Army War College.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

TRAINING OS-46. Nonmission taskings, an excessive operational pace, and shortage of training resources make it harder and harder to execute home station training in accordance with Army training doctrine. Beyond the day-to-day consequences of missed training opportunities, there is a long-term impact on leader development when junior officers become battalion and brigade commanders. Many do not know or understand what right looks like and may not fully understand the principles of planning, preparing, executing, and assessing training and then retraining to standard. The principles and processes of current training doctrine are sound, but the Army must adapt them to the Operational Environment for TOE and TDA units. The same modernization effort driving the Army’s Transformation must also drive the development of TADSS. Many units conduct home station training with modernized weapons and command and control systems using TADSS that are outdated and do not adequately model Army system behaviors and characteristics. Many units have weapons and command and control systems with no associated TADSS. A bright spot in training is the operational and leader development experience the CTCs provide to soldiers, their leaders, and units. The Panel found that the Army must sustain the CTCs, but to do so requires their recapitalization and modernization.

TRAINING CONCLUSIONS

TRAINING DOCTRINE OS-47. Training doctrine requires adapting to accommodate multiple, asymmetric and unpredictable threats, the Operational Environment, full spectrum operations, warfighting, stability operations and support operations, joint and combined operations, and battle staff training. It should include the fundamentally sound principles from current doctrine and the “best practices” in use today, to meet the requirements of the future.

HOME STATION TRAINING OS-48. Home station training is often not conducted to standard because of an undisciplined application of Army training doctrine exacerbated by an excessive operational pace, resource shortages, and nonmission training requirements.

TRAINING AIDS, DEVICES, SIMULATORS AND SIMULATIONS OS-49. TADSS are outdated or nonexistent. Many TADSS do not adequately model the behavior or characteristics of Army systems. The Army often fields new systems without TADSS. There is no live-virtual-constructive training strategy as part of an Army Training Strategy that sets priorities and allocates resources in the Program Objective Memorandum. Leaders lack a clear understanding of the role simulations and simulators could play in their training programs.

COMBAT TRAINING CENTERS OS-50. Officers widely accept the CTCs for their training and leader development experience. The CTCs require recapitalization and modernization to remain relevant.

TRAINING RECOMMENDATIONS

TRAINING DOCTRINE OS-51. Rewrite FM 7–0 (25–100), Training the Force, and FM 7–10 (25–101), Battle Focused Training, to adapt to full spectrum operations. Consider training management tools developed to meet training requirements in today’s environment. Link both to operational (FM 3–0, (100–5) Operations) and leader development (FM 6–22 (22–100), Army Leadership) doctrine.

• The ATLDP Officer Study Report to The Army .

HOME STATION TRAINING OS-52. Incorporate the following requirements into the CSA’s Training Guidance and Army Regulation 350-1, Army Training— • Give more training time to company commanders and platoon leaders by providing more discretionary

training opportunities. Return to a bottom–up versus top–down approach to training management. • Develop and establish a set of Army standards that serves as the baseline requirement for stability

operations and support operations. • Train on warfighting METL tasks unless ordered to change to stability operations or support operations

tasks by the Corps Commander. • Direct units to conduct stability operations or support operations training not more than 90 days prior to

deployment for active component and 390 days for reserve component forces, and adjust warfighting readiness reporting requirements during this period.

• Require redeployment and reintegration from stability operations or support operations take 270 days for active and reserve component forces and adjust unit readiness reporting during this recovery period.

• Place responsibility for pre–and post–deployment training with MACOM commanders, using their own resources to help reduce the Army’s operational pace.

• Direct FORSCOM to conduct stability operations and support operations training using home-station resources, and USAREUR to continue with the CMTC model.

OS-53. Resource base operations to minimize borrowed military manpower.

TRAINING AIDS, DEVICES, SIMULATORS AND SIMULATIONS OS-54. Fund and field training support packages to support warfighting integration as part of each new system fielding. Upgrade TADSS when the operational system is upgraded. Direct Program Managers to enforce fielding of all new systems with their corresponding TADSS.

OS-55. Direct MACOM commanders to develop prioritized requirements for live-virtual-constructive training in their theaters. Synchronize this input into an Army Training Strategy and resource the strategy in the Program Objective Memorandum.

OS-56. Recapitalize legacy system and non-system TADSS to keep pace with force modernization. Do not field systems without associated TADSS. (TADSS must complement system upgrades.)

OS-57. Field the Combined Arms Tactical Trainer family of virtual systems.

OS-58. Field simulation and simulators to enable effective aviation home station and institutional training. These include the Aviation Combat Tactical Trainer, a Tactical Engagement Simulation System (TESS) for the OH–58D, AH–64 Combat Mission Simulator, and UH-60 Flight Simulator.

OS-59. Fund CBS to maintain relevance to the training audience until WARSIM reaches full operational capability. Continue development of WARSIM to meet IOC and FOC schedules. Continue development and fielding of ONESAF to increase simulation training realism and reduce training operational tempo.

OS-60. Continue the investment strategy for MILES 2000 to replace aging MILES I systems.

COMBAT TRAINING CENTERS OS-61. Recapitalize, modernize, staff, and resource the CTCs to provide full spectrum, multiechelon, combined arms operational and leader development experience in all types of environments, across the full spectrum of conflict.

OS-62. Synchronize fielding of ABCS to the CTCs in the Army Digitization Master Plan to enable effective training of digital units by CTC Operations Groups.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

OS-63. Conduct a review of Operations Group missions; tables of distribution and allowances; organization; equipment; doctrine; and tactics, techniques, and procedures at each CTC to validate requirements to continue training the legacy forces while also training the Initial Brigade Combat Team and Interim Division brigades and battalions.

OS-64. Conduct a review of CTC baseline troop lists for each CTC. Determine what the Army can and should OC, starting with division, then corps, and echelons above corps. Resource CTC OC authorizations to fully support revised baseline troop lists.

OS-65. Provide BCTP Operations Groups A and B with additional OCs to cover each of the seven BOS within a brigade HQ during a division WFX to increase assessment and feedback.

SYSTEMS APPROACH TO TRAINING OS-66. The SAT process is fundamentally sound, but not executed well. TRADOC is not providing the Army with up-to-date training and educational products due to a severe lack of training development resources. These products are the foundation for standards-based training and leader development. The result is a seriously eroded foundation for building solid, standards-based training and leader development programs in the Army.

SYSTEMS APPROACH TO TRAINING CONCLUSIONS OS-67. TRADOC is not updating or developing training and education products fast enough to support legacy and transformation forces.

OS-68. Training expertise has gradually moved over time from the proponent schools and centers to the CTCs.

OS-69. Soldier Training Publications (STP), Mission Training Plans (MTP), and Training Support Products (TSP) that provide the foundation for standards-based training and leader development are not being updated rapidly enough to support Army needs. Many are obsolete or do not exist. The force is evolving faster than the institutional training base can provide up-to-date training and educational products.

• Army of Excellence products—mostly obsolete. • Limited Conversion Division—do not exist. • Force XXI products—limited. • Initial Brigade Combat Team products—in initial development. OS-70. Other than the TRADOC Common Core, the Army lacks comprehensive officer performance standards (by branch, functional area, and rank) for commissioned officers. The lack of officer standards impacts leader development. Standards are the basis for assessments, feedback, and corrective action. The Army is a standards-based organization, and yet it has little in the way of objective criteria with which to assess officer performance.

SYSTEMS APPROACH TO TRAINING RECOMMENDATIONS OS-71. Reinforce the importance of standards-based training in accordance with FM 7–0 (25–100), Training the Force, and FM 5–10 (25–101), Battle Focused Training. Enforce the SAT process in accordance with TRADOC Regulation 350-70, SysTems Approach to Training: ManagEment, Processes, and Products.

OS-72. Redesign the SAT development and support structure to leverage the subject mattep expertise in the CTCs for training and doctrine development. Reallocate some tpaining developeRs and doctrine writers and place them OPCON to CTC Operations Group. These traiNing developers and doctrine writers will develop, write, publish, and update training and doctrine while the OpErations Groups provide the subject matter experts to review their work. Prioritize efforts and pesources. First to IBCT, then to FXXI and LCD, then to AOE legacy forces. Prioritize this effort to publish battalion training products required to support the CSA’s directive to conduct an external ARTEP foR every divisional battalion in FY 02.

• The ATLDP Officer Study Report to The Army .

CTC Publication Responsibility BCTP AOE, FXXI Corps and Division, and IDIV. NTC AOE (Heavy), FXXI Brigade, and Battalion. JRTC AOE (Light), IBCT. CMTC Limited Conversion Division, Brigade, Battalion.

OS-73. Leverage experience of Title XI officers and NCOs in developing STP, MTP, and TSP in conjunction with Forces Command (FORSCOM) and United States Army Pacific (USARPAC).

OS-74. Invest in and exploit network technology to develop a more streamlined and effective SAT process where training and doctriNe publications are web-based and updated as the lessons learned from the CTCs are validated. Expand the capabilities of the GEN Dennis J. Reimer Training and Doctrine Digital Library as a web-based SAT resource (http://www.adtdl.army.mil/atdls.htm).

TRAINING AND LEADER DEVELOPMENT OS-75. Army training and leader development programs do not develop seLf–aware and adaptive leaders. The lack of a single proponent for training and leader development divides attention and resources between these two key programs and results in their competing for resources. THe Army’s current leader development model is outdated. The Army has no balanced, integrated and progressive training and leader development model that shows how it thinks about training and leader development. It has no process to periodically assess and provide feedback on the components of training and leader development that leads to decisions for establishing priorities and allocating resources to sustain or improve them. The Army, as a learning organization, needs leaders that value lifelong learning through a balance of educational and operational experiences rounded out by self–development.

TRAINING AND LEADER DEVELOPMENT CONCLUSIONS

Proponency OS-76. Currently, the proponency for training and leader development is vested in separate staff elements at DA level. The Deputy Chief of Staff, Operations is responsible for matters relating to training and the Deputy Chief of Staff, Personnel is responsible for matters relating to leader development. The lack of a single proponent for training and leader development results in unsynchronized policy and resourcing of these two key imperatives. There is no funding line for leader development in the POM and leader development currently tends to compete poorly for funding against other training priorities. If training and leader development are to be fully linked, the responsibility for both should rest with a single proponent on the DA Staff.

Lifelong Learning OS-77. Learning organizations support self–awareness and adaptability. Lifelong learning requires standards, tools for assessment, feedback and self–development. Part of Army Culture should be the commitment by its leaders to lifelong learning. This is done by balancing educational and operational experiences and by emphasizing self–development to fill the gaps in knowledge that educational and operational experiences do not provide. To be a learning organization, the Army must develop, fund, and maintain an Armywide Warrior Development Center using information technology. This will allow soldiers, leaders, and units to find standards, training and educational publications, assessment and feedback tools, and access to distance and distributed learning programs for self–development and lifelong learning.

OS-78. Self–development enables officers to gain knowledge not learned from educational and operational experiences. Most officers understand the importance and role of self–development in lifelong learning.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

However, Army training and leadership doctrine does not adequately address it, the Army leaders do not emphasize its value, and the Army does not provide the tools and support to enable its leaders to make self–development an effective component of lifelong learning. Self–development requires feedback on performance from AARs, mentors, counseling, 360–degree feedback, etc. Many perceive self–development merely as a way to cut costs associated with schooling rather than accepting the potential of self–development as a means toward lifelong learning. Self–development should be the foundation of a professional’s lifelong learning process by effectively linking operational and educational experiences with the tools to fill knowledge gaps.

OS-79. Distance learning is the technological means to provide self–development tools to the officer corps. It can also be used to distribute educational experiences from the school to the field. The Army has not yet convinced the officer corps of the benefits of distance learning. Officers believe distance learning increases their workload and decreases what little personal time they have. They are concerned that it prevents them from coming together as a cohort, takes away the opportunity to interact with their peers in resident courses, replaces small group instruction, and takes away the respite from the operational pace Army schools provide. Distance learning is acceptable in the field for self-directed self–development.

Training And Leader Development Model OS-80. The Panel identified the components of a training and leader development model in this report. They are Army Culture, standards, feedback, experience, education, self–development and training. The model portrays these components and a guiding set of principles with which to train soldiers and grow leaders through training and leader development programs that are inextricably linked. When the model is followed, the product is a self–aware and adaptive leader. The current leader development model does not include training and lacks an assessment and feedback mechanism.

Management Process OS-81. The Army has no established mechanism to continually assess and obtain feedback on its training and leader development programs. Instead, it reacts to change by periodically engaging in Armywide reviews of training, education, and leader development. A management process is necessary to assess and obtain feedback on the components of training and leader development programs in the Army. This process should regularly update the CSA on training and leader development issues to obtain decisions and set priorities for allocating resources in the POM.

TRAINING AND LEADER DEVELOPMENT RECOMMENDATIONS

Proponency OS-82. Establish a single Army proponent for training and leader development to improve the linkage between training and leader development, policy, and resourcing.

Lifelong Learning OS-83. Provide the doctrine, tools, and support to foster lifelong learning in the Army through balanced educational and operational experiences supported by self–development.

• Develop, fund, and maintain an Armywide Warrior Development Center using information technology where soldiers, units, and leaders can go to find standards, training and education publications, assessment and feedback tools, and access distance and distributed learning programs for self–development and lifelong learning. Expand, as an example, the capabilities of the GEN Dennis J. Reimer Training and Doctrine Digital Library.

• Develop, publish in digital form, and maintain commissioned officer performance standards by branch, functional area, and rank. These standards will inform the officer corps about what they should know and provide the basis for personal assessment that leads to self–awareness and adaptability.

• The ATLDP Officer Study Report to The Army .

Army CultureWarrior Ethos, Values, Service Ethic, Learning Organization

Train

StandardsSoldiers, Leaders and Units

Educate

• Mission-Focused• Doctrinally-Based• Performance-Oriented• Train As You Fight• Leader As Primary Trainer• Know Yourself• Lifelong Learning• Mentorship

“Train Soldiers…Grow Leaders”

Army Training & Leader Development Model

Trained & ReadyForce For The Nation

Self Aware AndAdaptable Leaders

Self Develop

FeedbackLeaders, Units, Army

ExperienceOperational and Educational

• Prioritize efforts and resources to deliver the most important training and educational publications in the following order: IBCT, Force XXI, Limited Conversion Division (LCD), and Army of Excellence (AOE) units. Accept risk with AOE units.

• Communicate the benefits of distance learning as part of the lifelong learning process. Integrate distance learning in the active component deliberately, building on the distance learning successes of the reserve components. Emphasize the value of lifelong learning.

• Focus distance learning on self-directed, self–development. • Resource distance learning in the active component to provide reachback capability to lieutenants assigned

to fill captain staff positions. This provides lieutenants access to web-based, self–development modules to accelerate and enhance their ability to meet the requirements of these assignments.

• Publish a definition of and doctrine for self–development in FM 6–22 (22–100), Army Leadership, and incorporate in FM 7–0 (FM 25–100), Training the Force, FM 7–10 (FM 25–101), Battle Focused Training, AR 600-100 Army Leadership, AR 600–3 Commissioned Officer Development and Career Management, and DA PAM 350–58, Leader Development for America's Army. Teach self–development doctrine, an awareness and understanding of the tools to enable self–development, and the expectation for self–development in OES.

• Provide support to officers pursuing self–development and gradually introduce a 360–degree feedback strategy starting in OES and then expanding to the field.

Training And Leader Development Model OS-84. Adopt the Panel’s proposed Training and Leader Development model. It is a balanced, integrated, and progressive training and leader development model that assures full spectrum capability. The model shows the components of Army training and leader development programs, the process, and the products that link training and leader development into a single entity. An assessment and feedback process enables the Army to examine the components of its training and leader development processes and determine which must be adjusted, establish priorities, and allocate resources to its training and leader development programs to continue producing self–aware and adaptive leaders and trained and ready units. The model’s components are described below.

Army Culture OS-85. The Army can have adequate training and leader development programs but if its beliefs and practices are out of balance, leaders leave the Army, rendering training and leader development programs less effective. Officers are firmly and deeply committed to the concept of an Army Service Ethic. They are motivated by service to the country and recognize the essential nature of selfless service as a foundation of the profession. They embrace a Warrior Ethos, the Army Values, and lifelong learning. These cultural issues must remain in balance for the Army to get the greatest return on its investment in training and leader development programs.

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

Standards OS-86. The Panel found that outdated standards for legacy forces, a lack of standards for some units, such as the Limited Conversion Divisions, and a shortage of standards for others, such as FXXI Divisions and Corps inhibits standards-based training and leader development programs for education, unit training, and self–development.

Feedback OS-87. The Army’s training doctrine has feedback as part of the training management process. Assess training against measurable standards and feed this assessment back into the training program to sustain those tasks trained to standard and improve those where the standard was not met. For units, the AAR process provides this feedback mechanism. For leaders, there is no feedback mechanism and, as the Army demonstrates by its periodic Armywide reviews of training, education, and leader development, it has no mechanism to continually assess, evaluate, and obtain feedback on the status of the components that make up its training and leader development programs. The Army must address leader and Army feedback systems in its model.

Balancing Field And Institutional Experience OS-88. A balance between operational and educational experiences provides the best method to train soldiers and grow leaders. These experiences must be synchronized and mutually supporting. Self–development facilitated by distance learning, technology, standards and feedback fills the knowledge gaps between educational and operational experiences. It is the key to lifelong learning.

Self–development OS-89. Educational and operational experiences cannot provide officers all the knowledge they need to be self–aware and adaptive leaders. Self–development is essential to lifelong learning and provides the training and education operational and educational experiences cannot supply.

TRAINING AND LEADER DEVELOPMENT PRINCIPLES OS-90. The Army is doctrine based. Through strict adherence to this doctrine, diverse units worldwide can share a common understanding of its application. A key aspect of this doctrine is the principles on which it is founded. Selected enduring principles of FM 7–0 (25–100), Training the Force, and FM 226 (22–100), Army Leadership, must be interwoven to adapt training and leader development to meet the requirements of full spectrum operations.

• Mission Focused. Nonmission requirements impact not only a unit’s ability to accomplish training in accordance with the Army’s training doctrine but also junior leader development. Resource shortages — time, ranges, people, etc.—also affect the leader’s ability to effectively execute unit training. Everything the Army does must be mission focused; to do anything else distracts from mission accomplishment.

• Doctrinally Based. Operational, Training, and Leadership doctrine provides a common operating framework and language for soldiers, leaders, and units throughout the Army. They must be adapted to the operating environment and linked to each other.

• Performance Oriented. Soldiers learn through doing. Performance-oriented training has the highest knowledge retention rate among the adult learning techniques. Both training and leader development programs must be focused to provide the chances to grow through a balanced approach of operational and institutional hands-on experiences.

• Mission Focused • Doctrinally Based • Performance Oriented • Train as You Fight • Leader as Primary Trainer • Know Yourself • Lifelong Learning • Mentorship

• The ATLDP Officer Study Report to The Army .

OS-21

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4

• Train as You Fight. This principle has been validated by the Combat Training centers. Soldiers in operations such as Desert Shield attributed their success in actual combat operations to training for combat through the rigorous operational experience of the CTC.

• Leaders as Primary Trainers. Leaders are responsible for planning training, preparing, executing, assessing, and feeding back the results to their units, and soldiers. Their personal participation in each step is essential as they set the azimuth for their units accomplishments to the standards the Army has set. Leaders must be present for training.

• Know Yourself. Self–aware and adaptive leaders are the basis for success in full spectrum operations. The relationship between self–awareness and adaptability is symbiotic. The greater self–awareness gained by assessment against measurable standards, the more adaptive the leader. Through a commitment to lifelong learning enabled by self–development, leaders can narrow the knowledge gaps not provided through educational and operational experiences.

• Lifelong Learning. Part of the Army’s Culture should be the commitment by its leaders to lifelong learning. Learning organizations support self–awareness and adaptability. Lifelong learning requires standards, tools for assessment, feedback, and self–development.

• Mentorship. Mentoring enables senior leaders to train and educate officers. Mentoring is not a formal program, but part of the stock and trade of the soldier’s profession. It focuses on the art of leadership.

OS-91. Trained and ready forces led by self–aware adaptive leaders are the end state of the model. The model combines Army Culture, standards, feedback, and operational and educational experiences through operational assignments, schooling and self–development to achieve that end. The model constantly measures itself against embedded training and leader development principles.

ESTABLISH AN ARMY TRAINING AND LEADER DEVELOPMENT MANAGEMENT PROCESS OS-92. Establish an Army Training and Leader Development Management Process to— • Facilitate better assessment and feedback of training and leader development issues and initiatives through

the Army’s Transformation. • Brief the CSA regularly on training and leader development issues to obtain decisions, set priorities and

allocate resources in the Program Planning, Budget, and Execution System (PPBES).

• The Army Training and Leader Development Panel Officer Study Report to The Army . ) _______________________________________________________________________________________

IMPERATIVES OS-93. The Panel identified seven strategic imperatives that are key to success. Each imperative has multiple recommendations. Army leaders must endorse and take action on them if the Army is to make substantial improvement in training and leader development. The seven imperatives are listed below.

OS-94. Army Culture. Recognize the strong relationship between Army Culture and the quality of training and leader development programs. Army Culture must operate routinely within an acceptable Band of Tolerance for the Army to effectively train soldiers and grow leaders. Any change that widens the gap between beliefs and practices in the Army Culture impacts the Army’s ability to train soldiers and grow leaders.

OS-95. Officer Education System. Adapt the OES to meet the needs of the transforming Army and the realities of the Operational Environment. Largely untouched since the end of the Cold War and progressively under-resourced during downsizing, the OES is out of synch with Army needs. Adapting the OES requires a new approach that focuses each school on a central task and purpose, links schools horizontally and vertically in the educational process, synchronizes the educational and operational experiences of officers, and educates officers to established, common standards.

OS-96. Training. Revitalize the Army training system by updating training doctrine, improving home station training, and modernizing the CTCs. Training doctrine (FM 7–0 (25–100), Training the Force, and FM 7–10 (25–101), Battle Focused Training) must be adapted to account for the Operational Environment and realities and linked to operational (FM 3–0 (100-5), Operations) and leadership (FM 6–22 (22–100), Army Leadership) doctrine. In the mean time, commanders and units must adhere to existing training doctrine, principles, and practices to help reduce operational pace. The Army must provide commanders with the necessary resources. This includes increasing the availability and quality of TADSS to support training. Finally, the Army must recapitalize, modernize, staff, and resource the CTCs to provide full spectrum, multiechelon, combined arms operational and leader development experiences.

OS-97. Systems Approach to Training. Commit to returning to standards-based training. Standards-based training has been the strength of Army preparedness since the end of the Vietnam War. Standards are the basis for developing training, assessing performance and providing feedback. Yet, the Systems Approach to Training designed to document and publish those training standards has atrophied. Without common standards, soldier, leader and unit readiness—and battlefield success—are in doubt. These common standards must be documented, accessible, and digital.

OS-98. Training and Leader Development Model. Adopt a model that clearly shows how training and leader development are linked. The existing leader development model is inadequate. A new model must clearly communicate the Army leadership’s intent and must be understandable for junior leaders, staffs, and outside agencies. The Panel determined that the model must be based on Army Culture; mandate standards for soldiers, leaders, and units; provide feedback to soldiers, leaders, units, and the Army; and balance operational and educational experience through education, assignments, and self–development. The product of the model should be self–aware, adaptive leaders, and trained and ready units. The model is meant to be all encompassing with respect to focusing institutional education, guiding field training and advocating self–development in a lifelong learning paradigm. It should also help the Army develop a mature management process that continually addresses training and leader development issues in a decision making forum for the CSA.

OS-99. Training and Leader Development Management Process. Adopt and institute a management process to facilitate managing change. The Army must have a management plan or else risk losing sight of the reasons for change. Today, the Army has no management system for both training and leader development. This management process must be iterative, collaborative, and comprehensive. It must provide issues to the CSA on a recurring basis to measure progress, adjust priorities, and apply resources. Momentum is essential; initially this decision forum should meet quarterly with the CSA to build momentum, interest, and enthusiasm throughout the Army.

• The ATLDP Officer Study Report to The Army .

OS-100. Lifelong Learning. Part of Army Culture is the commitment by its leaders to lifelong learning through a balance of educational and operational experiences, complemented by self–development to fill knowledge gaps educational and operational experiences do not provide. To be a learning organization that supports this lifelong learning the Army must—

• Provide the training and educational standards and products that are the foundation for standards-based training and leader development.

• Provide the doctrine, tools, and support to foster life long learning through balanced educational and operational experiences supported by self–development.

• Develop, fund and maintain an Armywide Warrior Development Center using information technology where soldiers, leaders; and units can go to find standards, training and education publications, doctrinal manuals, assessment and feedback tools and can access distance and distributed learning programs for self–development and lifelong learning.

• Provide the doctrine, tools, and support to inculcate the concept and practice of lifelong learning, self-awareness and adaptability in the Army’s culture.

• Teach the importance of lifelong learning and the metacompetencies of self-awareness and adaptability throughout OES. Strengthen this approach in organizations and in self-development.

SUMMARY OS-101. This report is about the Army’s people…the centerpiece of our formations…their beliefs and the systems that sustain their commitment to the service. It is also about the practices that dilute their efforts and detract from their remarkable, selfless, and honorable service to the nation. The Panel was impressed and inspired by the commitment and dedication of the Army’s leadership…Sergeant to General…and the extraordinary effort of all involved in this effort. America has a great Army and the Army’s people…young and old…want to make it even greater!

Appendix 7: ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 01: Percentage of supported population covered with installation provided religious services.

This PM only applies to: AC AR

Rating

Standards

Green 100% down to 95%

Amber Less than 95% down to 90% Red Less than 90%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of supported population for which there is at least one acceptable and accessible weekly religious service from CMRP requirements. 0 180000

b = Total number of authorized military and civilian workforce and the Installation supported population (retirees, family members, and reservists) as documented in the ASIP. Toploaded UND UND

Data Source:

CMRP (Command Master Religious Plan) for "a" and ASIP for "b." ASIP (See Appendix G) will be top loaded by the HQDA/ISR Services Team. The calculated performance measure value SHOULD NOT exceed 100%. NOTE FOR THE ARNG: This Performance Measure is not performed by the ARNG and will be toploaded as Not Applicable (N/A). Alternate Functional Contact: CH (LTC) James J. Puchy, james.puchy@occh-un.army.mil, 703-601-1121 (DSN 329-1121)

Performance Measure Calculation Formula (automatically calculated by software):

([a]/[b])*100 = Percentage of supported population covered with installation provided religious services.

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 02: Percentage of supported population covered with installation provided pastoral care/counseling.

This PM only applies to: AC AR

Rating

Standards

Green 100% down to 95%

Amber Less than 95% down to 90% Red Less than 90%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of supported population for which there is acceptable and accessible pastoral care or counseling (ARNG -- ie..CISM, domestic violence, and work place violence) from CMRP requirements 0 180000

b = Total number of authorized military and civilian workforce and the Installation supported population (retirees, family members, and reservists) as documented in the ASIP. Toploaded UND UND

Data Source:

CMRP (Command Master Religious Plan) for "a" and ASIP for "b." ASIP (See Appendix G) will be top loaded by the HQDA/ISR Services Team. The calculated performance measure value SHOULD NOT exceed 100%. NOTE FOR THE ARNG: This performance measure is not performed by the ARNG and will be toploaded as Not Applicable (N/A). Alternate Functional Contact: CH (LTC) James J. Puchy, james.puchy@occh-un.army.mil, 703-601-1121 (DSN 329-1121)

Performance Measure Calculation Formula (automatically calculated by software):

([a]/[b])*100 = Percentage of supported population covered with installation provided pastoral care/counseling.

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 03: Percentage of supported population covered with installation provided religious education.

This PM only applies to: AC AR

Rating

Standards

Green 100% down to 95%

Amber Less than 95% down to 90% Red Less than 90%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of supported population for which there is acceptable and accessible religious education from CMRP requirements 0 180000 b = Total number of authorized military and civilian workforce and the Installation supported population (retirees, family members, and reservists) as documented in the ASIP. Toploaded UND UND

Data Source:

CMRP (Command Master Religious Plan) for "a" and ASIP for "b." ASIP (See Appendix G) will be top loaded by the HQDA/ISR Services Team. The calculated performance measure value SHOULD NOT exceed 100%. NOTE FOR THE ARNG: This performance measure is not performed by the ARNG and will be toploaded as Not Applicable (N/A). Alternate Functional Contact: CH (LTC) James J. Puchy, james.puchy@occh-un.army.mil, 703-601-1121 (DSN 329-1121)

Performance Measure Calculation Formula (automatically calculated by software):

([a]/[b])*100 = Percentage of supported population covered with installation provided religious education.

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 04: Percentage of fully resourced statutory and mission essential religious services in the Commander's Religious Program (CRP).

This PM only applies to: AC AR NG

Rating

Standards

Green 95% or more

Amber Less than 95% down to 90% Red Less than 90%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of fully resourced statutory and mission essential religious services in the Commander's Religious Program (CRP) UND UND

b = Total amount of resources required for statutory and mission essential religious services in the CRP UND UND Data Source:

Performance Measure Calculation Formula (automatically calculated by software):

[a]/[b]*100 = Percentage of fully resourced statutory and mission essential religious services in the Commander's Religious Program (CRP).

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 05: Percentage of Chapel Facilities usage over capacity.

This PM only applies to: AC AR NG

Rating

Standards

Green Less than 4%

Amber 10% down to 4% Red Greater than 10%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of over capacity religious services per year UND UND

b = Total number of religious services per year UND UND Data Source:

Performance Measure Calculation Formula (automatically calculated by software):

([a]/[b])*100 = Percentage of Chapel Facilities usage over capacity.

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

ISR Services/Army SBC 2004 (FY 2003) Implementing Instructions This is a DRAFT version of the Implementing Instructions. Coordination with HQDA Functional Proponents regarding the performance measures to be used in the 2004 Data Collection

is on-going and, in noted instances, has not occurred to date. This document is to be used only as the basis for comments/questions at the ISR AAR (21-25 July).

APPENDIX A – 2004 (FY 2003) ISR Services – Service Performance Standards DRAFT (07/11/03)

Major Service Area: Command And Staff Service Function: Chaplain

SERVICE: 82-83. Religious Support

Service Definition: Provide military religious support activities that meet the religious requirements of soldiers, families, and authorized civilians. Religious Support includes: religious services--rites, sacraments, and ordinances (ARNG -- i.e., weddings, funerals, memorial services, etc.); pastoral care/counseling (ARNG -- i.e., Critical Incident Stress Management (CISM), domestic violence, & work place violence); religious education; family life ministry (ARNG -- i.e., suicide awareness and prevention); and Clinical Pastoral Education.

PERFORMANCE MEASURE 82-83 - 06: Percentage of Chaplaincy personnel (chaplains, chaplian assistants, Directors of Religious Educatioin (DREs), and authorized DoD civilians) authorized versus required.

This PM only applies to: AC AR NG

Rating

Standards

Green 90% or more

Amber Less than 90% down to 80% Red Less than 80%

Performance Data Elements To Be Collected Data Element Answer

Minimum Possible

Maximum Possible

a = Number of authorized Chaplaincy personnel (56A, 56M, DRE, DoD Civilians) UND UND

b = Number of required Chaplaincy personnel UND UND Data Source:

Installation TDA. Performance Measure Calculation Formula (automatically calculated by software):

([a]/[b])*100 = Percentage of Chaplaincy personnel (chaplains, chaplian assistants, Directors of Religious Educatioin (DREs), and authorized DoD civilians) authorized versus required.

ISR HELPline Phone: (703) 377-0552 Email Address: helpline_isr@bah.com

HQDA Func. Proponent Name: Brenda Sherrer Email Address: sherrbj@occh-nt.army.mil Comm Phone: (703) 601-1172 DSN Phone: 329-1172

ARNG POC Name: Mr. Tim Schombert Email Address: Tim.Schombert@ngb.army.mil Comm Phone: (703) 607-9775 DSN Phone: 327-9775

APPENDIX 8: THE RUNGS OF THE CAPACITY LADDER

Source: Bill Thrall and Bruce McNicol, The Ascent of A Leader. San Francisco :Jossey-Bass Publishing Company, 1999, page 18

Discover what I can doDiscover what I can do

Develop my capacitiesDevelop my capacities

Acquire title or positionAcquire title or position

Attain Individual PotentialAttain Individual Potential

Discover what I can doDiscover what I can do

Develop my capacitiesDevelop my capacities

Acquire title or positionAcquire title or position

Attain Individual PotentialAttain Individual Potential

APPENDIX 9: THE INTEGRATION OF THE LADDERS

Source: Bill Thrall and Bruce McNicol, The Ascent of A Leader. San Francisco :Jossey-Bass Publishing Company, 1999, page 144

HumilityHumility

DiscoveryDiscovery

SubmissionSubmission

DevelopmentDevelopment

ObedienceObedience

SufferingSuffering

AcquisitionAcquisition

AttainmentAttainment

Exaltation Exaltation EN

VIR

ON

MEN

TS O

F G

RA

CE

REL

ATI

ON

SHIP

S O

F G

RA

CE

HumilityHumility

DiscoveryDiscovery

SubmissionSubmission

DevelopmentDevelopment

ObedienceObedience

SufferingSuffering

AcquisitionAcquisition

AttainmentAttainment

Exaltation Exaltation EN

VIR

ON

MEN

TS O

F G

RA

CE

REL

ATI

ON

SHIP

S O

F G

RA

CE

APPENDIX 10- THE HOLY HUB OF SERVANT LEADERSHIP AND VOWS Making Progress Through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

Vows as a Christian Church memberVows as a HusbandVows as a FatherVows as a MinisterOath as a Military Officer

* Vows and Oath connect character to conduct in mission area accomplishment like lug nuts connect the hub to the wheel

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

Vows as a Christian Church memberVows as a HusbandVows as a FatherVows as a MinisterOath as a Military Officer

* Vows and Oath connect character to conduct in mission area accomplishment like lug nuts connect the hub to the wheel

APPENDIX 11- THE HOLY HUB OF SERVANT LEADERSHIP - HUMILITY

Making Progress in Humility through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more ofyour God-designed

potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more ofyour God-designed

potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 12 HELPS FOR OUR HUMILITY- THE HOLY SPIRIT UNITES US TO CHRIST BY FAITH.

WESTMINSTER SHORTER CATECHISM

HEIDELBERG CATECHISM

Q. 30. How doth the Spirit apply to us the redemption purchased by Christ? A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us,[84] and thereby uniting us to Christ in our effectual calling.[85]

53. Q. What do you believe concerning the Holy Spirit?

A. First, He is, together with the Father and the Son, true and eternal God.1 Second, He is also given to me,2 to make me by true faith share in Christ and all His benefits,3 to comfort me,4 and to remain with me forever.5

[84] Romans 10:17. So then faith cometh by hearing, and hearing by the word of God. 1 Corinthians 2:12-16. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. Ephesians 2:8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Philippians 1:29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake [85] John 15:5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 1 Corinthians 1:9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Ephesians 3:17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love… I Corinthians 1:30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God--that is, our righteousness, holiness and redemption. (NIV)*

-*all others are King James Version

1 Matthew 28:19 Therefore go and make disciples of all nations, baptizing them in[1] the name of the Father and of the Son and of the Holy Spirit, Acts 5:3-4 Then Peter said, "Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn't it belong to you before it was sold? And after it was sold, wasn't the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God." 2 2 Corinthians 1:21-22 Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come. 3 Galatians 3:14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit. Philippians 1:29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake (KJV) * 4 John 15:26 When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. 5 Acts 9:31 Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord. John 14:16 And I will ask the Father, and he will give you another Counselor to be with you forever-- the Spirit of truth.

-* all others are New International Version

APPENDIX 13. HELPS FOR OUR HUMILITY AND HOPE-

God Gives Us True Repentance- We Can Change!

WESTMINSTER SHORTER CATECHISM HEIDELBERG CATECHISM

Q. 85. What doth God require of us, that we may escape his wrath and curse, due to us for sin? A. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life,[176] with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.[177]

[176] Mark 1:15.

[177] Acts 2:38.

Q. 86. What is faith in Jesus Christ? A. Faith in Jesus Christ is a saving grace,[178] whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel. [179]

[178] Ephesians 2:8-9

[179]John 20:30-31. Galatians 2:15-16. Philippians 3:3-11.

Q. 87. What is repentance unto life? A. Repentance unto life is a saving grace,[180] whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ,[181] doth, with grief and hatred of his sin, turn from it unto God,[182] with full purpose of, and endeavor after, new obedience.[183]

[180] Acts 11:18. 2 Timothy 2:25.

[181] Psalm 51:1-4. Joel 2:13. Acts 2:37.

[182] Jeremiah 31:18-19. Luke 1:16-17.

1 Thessalonians 1:9.

[183] 2 Chronicles 7:14. Psalm 119:57-64.

Question 61. Why sayest thou, that thou art righteous by faith only? Answer. Not that I am acceptable to God, on account of the [l] worthiness of my faith; but because only the satisfaction, righteousness, and holiness of Christ, is my righteousness before [m] God; and that I cannot receive [n] and apply the same to myself any other way than by faith only.

[l]: Psa. 16:2; Eph. 2:8,9 [m]: 1Cor. 1:30; 1Cor. 2:2 [n]: 1John 5:10

Question 64. But doth not this doctrine make men careless and profane?

Answer. By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of [d] thankfulness. [d]: Mat. 7:17,18; John 15:5

Question 65. Since then we are made partakers of Christ and all his benefits by faith only, whence doth this faith proceed?

Answer. From the Holy Ghost, who works [a] faith in our hearts by the preaching of the gospel, and [b] confirms it by the use of the sacraments. [a]: Eph. 2:8; Eph. 6:23; Phil. 1:29 [b]: Mat. 28:19; Rom. 4:11

Question 88. Of how many parts doth the true conversion of man consist?

Answer. Of two parts; of [a] the

Sources: http://www.opc.org/documents/standards.html www.reformed.org/documents/heidelberg.html

mortification of the old, and the quickening of the new man. [a]: Rom. 6:4,5,6; Eph. 4:22,23; Col. 3:5; 1Cor. 5:7

Question 89. What is the mortification of the old man?

Answer. It is a [b] sincere sorrow of heart, that we have provoked God by our sins; and more and more to hate and flee from them. [b]: Psa. 51:3-17; Luke 15:18; Rom. 8:13; Joel 1:12

Question 90. What is the quickening of the new man?

Answer. It is a sincere joy of heart in God, through Christ, [c] and with love and [d] delight to live according to the will of God in all good works. [c]: Rom. 5:1,2; Rom. 14:17; Isa. 57:15 [d]: Rom. 6:10,11; 1Pet. 4:2; Gal. 2:20

APPENDIX 14 THE HOLY HUB OF SERVANT LEADERSHIP - DISCOVERY

Making Progress in Discovery through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 15: GOD’S IMAGE AND YOUR DOMINION:

Doctrine Supporting The Discovery Of Your Capacities and The Development Of Your Character: Theme: “God created and redeemed you into His image to exercise dominion through Christ over all of His creation.” WESTMINSTER SHORTER CATECHISM Q. 1. What is the chief end of man? A. Man’s chief end is to glorify God,[1] and to enjoy him forever.[2] Q. 10.How did God create man? A. God created man male and female, after his own image,[26] in knowledge,[27] righteousness, and holiness,[28] with dominion over the creatures.[29] [1] Romans 11:36. For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. 1 Corinthians 6:20, 31. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.... Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Revelation 4:11. Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. [26] Genesis 1:27. So God created man in his own image, in the image of God created he him; male and female created he them. [27] Colossians 3:10. And have put on the new man, which is renewed in knowledge after the image of him that created him. [28] Ephesians 4:24. And that ye put on the new man, which after God is created in righteousness and true holiness [29] Genesis 1:28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Psalm 8. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

HEIDELBERG CATECHISM Question 6. Did God then create man so wicked and perverse? Answer. By no means; but God created man good, [a] and after his own image, in [b] true righteousness and holiness, that he might rightly know God his Creator, heartily love him and live with him in eternal happiness to glorify and praise him. [c] [a]: Gen. 1:31. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. [b]: Gen. 1:26,27. 26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.27 So God created man in his own image, in the image of God created he him; male and female created he them. Col. 3:10, And have put on the new man, which is renewed in knowledge after the image of him that created him. Eph. 4:24. that ye put on the new man, which after God is created in righteousness and true holiness. Col. 1:15 Who is the image of the invisible God, the firstborn of every creature: 2 Cor. 4:4: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. Heb. 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: Jam. 3:9 Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God: [c]: Eph. 1:6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 1Cor. 6:20. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. Sources: http://www.opc.org/documents/standards.html www.reformed.org/documents/heidelberg.html

APPENDIX 16 THE HOLY HUB OF SERVANT LEADERSHIP - SUBMISSION

Making Progress in Submission through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 17 SUPPORT FOR YOUR SUBMISSION: GOD’S RIGHTEOUSNESS

AND YOUR JUSTIFICATION Freely accept your vulnerability! God justified you only for the sake of Christ’s obedience and death, received solely by faith, imputing Christ’s perfect righteousness to your standing before God, both now and forever. WESTMINSTER SHORTER CATECHISM Q. 33. What is justification? A. Justification is an act of God’s free grace,[91] wherein he pardoneth all our sins,[92] and accepteth us as righteous in sight,[93] only for the righteousness of Christ imputed to us,[94] and received by faith alone.[95] [91] Romans 3:24. Being justified freely by his grace through the redemption that is in Christ Jesus. [92] Romans 4:6-8. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. 2 Corinthians 5:19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. [93] 2 Corinthians 5:21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. [94] Romans 4:11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: Romans 5:19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. [95] Galatians 2:16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Philippians 3:9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

HEIDELBERG CATECHISM Question 59. But what doth is profit thee now that thou believest all this? Answer. That I am righteous in Christ, before God, and an heir of eternal life. [a] Question 60. How are thou righteous before God? Answer. Only [b] by a true faith in Jesus Christ; so that though my conscience accuse me, that I have grossly transgressed all the commandments of God, and [c] kept none of them, and am still [d] inclined to all evil; notwithstanding, God, without any [e] merit of mine, but only of mere [f] grace, grants [g] and [h] imputes to me, the perfect [i] satisfaction, righteousness and holiness of Christ; even so, as if I never had had, nor committed any sin: yea, as if I had fully [j] accomplished all that obedience which Christ has accomplished for me; [k] inasmuch as I embrace such benefit with a believing heart. Question 61. Why sayest thou, that thou art righteous by faith only? Answer. Not that I am acceptable to God, on account of the [l] worthiness of my faith; but because only the satisfaction, righteousness, and holiness of Christ, is my righteousness before [m] God; and that I cannot receive [n] and apply the same to myself any other way than by faith only. [a]: Rom. 5:1; Rom. 1:17; John 3:36; [b]: Rom. 3:22ff; Gal. 2:16; Eph. 2:8,9; [c]: Rom. 3:9ff; [d]: Rom. 7:23 [e]: Rom. 3:24; [f]: Tit. 3:5; Eph 2:8,9; [g]: Rom. 4:4,5; 2Cor. 5:19; [h]: 1John 2:1; [i]: Rom. 3:24,25 [j]: 2Cor. 5:21; [k]: Rom. 3:28; John 3:18; [l]: Psa. 16:2; Eph. 2:8,9; [m]: 1Cor. 1:30; 1Cor. 2:2; [n]: 1John 5:10

APPENDIX 18 THE HOLY HUB OF SERVANT LEADERSHIP - DEVELOPMENT

Making Progress in Development through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 19: PROVIDENCE SUPPORTS DEVELOPMENT OF YOUR COMPETENCIES IN CHRIST

WESTMINSTER SHORTER CATECHISM Q. 11. What are God’s works of providence? A. God’s works of providence are, his most holy,[30] wise,[31] and powerful[32] preserving[33] and governing[34] all his creatures, and all their actions.[35] [30] Psalm 145:17. The LORD is righteous in all his ways, and holy in all his works [31] Psalm 104:24. O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. [32] Hebrews 1:3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high, Colossians 1:17. And He is before all things, and in Him all things hold together. [33] Nehemiah 9:6. Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee. [34] Ephesians 1:19-22. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church. [35] Psalm 36:6. Thy righteousness is like the great mountains; thy judgments are agreat deep: O LORD, thou preservest man and beast.Proverbs 16:33. The lot is cast into the lap; but the wholedisposing thereof is of the LORD. Matthew 10:30. But the very hairs of your head are all numbered. Acts 2:22-23. 23This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. 24But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. Sources: http://www.opc.org/documents/standards.

HEIDELBERG CATECHISM 26. Q. What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth? A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,1 and who still upholds and governs them by His eternal counsel and providence,2 is, for the sake of Christ His Son, my God and my Father.3 In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,4 and will also turn to my good whatever adversity He sends me in this life of sorrow.5 He is able to do so as almighty God,6 and willing also as a faithful Father.

1 Gen 1 and 2; Ex 20:11; Job 38 and 39; Ps 33:6; Is 44:24; Acts 4:24; 14:15. 2 Ps 104:27-30; Mt 6:30; 10:29; Eph. 1:11. 3 Jn 1:12, 13; Rom 8:15, 16; Gal 4:4-7; Eph 1:5. 4 Ps 55:22; Mt 6:25, 26; Lk 12:22-31. 5 Rom 8:28 6 Gen 18:14; Rom 8:31-39 7 Mt 6:32, 33; 7:9-11.

27. Q. What do you understand by the providence of God? A. God's providence is His almighty and ever present power,1 whereby, as with His hand, He still upholds heaven and earth and all creatures,2 and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,3 indeed, all things, come to us not by chance4 but by His fatherly hand.5

1 Jer 23:23, 24; Acts 17:24-28 2 Heb 1:3 3 Jer 5:24; Acts 14:15-17; Jn 9:3; Prov 22:2 4 Prov 16:33 5 Mt 10:29.

28. Q. What does it benefit us to know that God has created all things and still upholds them by His providence? A. We can be patient in adversity,1 thankful in prosperity,2 and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;3 for all creatures are so completely in His hand that without His will they cannot so much as move.4

1Job 1:21, 22; Ps 39:10; Jas 1:3 2 Deut 8:10; 1 Thess 5:18 3 Ps 55:22; Rom 5:3-5; 8:38, 39 4 Job 1:12; 2:6; Prov 21:1; Acts 17:24-28.

Sources: http://www.reformed.org/documents/heidelberg.html

APPENDIX 20 THE HOLY HUB OF SERVANT LEADERSHIP - OBEDIENCE

Making Progress in Obedience Through Union with Chris

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 21 SANCTIFICATION FOR OBEDIENCE TO THE TRUTH

Westminster Shorter Catechism Q. 35. What is sanctification? A. Sanctification is the work of God’s free grace,[97] whereby we are renewed in the whole man after the image of God,[98] and are enabled more and more to die unto sin, and live unto righteousness.[99] [97] Ezekiel 36:27. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Philippians 2:13. For it is God which worketh in you both to will and to do of his good pleasure. 2 Thessalonians 2:13. But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. [98] 2 Corinthians 5:17. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. Ephesians 4:23-24. And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. 1 Thessalonians 5:23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. [99] Ezekiel 36:25-27. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Romans 6:4, 6, 12-14. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.... Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.... Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace. Sources: http://www.opc.org/documents/standards.html

Heidelberg Catechism

53. Q. What do you believe concerning the Holy Spirit? A. First, He is, together with the Father and the Son, true and eternal God.1 Second, He is also given to me,2 to make me by true faith share in Christ and all His benefits,3 to comfort me,4 and to remain with me forever.5

1 Gen 1:1, 2; Mt 28:19; Acts 5:3, 4; 1 Cor 3:16 2 1 Cor 6:19; 2 Cor 1:21, 22; Gal 4:6; Eph 1:13 3 Gal 3:14; 1 Pet 1:2 4 Jn 15:26; Acts 9:31 5 Jn 14:16, 17; 1 Pet 4:14.

45. Q. How does Christ's resurrection benefit us? A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.1 Second, by His power we too are raised up to a new life.2 Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.3

1 Rom 4:25; 1 Cor 15:16-20; 1 Pet 1:3-5 2 Rom 6:5-11

32. Q. Why are you called a Christian? A. Because I am a member of Christ by faith1 and thus share in His anointing,2 so that I may as prophet confess His Name,3 as priest present myself a living sacrifice of thankfulness to Him,4 and as king fight with a free and good conscience against sin and the devil in this life,5 and hereafter reign with Him eternally over all creatures.6

1 1 Cor 12:12-27 2 Joel 2:28 (Acts 2:17); 1 Jn 2:27 3 Mt 10:32; Rom 10:9, 10; Heb 13:15 4 Rom 12:1; 1 Pet2:5, 9 5 Gal 5:16, 17; Eph 6:11; 1 Tim 1:18, 19 6 Mt 25:34; 2 Tim 2:12

APPENDIX 22- THE HOLY HUB OF SERVANT LEADERSHIP Making Progress in Acquisition Through Union with Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 23: ADOPTION AND ACQUISITION YOU ACQUIRE POSITIONS MATCHING WHO YOU ARE.

WESTMINSTER SHORTER CATECHISM Q. 34. What is adoption? A. Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.[96] [96] 1 John 3:1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Rom 8:14-17; 14 because those who are led by the Spirit of God are sons of God. 15For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship.[1] And by him we cry, "Abba,[2] Father." 16The Spirit himself testifies with our spirit that we are God's children. 17Now if we are children, then we are heirs--heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. Gal 4:6; 4 But when the time had fully come, God sent his Son, born of a woman, born under law, 5to redeem those under law, that we might receive the full rights of sons. 6Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, "Abba,[1] Father." 7So you are no longer a slave, but a son; and since you are a son, God has made you also an heir. Eph 1:5, 6. 5he[1] predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will-- 6to the praise of his glorious grace, which he has freely given us in the One he loves.

HEIDELBERG CATECHISM 33. Q. Why is He called God's only-begotten Son, since we also are children of God? A. Because Christ alone is the eternal, natural Son of God.1 We, however, are children of God by adoption, through grace, for Christ's sake.2 1 Jn 1:1-3, 14, 18; 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2He was with God in the beginning. 3Through him all things were made; without him nothing was made that has been made. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only,[1] who came from the Father, full of grace and truth. 18 No one has ever seen God, but God the One and Only,[2] ,[3] who is at the Father's side, has made him known. John 3:16; 16 For God so loved the world that he gave his one and only Son,[1] that whoever believes in him shall not perish but have eternal life. Rom 8:32; 32 He who did not spare his own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things? 1 Jn 4:9. 9 This is how God showed his love among us: He sent his one and only Son[2] into the world that we might live through him. 10This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for[3] our sins. 11Dear friends, since God so loved us, we also ought to love one another. 12No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us. Jn 1:12;10 He was in the world, and though the world was made through him, the world did not recognize him. 11He came to that which was his own, but his own did not receive him. 12Yet to all who received him, to those who believed in his name, he gave the right to become children of God—13 children born not of natural descent,[3] nor of human decision or a husband's will, but born of God.

APPENDIX 24 THE HOLY HUB OF SERVANT LEADERSHIP – SUFFERING

Making Progress in Suffering Through Union with Christ

God’s Gifts of Repentance

and FaithGod’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

God’s Gifts of Repentance

and FaithGod’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 25 PERSEVERANCE BY GOD’S PRESERVATION

WESTMINSTER SHORTER CATECHISM Q. 36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love,[100] peace of conscience,[101] joy in the Holy Ghost,[102] increase of grace,[103] and perseverance therein to the end.[104] [ 100] Romans 5:5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. [101] Romans 5:1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. [102] Romans 14:17. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. [103] 2 Peter 3:18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. [104] Philippians 1:6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 1 Peter 1:5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. I Thessalonians 5:16-24 16 Be joyful always; 17 pray continually; 18 give thanks in all circumstances, for this is God's will for you in Christ Jesus. 19 Do not put out the Spirit's fire; 20 do not treat prophecies with contempt. 21 Test everything. Hold on to the good. 22 Avoid every kind of evil. 23 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful and he will do it.

HEIDELBERG CATECHISM 51. Q. How does the glory of Christ, our Head, benefit us? A. First, by His Holy Spirit He pours out heavenly gifts upon us, His members.1 Second, by His power He defends and preserves us against all enemies.2

1 Acts 2:33; Eph 4:7-12. 2 Ps 2:9; 110:1, 2; Jn 10:27-30; Rev 19:11-16.

63. Q. But do our good works earn nothing, even though God promises to reward them in this life and the next?1 A. This reward is not earned; it is a gift of grace.2

1 Mt 5:12; Heb 11:6. 2 Lk 17:10; 2 Tim 4:7,8.

64. Q. Does this teaching not make people careless and wicked? A. No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.1

1 Mt 7:18; Lk 6:43-45; Jn 15:5. 65. Q. Since then faith alone makes us share in Christ and all His benefits, where does this faith come from? A. From the Holy Spirit,1 who works it in our hearts by the preaching of the gospel,2 and strengthens it by the use of the sacraments.3

1 Jn 3:5; 1 Cor 2:10-14; Eph 2:8; Phil 1:29. 2 Rom 10:17; 1 Pet 1:23-25. 3 Mt 28:19, 20; 1 Cor 10:16.

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

ProvidenceG

od’s

Act

of

Just

ifica

tion

God’s

Work of

SanctificationG

od’s

Work of

Perseverance

Humility-

You trust God and others with yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

Appendix 26- The Holy Hub of Servant Leadership

Making Progress in Attainment Through Union with Christ

God’sAct ofAdoption

Submission-You freely accept your

vulnerability.

Acquisition-

You acquire positions

that match who you are.

Suffering-

You are willing to pay love’s

price.

Obedience-

You align your life with God’s Truth about you.

Attainment-

You realize more of your God-designed

potential

Development-You develop

your true capacities in

relationships of trust

Discovery-

You discover what you can do

with God and others

Unionwith

Christ

APPENDIX 27 ATTAINMENT: YOU FULFILL YOUR PURPOSE IN LIFE

Westminster Shorter Catechism Q. 37. What benefits do believers receive from Christ at death? A. The souls of believers are at their death made perfect in holiness,[105] and do immediately pass into glory;[106] and their bodies, being still united in Christ,[107] do rest in their graves, till the resurrection.[108] 105] Hebrews 12:23. To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect [106] Luke 23:43. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. 2 Corinthians 5:6, 8. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord.... We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Philippians 1:23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better. [107] 1 Thessalonians 4:14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. [108] Daniel 12:2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. John 5:28-29. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. Acts 24:15. And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust Q. 38. What benefits do believers receive from Christ at the resurrection? A. At the resurrection, believers, being raised up in glory,[109] shall be openly acknowledged and acquitted in the day of judgment,[110] and made perfectly blessed in the full enjoying of God[111] to all eternity.[112] [109] 1 Corinthians 15:42-43. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power. [110] Matthew 25:33-34, 46. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world....And these shall go away into everlasting punishment: but the righteous into life eternal. [111] Romans 8:29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 1 John 3:2. Beloved, now are we the sons of God, and it doth not yet

appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. [112] Psalm 16:11. Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore. 1 Thessalonians 4:17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Heidelberg Catechism 52. What comfort is it to you that Christ will come to judge the living and the dead? A. In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.1 He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.2

1 Lk 21:28; Rom 8:22-25; Phil 3:20,21; Tit 2:13, 14 2 Mt 25:31-46; 1 Thess 4:16, 17; 2 Thess 1:6-10.

54. What do you believe concerning the holy catholic church? A. I believe that the Son of God,1 out of the whole human race,2 from the beginning of the world to its end,3 gathers, defends, and preserves for Himself, 4 by His Spirit and Word,5 in the unity of the true faith,6 a church chosen to everlasting life.7 And I believe that I am8 and forever shall remain a living member of it.9

1 Jn 10:11; Acts 20:28; Eph 4:11-13; Col 1:18. 2 Gen 26:4; Rev 5:9 3 Is 59:21; 1 Cor 11:26 4 Ps 129:1-5; Mt 16:18; Jn 10:28-30 5 Rom 1:16; 10:14-17; Eph 5:26 6 Acts 2:42-47; Eph 4:1-6 7 Rom. 8:29; Eph 1:3-14 8 1 Jn 3:14, 19-21 9 Ps 23:6; Jn 10:27, 28; 1 Cor 1:4-9; 1 Pet 1:3-5.

1. What is your only comfort in life and death? A. That I am not my own,1 but belong with body and soul, both in life and in death,2 to my faithful Saviour Jesus Christ.3 He has fully paid for all my sins with His precious blood,4 and has set me free from all the power of the devil.5 He also preserves me in such a way6 that without the will of my heavenly Father not a hair can fall from my head;7 indeed, all things must work together for my salvation.8 Therefore, by His Holy Spirit He also assures me of eternal life9 and makes me heartily willing and ready from now on to live for Him.10

1 1 Cor 6:19, 20 2 Rom 14:7-9 3 1 Cor 3:23; Tit 2:14 4 1 Pet 1:18, 19; 1 Jn 1:7; 2:2 5 Jn 8:34-36; Heb 2:14, 15; 1 Jn 3:8 6 Jn 6:39, 40; 10:27-30; 2 Thess 3:3; 1 Pet 1:5 7 Mt 10:29-31; Lk 21:16-18 8 Rom 8:28 9 Rom 8:15, 16; 2 Cor 1:21, 22; 5:5; Eph 1:13, 14 10 Rom 8:14.

APPENDIX 28 THE “WHOLLY HOLY” HUB OF SERVANT LEADERSHIP - EXALTATION

Exaltation: The Servant Leader’s Glory in Christ under God

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Wholly Humble-

You trust God and others fully with

yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Complete Submission-

Total Transparency with God and others.

Adoption Consummated-

You have acquired the ultimate position

that matches

who you really are.

Suffering Completed-

Love’s price is fully paid.

Sanctification Perfected-

Your life is perfectly

aligned with God’s Truth about you.

The Apex Attained-

You realize all of your God-designed potential

Renewed Development-

You may fully develop all your

glorified capacities in relationships of

perfect trust

Full Discovery-

You realize all you can do with God and others

Unionwith

Christ

God’s Gifts of Repentance

and Faith

God’s work of

Creationin HisImage

God’s

work of

Providence

God

’s

Act

of

Just

ifica

tion

God’s

Work of

Sanctification

God’s

Work of

Perseverance

Wholly Humble-

You trust God and others fully with

yourself.

God’s

Work

of

Glorifi

catio

n with

Chri

st

God’sAct ofAdoption

Complete Submission-

Total Transparency with God and others.

Adoption Consummated-

You have acquired the ultimate position

that matches

who you really are.

Suffering Completed-

Love’s price is fully paid.

Sanctification Perfected-

Your life is perfectly

aligned with God’s Truth about you.

The Apex Attained-

You realize all of your God-designed potential

Renewed Development-

You may fully develop all your

glorified capacities in relationships of

perfect trust

Full Discovery-

You realize all you can do with God and others

Unionwith

Christ

APPENDIX 29 EXALTATION: THE TRIUMPH OF CHRIST’S IMAGE IN YOU

Westminster Shorter Catechism Q. 38. What benefits do believers receive from Christ at the resurrection? A. At the resurrection, believers, being raised up in glory,[109] shall be openly acknowledged and acquitted in the day of judgment,[110] and made perfectly blessed in the full enjoying of God[111] to all eternity.[112] 109] 1 Corinthians 15:42-43. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power. [110] Matthew 25:33-34, 46. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.... And these shall go away into everlasting punishment: but the righteous into life eternal. [111] Romans 8:29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 1 John 3:2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. [112] Psalm 16:11. Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore. Q. 38. What benefits do believers receive from Christ at the resurrection? A. At the resurrection, believers, being raised up in glory,[109] shall be openly acknowledged and acquitted in the day of judgment,[110] and made perfectly blessed in the full enjoying of God[111] to all eternity.[112] [ 109] 1 Corinthians 15:42-43. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power. [110] Matthew 25:33-34, 46. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.... And these shall go away into everlasting punishment: but the righteous into life eternal.

[111] Romans 8:29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 1 John 3:2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. [112] Psalm 16:11. Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. 1 Thessalonians 4:17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Heidelberg Catechism 57. Q. What comfort does the resurrection of the body offer you? A. Not only shall my soul after this life immediately be taken up to Christ, my Head,1 but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ's glorious body.2

1 Lk 16:22; 23:43; Phil 1:21-23 2 Job 19:25, 26; 1 Cor 15:20, 42-46, 54; Phil 3:21; 1 Jn 3:2.

58. Q. What comfort do you receive from the article about the life everlasting? A. Since I now already feel in my heart the beginning of eternal joy,1 I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived - a blessedness in which to praise God forever.2

1 Jn 17:3; Rom 14:17; 2 Cor 5:2, 3 2 Jn 17:24; 1 Cor 2:9.

APPENDIX 30: THE LIVING WHEEL: THE SERVANT LEADER’S VOWS AND MISSION AREAS

READINESS

FORCE STRUCTURE PROGRAM MGMT

PERSONNEL MGMT

TRAINING & DEVELOPMENT AF/NAF RESOURCES

STANDARDS

MISSION SUPPORT

Vows, Oath, Major Mission

Vows as a Church member* Vows as a Husband*

Vows as a Father*

Vows as a Minister*

Oath as a Military Officer*

* Vows and oath connect character to conduct like lug nuts connect the hub to the wheel

APPENDIX 31 MEMBER VOWS-PROMISES OF A FAITHFUL CHRISTIAN

THE DIRECTORY FOR THE PUBLIC WORSHIP OF GOD

Of The Orthodox Presbyterian Church CHAPTER V

PUBLIC PROFESSION OF FAITH IN CHRIST

5. On the occasion of public profession of faith in Christ, the minister shall address the candidate in these or like words, using the form which the circumstances require: “Beloved in the Lord Jesus Christ, we thank our God for the grace which was given you, in that, having come to years of discretion, you have accepted God's covenant promise which was signified and sealed unto you in your infancy by holy baptism. Beloved in the Lord Jesus Christ, we thank our God for the grace which was given you, in that, although you have not been privileged to receive the sacrament of baptism in your infancy, nevertheless, through faith you have become a partaker of the covenant of grace. Thereupon the minister shall ask these, or equivalent, questions: 1. Do you believe the Bible, consisting of the Old and New Testaments, to be the Word of God, and its doctrine of salvation to be the perfect and only true doctrine of salvation? 2. Do you confess that because of your sinfulness you abhor and humble yourself before God, and that you trust for salvation not in yourself but in Jesus Christ alone? 3. Do you acknowledge Jesus Christ as your sovereign Lord and do you promise, in reliance on the grace of God, to serve him with all that is in you, to forsake the world, to mortify your old nature, and to lead a godly life? 4. Do you agree to submit in the Lord to the government of this church and, in case you should be found delinquent in doctrine or life, to heed its discipline? When any one has publicly professed his faith by answering these questions in the affirmative, the minister shall address him in the following or like words: Beloved, in the name of the Lord Jesus Christ I welcome you to all the privileges of full communion with God's people, and in particular to participation in the sacrament of the holy supper. I charge you that by the faithful use of the means of grace--the Word of God, the sacraments and prayer--and in humble reliance upon the grace of God, you continue steadfastly in the confession which you have made. Rest assured that if you confess Christ before men, he will confess you before his Father who is in heaven. May the God of all grace, who called you unto his eternal glory in Christ, after you have suffered a little while, perfect, establish, and strengthen you. To him be the dominion for ever and ever. Amen. http://opc.org/BOCO/DFW.html#Chapter_V

APPENDIX 32 MARRIAGE VOWS- THE PROMISES OF A FAITHFUL HUSBAND

SUGGESTED FORMS FOR PARTICULAR SERVICES

I- THE MARRIAGE SERVICE

The minister shall then say: M--, wilt thou have this woman to be thy wedded wife, to live with her after God's commandments in the holy estate of marriage? And wilt thou love her, honor and cherish her, so long as ye both shall live?

The man shall answer: I will. Then the minister shall say: N--, wilt thou have this man to be thy wedded husband, to live with him after God's commandments in the holy estate of marriage? And wilt thou love him, cherish and obey him, so long as ye both shall live?

The woman shall answer: I will. The man shall say: I, M--, take thee, N--, to be my wedded wife, and I do promise and covenant before God and these witnesses to be thy loving and faithful husband in sickness and in health, in plenty and in want, in joy and in sorrow, as long as we both shall live. The woman shall say: I, N--, take thee, M--, to be my wedded husband, and I do promise and covenant before God and these witnesses to be thy loving and faithful wife in sickness and in health, in plenty and in want, in joy and in sorrow, as long as we both shall live. The man shall then put the ring on the third finger of the woman's left hand, and shall say after the minister: This ring I give thee as a symbol and pledge of constant faith and abiding love. The minister shall say to the woman: Dost thou, N--, receive this ring as a token of thy pledge to keep this covenant and perform these vows?

The woman shall say: I do. The minister shall say: Let us pray. After prayer the minister shall say:

By virtue of the authority committed unto me by the church of Christ and the law of the state, I now pronounce you, M-- and N--, husband and wife, in the name of the Father and of the Son and of the Holy Spirit. Amen. The minister shall cause the husband and wife to join their right hands, and shall say: "What God hath joined together, let no man put asunder." The Lord our God fill you with his grace, and grant that you may long live together in all godliness and holiness. Amen.

APPENDIX 33 BAPTISMAL VOWS- THE PROMISE TO BE A FAITHFUL FATHER

THE DIRECTORY FOR THE PUBLIC WORSHIP OF GOD

CHAPTER IV THE CELEBRATION OF THE SACRAMENTS

B. Holy Baptism

2. When an infant is to be baptized, the minister shall proceed to give instruction as to the ground of infant baptism: Although our young children do not yet understand these things, they are nevertheless to be baptized. For the promise of the covenant is made to believers and to their seed, as God declared unto Abraham: "And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee." In the new dispensation no less than in the old, the seed of the faithful, born within the church, have, by virtue of their birth, interest in the covenant and right to the seal of it and to the outward privileges of the church. For the covenant of grace is the same in substance under both dispensations, and the grace of God for the consolation of believers is even more fully manifested in the new dispensation. Moreover, our Savior admitted little children into his presence, embracing and blessing them, and saying, "Of such is the kingdom of God." So the children of the covenant are by baptism distinguished from the world and solemnly received into the visible church. 4. Before the baptism of an infant, the minister shall require that the parents acknowledge the duty of believers to present their children for holy baptism and that they assume publicly their responsibility for the Christian nurture of their children: Do you acknowledge that, although our children are conceived and born in sin and therefore are subject to condemnation, they are holy in Christ, and as members of his church ought to be baptized? Do you promise to instruct your child in the principles of our holy religion as revealed in the Scriptures of the Old and New Testaments, and as summarized in the Confession of Faith and Catechisms of this Church; and do you promise to pray with and for your child, to set an example of piety and godliness before him, and to endeavor by all the means of God's appointment to bring him up in the nurture and admonition of the Lord? 6. After prayer for the presence and blessing of the triune God that the grace signified and sealed by holy baptism may be abundantly realized, the minister, calling the person by name, shall say: I baptize thee into the name of the Father and of the Son and of the Holy Ghost. As he pronounces these words, he is to baptize with water, without adding any other ceremony, and the whole service of baptism shall be concluded with prayer. http://opc.org/BOCO/DFW.html#Chapter_IV

APPENDIX 34 THE PROMISE OF A FAITHFUL MINISTER

The Form of Government Of The Orthodox Presbyterian Church

CHAPTER XXIII- ORDAINING AND INSTALLING MINISTERS “8. At the time for ordination and installation the moderator of the presbytery, or another appointed in his place, shall preside over the meeting of the presbytery, with the congregation present. A minister previously appointed shall preach a sermon appropriate to the occasion. Afterwards, the moderator shall briefly inform the congregation of the proceedings of the presbytery preparatory to this occasion; he shall also instruct the congregation concerning the warrant and nature of the office of minister of the Word of God, and the duties of a pastor toward a congregation and a congregation toward a pastor, and shall endeavor to give to the congregation a proper sense of the solemnity of both ordination and installation.

Then, addressing the candidate, he shall propose to him the following questions:

1. Do you believe the Scriptures of the Old and New Testaments to be the Word of God, the only infallible rule of faith and practice?

2. Do you sincerely receive and adopt the Confession of Faith and Catechisms of this Church, as containing the system of doctrine taught in the Holy Scriptures?

3. Do you approve of the government, discipline, and worship of the Orthodox Presbyterian Church?

4. Do you promise subjection to your brethren in the Lord?

5. Have you been induced, as far as you know your own heart, to seek the office of the holy ministry from love to God and a sincere desire to promote his glory in the gospel of his Son?

6. Do you promise to be zealous and faithful in maintaining the truths of the gospel and the purity, the peace, and the unity of the church, whatever persecution or opposition may arise unto you on that account?

7. Do you promise to be faithful and diligent in the exercise of all private and personal duties which become you as a Christian and a minister of the gospel, as well as in all the duties of your office, endeavoring to adorn the profession of the gospel by your life, and walking with exemplary piety before the flock over which God shall make you overseer?

8. Are you now willing to take the charge of this congregation, in agreement with your declaration when you accepted their call? And do you promise to discharge the duties of a pastor to them as God shall give you strength?”

http://opc.org/BOCO/Services_Forms.html#Form_I

APPENDIX 35 THE OATH- THE PROMISE OF A FAITHFUL ARMY OFFICER:

AS TAKEN UPON BECOMING A COMMISSIONED OFFICER IN THE UNITED

STATES ARMY UPON ENTRY INTO THE REGULAR ARMY 1 APRIL 1996:

“ I, Christopher H. Wisdom, having been appointed an officer in the Army of the United

States in the grade of Major, do solemnly swear that I will support and defend the

Constitution of the United States against all enemies, foreign and domestic; that I will bear

true faith and allegiance to the same; that I take this obligation freely, without any mental

reservation or purpose of evasion; and that I will well and faithfully discharge the duties of

the office upon which I am about to enter; SO HELP ME GOD.

APPENDIX 36: SUMMARIES OF EVALUATION SURVEY SCORES

INSTALLATION MANAGEMENT AGENCY

RELIGIOUS SUPPORT OPERATIONS LEADERSHIP WORKSHOP

Asilomar Conference Grounds – Pacific Grove, CA – September 15-19 2003

In planning this conference, our objective was to provide you with a quality program that included informative presentations and discussions about developments within the Installation Management Agency. We would like you to respond below on how well we have met our objective and your expectations. Thank you for your responses!

5 – Excellent = Outstanding; Superior; Exemplary

4 – Very Good = Well above average; very competent; few, if any,

weaknesses

3 – Good Above average; may need minor improvements

2 – Adequate = About average; could use improvement

1 – Deficient = definite weakness; inadequate in many respects

Please Circle One

Conference Overall

- The degree to which this conference met your expectations 1 2 3 4 4 6 5 2

- Do you feel you have acquired useful knowledge you can use :1 2 3 4 4 5 5 4

on the job?

- Your overall rating of the Leadership Workshop 1 2 3 1 4 7 5 4

Conference Management

- Registration 1 2 1 3 1 4 7 5 6

- Helpfulness of the Conference Management Team 1 2 1 3 4 5 5 7

- Were your needs met during the conference? 1 2 1 3 1 4 5 5 6

• Related to no phone and computer hook-up in room (2)

Guest Speaker Presentations

- Sessions Overall 1 2 3 1 4 6 5 9

- Were our special guest speakers interesting and motivating? 1 2 3 2 4 7 5 7

- Value of Visuals and Presentations 1 2 1 3 2 4 8 5 3

PLENARY SESSION

- Session Overall 1 2 1 3 1 4 6 5 4

- Did you find our speakers interesting and motivating? 1 2 3 2 4 1 5 5

- Value of Visuals and Presentations 1 2 1 3 1 4 5 5 5

BREAKOUT SESSION #1

- Session Overall 1 2 2 2 3 3 4 3 5 4

- Did you find our speakers interesting and motivating? 1 2 4 3 2 4 4 5 4

- Value of Visuals and Presentations 1 2 2 2 3 2 4 4 5 2

BREAKOUT SESSION #2

- Session Overall 1 1 2 2 3 1 4 4 5 4

- Did you find our speakers interesting and motivating? 1 1 2 1 3 4 2 5 6

- Value of Visuals and Presentations 1 2 2 2 3 4 2 5 5

BREAKOUT SESSION #3

- Session Overall 1 2 2 3 4 4 5 1

- Did you find our speakers interesting and motivating? 1 2 3 4 5

- Value of Visuals and Presentations 1 2 2 3 1 4 3 5 1

BREAKOUT SESSION #4

- Session Overall 1 2 1 3 4 3 5 2

- Did you find our speakers interesting and motivating? 1 2 1 3 4 4 5 1

- Value of Visuals and Presentations 1 2 1 3 1 4 3 5 1

BREAKOUT SESSION #5

- Session Overall 1 2 1 3 4 1 5

- Did you find our speakers interesting and motivating? 1 2 1 3 4 1 5 2

- Value of Visuals and Presentations 1 2 1 3 4 2 5 1

5 6 4

i) What is your position? IMA Chaplain Region Resources Region Personnel Manager Manager

Next Year’s Conference 8

- Which is preferable? All General Sessions More Breakout Sessions

- Why More Breakouts?:

• The PER managers need more time to talk issues • Additional time to process and collaborate with Regional Chaplains (IMA Chaplain) • We will continue to work the details of the vision/goals – • small groups in specialized areas reporting back more effective (RM) • Breakout PER from RM • Allows for greater dialogue with peers

• Don’t Change: • Don’t change: the format was solid (IMA Chaplain) • Because it was conducive to the topic discussed • Keep about the same – it met our needs • ½ and ½ • You struck a nice balance. I need more time with the resource people

2 3 4 6

• - What time of the year is best for the conference? 1st QTR 2nd QTR 3rd QTR 4th QTR • September • 2nd qtr first choice (late Jan or 3rd qtr April

- What part of the conference stands out as being the most memorable? (Presentations, breakouts, guest speakers?) • CH Hicks and MG Aadland’s speeches – RM • Networking • Great overview of IMA mission/goals/purpose • IMA Briefings and discussions that ensued. • Devotions focused us/CCH spoke to the Heart/ • Presentation from CH B gave the reasons for our being

• Guest Speaker • CH Hicks • All equal • The devotions • Breakouts – Breakouts allowed for dialogue on useful/practical issues • Breakouts and location • Guest speakers – Chief – Great Devotions • The RM breakout of the breakout. The location is the best! Even without a TV or computer link!)

- What part of the conference would you have done differently? (Presentations, breakouts, guest speakers…)

• Info for PERS on cost of moves, etc. • More breakout sessions/too much emphasis on RM issues that did not relate to PERS • I thought it flowed well. As an initial conference, IMA Director’s presence would have been helpful;

Understand scheduling difficulties. • Good job – stay focus on the larger picture. (tough!) • Presentations should include more time for discussion and feedback • Breakouts – Develop teamwork by modeling collaboration. • For example, develop on site on inspection checklist or take a snapshot of current metrics.

(# and square footage of facilities, or program cost model) (Require a facility with data ports for computer – preferably high speed Internet connection.)

• Bring PER to Conf. • While I loved Asilomar, I needed a phone and e-mail connection

or Advance Notice that I would not be reachable so I could put that out before I departed. • Presentation too long – info available on line • Breakout PER earlier on/ Someone from DACH-PER should participate • If info is needed from the field, tell us in advance!

Please make any additional comments below.

• Phones in room/ TVs e-mail connection in room • /other than that place is wonderful, but prefer phones at a minimum • Great retreat location/not the best for a workshop. • Too much happening in Sept to go away w/o contact with the rest of the workforce. • Excellent facility – wish I would have brought my wife • Great rooms with fireplace/Great scenery and place to relax/Great food and service/ • Only improvement – Have work station with e-mail/computer hook-ups/ • Would enjoy coming here next year/ • The DACH-PER Personnel Officer should have been invited to the PERS • We could of got a lot of transition questions answered. • 1) The location was idea to build a team

(although a bit frustrated by cable TV, especially CNN – the lack of, and limited data points) and to inaugurate a new organization ministry Team (RST) 2) The pace was just right. It offered the opportunity for discuss, reflect, and pursue conceptual strands, all of which were important to crystallize and formulate thoughts 3) The content was excellent. The dialogue with the CCH, video of MG Aadland, and the slides offered keen insight into the direction and partnership between the OCCH and IMA. While there remain organizational and functional areas yet to be ironed out, this was the first opportunity to discuss, dialogue with and build a solid team.

• The HQ IMA RSO did a super job with arrangements and support of the conference. Recommendations. Conduct at a site ICW Garrison Commanders Conference.

• Well done – very helpful! • Team clearly emphasized – very good/T-/Shirt nice idea/Form the Team leaders – 06’s – before SLTC –

good idea. Thanks to Ann Evon and our CAs/Good idea to offer spouses to come/E-mail/Phone Commo (unk) much more effective after opportunity in one-on-one as we enjoyed this week

• 1) Include more DACH directorates in next conference 2) Make time for sharing regional successes and failures/ 30 Keep the devotionals as planned during this conference/4) Last day should only include devotion and worship and no more!!

• Well done/very helpful / for 1st one – got a lot of helpful into and insights • Be clearer about what is concept and what is completed doctrine for the time being. (Predominately in the

RM Breakout) / Be clear about what intent/purpose of instruction is for 1) What response do you want from us? 2) Avoid multiple uses of phrases like (You need to hear…” – smacks of “one upmanship” – We are in this together. We aren’t resistant to what you need from us – but we are resistant to having things crammed down our throats and being talked down to (Breakout)

• 1) Location poor choice for conference a) lack of ability to utilize technology readily available to maintain contact with region / no data ports in room / no telephone – land line in room b) Lacked ability to interact with outside world – No TV to obtain news c) lack of fitness facility many of us ran daily, yet a fitness room /gym would have been nice. 2) Location room/facilities and park were well maintained. This is a good choice for a retreat, but not a working conference.

• Keep the free time, which allows for team building • We cannot ignore the relationship with DACH-PER and IMA – It must be dealt with and solidified. What

does the relationship look like? Template available? • This was a first look at the chaplaincy IMA vision, goals and intent This was much needed. Thank you. Did

I miss an e-mail or message that told us in the field that DAIMA would be looking for information from the regions? My expectation was to receive guidance. The last 30 minutes of the #2 breakout w/ RMs and VCO (unk) was the most helpful. Is under the evaluation criteria, “interesting and motivating” the best measure for a conference session? I would use something like “usable and applicable” or “understandable and executable.”

APPENDIX 37 NUMERICAL AVERAGES OF INDIVIDUAL ITEM SCORES

Item Evaluated/Score>>> 1 2 3 4 5 Total

Answers Average Score per Item

Conference Overall Expectations Met 0 0 4 6 2 12

Total Points per Sub-Item 12 24 10 46 3.83 Useful Job Knowledge 0 0 4 5 4 13

Total Points per Sub-Item 16 30 8 54 4.15 Overall rating of Workshop 0 0 1 7 4 12

Total Points per Sub-Item 4 35 16 55 4.58 Average Score for this Item 4.19 Conference Management Registration 1 1 7 6 15

Total Points per Sub-Item 3 28 30 61 4.07 Team Helpfulness 1 0 5 7 13

Total Points per Sub-Item 0 20 35 55 4.23 Needs Met During Conference 1 1 5 6 13

Total Points per Sub-Item 3 4 25 32 2.46 Average Score for this Item 3.59 Guest Speaker Presentations Sessions Overall 1 6 9 16

Total Points per Sub-Item 3 24 45 72 4.50 Interesting and Motivating? 2 7 7 16

Total Points per Sub-Item 6 28 35 69 4.31 Value of Visuals/Presentations 1 2 8 3 14

Total Points per Sub-Item 2 6 32 15 55 Average Score for this Item 3.93 Plenary Sessions Sessions Overall 1 16 4 21

Total Points per Sub-Item 3 64 20 87 4.14 Interesting and Motivating? 2 1 5 8

Total Points per Sub-Item 6 4 25 35 4.38 Value of Visuals/Presentations 1 2 8 3 14

Total Points per Sub-Item 6 32 15 53 3.79 Average Score for this Item 4.10 Breakout Session #1 Sessions Overall 2 2 3 3 4 14

Total Points per Sub-Item 2 4 9 12 20 47 3.36 Interesting and Motivating? 4 2 4 4 14

Total Points per Sub-Item 8 6 16 20 50 3.57 Value of Visuals/Presentations 1 1 5 5 12

Total Points per Sub-Item 2 3 20 25 50 4.17 Average Score for this Item 3.70 Item Evaluated/Score>>> 1 2 3 4 5 Total

Answers Average Score per Item

Breakout Session #2 Sessions Overall 1 2 1 4 4 12

Total Points per Sub-Item 1 4 3 16 20 44 3.67 Interesting and Motivating? 1 1 2 6 10

Total Points per Sub-Item 1 2 0 8 30 41 4.10 Value of Visuals/Presentations 2 2 0 5 5 14

Total Points per Sub-Item 2 4 0 20 25 51 3.64 Average Score for this Item 3.80 Breakout Session #3 Sessions Overall 0 0 2 4 1 7

Total Points per Sub-Item 0 0 6 16 5 27 3.86 Value of Visuals/Presentations 0 2 1 3 1 7

Total Points per Sub-Item 0 4 3 12 5 24 3.43 Average Score for this Item 2.43 Breakout Session #4 Sessions Overall 0 1 0 3 2 6

Total Points per Sub-Item 0 2 0 12 10 24 4.00 Interesting and Motivating? 0 1 0 4 1 6

Total Points per Sub-Item 0 2 0 16 5 23 3.83 Value of Visuals/Presentations 0 1 1 3 1 6

Total Points per Sub-Item 0 2 3 12 5 22 3.67 Average Score for this Item 3.83 Breakout Session #5 Sessions Overall 0 1 0 1 2 4

Total Points per Sub-Item 0 2 0 4 10 16 4.00 Interesting and Motivating? 0 1 0 1 2 4

Total Points per Sub-Item 0 2 0 4 10 16 4.00 Value of Visuals/Presentations 0 1 0 2 1 4

Total Points per Sub-Item 0 2 0 8 5 15 3.75 Average Score for this Item 3.92 Total Average Score for Survey 3.72

APPENDIX 38 IN PROCESS REVIEW OF IMA RSO LEADER’S WORKSHOP

Asilomar Conference Center 15 September 2003

1. Send NCO out onsite to begin work on Saturday before the CONFERENCE. 2. Ensure compatibility of technology from plug to projector ahead of time. 3. Ensure that schedule has location of training sessions next to the time and the title of the activity, with the uniform of the day. 4. Coordinate to have the other NCO assist the Administrative Assistant with Registration. 5. Arrange music beforehand. 6. Notify the IMA Chaplain of who has the duty for picking up the Guest speakers. Remind the escort officer the morning of his trip about his duties and schedule. 6. Develop a complete written itinerary for CCH, DIMA, and any other VIPs. 7. Coordinate early to task Host installations. 8. Coordinate for PT locations. 9. Coordinate Social for a different night than when you first arrive. the first night. 10. Send out chaplain rating schemes to region chaplains offices- Get From HR 11. CC. All regions on the MOA between EUSA and KORO are an example. 12. Do a weekly Region update on AKCC. 13. Send out email update with AKCC HOW TO subscribe and download. 14. Plan for shipment of goods earlier. 15. Check links on embedded slides. Turn in training presentations. 16. Ownership of jobs- and coordination, communication, 5 c's. 17. Feed back to the sr. Trainer. 18. Presenters names on training schedule. 19. Responding to needs has been good. 20. We need clarification on who is the 0-6 Assessable Unit Manager for our Chaplaincy Management Control Inspection Checklist. Is it the Installation Chaplain or is it the Garrison Commander. 21. Validate the need for an NCO in the regions. Regions request NCO support. 22. Regions must validate the functions of the Administrative Assistant for the Regions. 23. We needed to change the training agenda on Thursday to accommodate the training needs of the Personnel Managers. They had been informed earlier that they would now also have to monitor Chaplain Assistant personnel actions and the Training/Development of the Installation Religious Support Teams. In addition, the training had not given them a lot of help with their role in these new Mission Areas. They were frustrated and this change in the training schedule helped them articulate their concerns and helped us address them.

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Training That Leads to Trust and Transformation

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Doctoral Dissertation by Christopher H. Wisdom Chaplain (Lieutenant Colonel) United States Army

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May 16, 2004