nurturing servant leaders in religious education - Scholarly ...

More documents

Recommendations

Info

her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master” (John 20:15-16, italics added). Other garden elements are featured in additional scriptural works held sacred by the Church 1 . For example, the world is compared to a vineyard in the book of Jacob in the Book of Mormon. Trees are planted, grafted, assessed and dealt with according to the words of the Lord of the Vineyard and his servants. The elaborate allegory serves to carry through the metaphor of the growth and connection to land, and in teaching lessons about human nature and relationships of power and service. In a subsequent example the world is referred to as a field which “is white and ready to harvest” (Doctrine and Covenants 4: 4), calling upon those who are ready to serve through harvesting to begin thrusting with might for “if ye have desires to serve God ye are called to the work 2 ” (Doctrine and Covenants, 4: 3). Gardens and the CES The Church has had a long history of pronounced focus on nurturing education. Knowledge is viewed as one of the few things that may be taken to the next life, and its acquisition and responsible development closely corresponds to the beginnings of the Church (Doctrine and Covenants 130:18-20). The Church Educational System (CES) is one effort of the Church to help enhance the spiritual knowledge of students and to help them move toward becoming successful contributing citizens as well as good Church members. Living a righteous life in the Church is equated with wakening the desire for increased knowledge and personal growth. Eyring (2002, October), prominent Church leader, and former Commissioner of Education for CES, has said regarding the desire for education that it is the natural fruit of living the Gospel of Jesus Christ. You see it across the world in our own missionaries coming home from their brief service in the field. Those 1 The Book of Mormon, Pearl of Great Price, and Doctrine and Covenants are all held as sacred scripture in the Church. 2 For example see from the Book of Mormon 2 Nephi 8:3, Jacob 5; from the Doctrine and Covenants 59:17 & 4:4, and from the Pearl of Great Price Moses 2-4. 9
who have planted the good word of God and have served faithfully invariably have awakened in them a great desire for self-improvement (Eyring, 2002, October, pp. 15-16, italics added). Aotearoa/New Zealand and the garden Aotearoa/New Zealand, otherwise known as the “land of the long white cloud” has a long history of connection to the land. The Tangatawhenua hold the earth in great reverence. The Māori mind has always been on Māori land. In fact, the entire Māori culture has been centred around issues relating to land. From the land, the people acquire the sustenance of life, both materially and spiritually. From the ancestral land, people find their places to stand (turangawaewae) (Yoon, 1986, p. 24). Through their connection with the land Māori understand their place in life, and better their relationships with those from other cultures. For example, garden elements, governed by laws of nature, are also strongly interwoven in Māori modes of giving. A strong element of service for Māori is koha, or gifting. Reedy (2005) has highlighted that koha “has its origins within the laws of nature” and that it is really like planting a seed of positive energy. It will grow and generate a flow of goodwill…The mana or energy of the koha derives more from the size of the giver’s heart rather than size of the physical gift (Reedy, 2005, ¶ 4). My stance: The nurtured plant In writing this thesis I necessarily place myself in a position of leadership. In asserting that leadership role I do not place myself as head of the garden but more as a nurtured plant in the soil, as I have presented my story here. I am eager to help others grow taller, and hope that through this research, I may do a small part to help you “grow taller” in your desire to be a servant leader. I have a deep and abiding connection to all of the gardens here presented. I can now confidently say that I am of Aotearoa/New Zealand. That blood beats as strong and heavy as my love of the land and the connections I have to it. I am a member of the 10
Page 1 and 2: NURTURING SERVANT LEADERS IN RELIGI
Page 3 and 4: Table of Contents Table of Contents
Page 5 and 6: CES and teaching tools.............
Page 7 and 8: List of Tables Table 1 2004-2005 CE
Page 9 and 10: vii
Page 11 and 12: opportunity to finish this degree c
Page 13 and 14: (seasons), Church Educational Syste
Page 15 and 16: thesis represents a personal journe
Page 17 and 18: leadership in which the servant lea
Page 19 and 20: viewed as a key element in the prod
Page 21: Part of the inadequacy of our many
Page 25 and 26: Chapter V presents the findings of
Page 27 and 28: Early missionaries found success am
Page 29 and 30: together to give them his last coun
Page 31 and 32: established an expanded institute p
Page 33 and 34: of data gathering there were 1758 s
Page 35 and 36: also helps teachers learn how to mi
Page 37 and 38: Chapter III: Literature Review The
Page 39 and 40: Ye know that they which are account
Page 41 and 42: Servant Leadership, now in its sixt
Page 43 and 44: More grounding necessary Issues sur
Page 45 and 46: uilt sufficiently on studies conduc
Page 47 and 48: Exploring paradox Servant leadershi
Page 49 and 50: the actions of a servant-first scho
Page 51 and 52: Unfortunately, with increasing mate
Page 53 and 54: Significance of the study The curre
Page 55 and 56: Chapter IV: Methodology The objecti
Page 57 and 58: context plays an important role in
Page 59 and 60: Chosen participants fell into two g
Page 61 and 62: have at times been divided in analy
Page 63 and 64: Focus groups Focus groups were cond
Page 65 and 66: Data analysis Data for this project
Page 67 and 68: Figure 1 Garden Elements Admirers S
Page 69 and 70: particular selection method was to
Page 71 and 72: Overall, the list shows a trend tow
Page 73 and 74:
all. By being able to teach it, I
Page 75 and 76:
Family The importance of the family
Page 77 and 78:
One of my favourite people in one o
Page 79 and 80:
highlights one director’s belief
Page 81 and 82:
CES and the relationship with self
Page 83 and 84:
teach when I was out on the mission
Page 85 and 86:
CES and confidence Four volunteer t
Page 87 and 88:
CES and integrity When asked what i
Page 89 and 90:
share that night she remembered and
Page 91 and 92:
While the differences of people wer
Page 93 and 94:
cultures to some degree and were ab
Page 95 and 96:
of service in the garden from the f
Page 97 and 98:
From participant answers, it would
Page 99 and 100:
evelation. As members of the Church
Page 101 and 102:
whole person. In speaking of the wh
Page 103 and 104:
CES was a way in which the purposes
Page 105 and 106:
wisdom is portrayed as “antitheti
Page 107 and 108:
new opportunities to learn, to enga
Page 109 and 110:
Chapter VII: Application of Finding
Page 111 and 112:
Participants also indicated that th
Page 113 and 114:
the significance of what was said,
Page 115 and 116:
Chapter VIII: Conclusions and Recom
Page 117 and 118:
Study strengths and weaknesses This
Page 119 and 120:
Looking ahead: A personal reflectio
Page 121 and 122:
Clark, J. R., Jr. (1992). The chart
Page 123 and 124:
Intellectual Reserve. (1994). Teach
Page 125 and 126:
112 Rieser, C. (1995). Claiming ser
Page 127 and 128:
Appendices Appendix A-Structure of
Page 129 and 130:
Appendix C-Participant Information
Page 131 and 132:
Mobile: 021-1822-371 Email: Lesley_
Page 133 and 134:
Zealand context, at least one year
Page 135 and 136:
Appendix E-Director Consent Form Co
Page 137 and 138:
Appendix G- Translated Information
Page 139 and 140:
126 ‘E anga fēfē ha‘aku kau k
Page 141 and 142:
Áho: Approved by the Auckland Univ
Page 143 and 144:
Leadership.” What do you feel are
show all

nurturing servant leaders in religious education - Scholarly ...

Create successful ePaper yourself

Delete template?

Save as template?