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In 2001, the CES began a course entitled “Principles of Leadership” which breaks down specific principles that the Church deems necessary for effective leadership. Literature for the course states “members of the Church can learn to be leaders” (Intellectual Reserve, 2001, p. v). This corresponds to the Church’s teaching that all members need to have a responsibility in the church (Clarke, 2006, November). The CES is responsible for the educational pursuits of the Church, of which religious education is one arm. Other CES pursuits include Church owned universities (BYU Provo, BYU Idaho, BYU Hawaii, LDS Business College), sixteen secondary schools, of the which the one in Hamilton, Aotearoa/New Zealand is shortly to be closed (Church College of New Zealand) with many others dotted throughout the Pacific Islands, as well as continuing education programmes. Enrolments in all of the programmes of the CES currently numbers approximately 1.2 million worldwide. (Wikipedia, 2006, September 12). A significant portion of religious education, as it is defined by the Church, includes the seminary and institute programmes. Seminary is for students aged 14-18 corresponding approximately with the intermediate and high school ages, and institute is for students aged 18-30, roughly corresponding to the college-aged years for young adults. The stated objective of religious education in CES is, to assist the individual, the family, and Priesthood leaders in accomplishing the mission of the Church 7 by 1) teaching students the gospel of Jesus Christ 2) Teaching students by precept and example, 3)providing a spiritual and social climate 4)preparing young people for effective Church service (Intellectual Reserve, 1994, p. 3). The institute programme. The first CES Institute of Religion was opened in 1912 in Salt Lake City, Utah (Berrett & Hirschi, 1988). In the late 1960s, as Church-owned schools of higher education continued to expand to capacity, the ability of the Church to oversee the education of its members became increasingly unrealistic. Leaders therefore 7 The stated mission of the Church is to bring all “unto Christ” (Moroni 10:32). 17
established an expanded institute programme to ensure that in addition to secular learning, as many adult students as possible also had the opportunity to become a “student of things eternal.” (Institutes of religion, 1973, October, p. 8). In 1970 the First Presidency, or the highest members of the governing body of the Church, issued this statement regarding institute to be read in Sunday congregations throughout the world, To meet the need for religious instruction for our youth, we have established Institutes of Religion convenient to more than 200 junior colleges, four-year colleges, and universities. In these Institutes our young people may receive religious training comparable with that received in Church schools and at the same time enjoy the benefits of living at home, at less expense, with the added advantages of the protection, guidance, and companionship of their families (as cited in Institutes of religion, 1973, October, p. 9). Promised blessings for participation. Although no automatic Church leadership positions are given to graduates of the institute programme, a promise is given to students that as they faithfully put their religious studies first in their lives, they will receive added blessings with their pursuits inside and outside of the Church. Perry (1998, August), current member of the church’s governing body, made up of the First Presidency and the Quorum of the Twelve Apostles, had this to say regarding the mission of the seminary and institute programmes, I know the power that comes from associations in the seminary and institute programmes. It has enriched my life, and I know it will do the same for you. It will put a shield of protection around you to keep you free from the temptations and trials of the world. There is a great blessing in having a knowledge of the gospel. And I know of no better place for the young people of the Church to gain a special knowledge of sacred things than in the institute and seminary programmes of the Church (Perry, 1998, August, p. 7). The CES in Aotearoa/New Zealand. Aotearoa/New Zealand was to become one of the early recipients of the expanding religious education arm of the CES in 1970. The first Institutes of Religion outside of 18
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 and 22: Part of the inadequacy of our many
Page 23 and 24: who have planted the good word of G
Page 25 and 26: Chapter V presents the findings of
Page 27 and 28: Early missionaries found success am
Page 29: together to give them his last coun
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
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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
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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
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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
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Mobile: 021-1822-371 Email: Lesley_
Page 133 and 134:
Zealand context, at least one year
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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
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Áho: Approved by the Auckland Univ
Page 143 and 144:
Leadership.” What do you feel are
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