Languages   |   Education   |   Training   |   Ministry History   |   Questions

 

LANGUAGES

English

EDUCATION

School

Degree

End (mm/yy)

 

Wesley Theological

DMIN Church Leadership Excellence

05/17

 

Perkins School of Theology

MDiv

05/11

 

Texas A&M Commerce

Bachelors:   Sociology/Psychology

05/06

 

TRAINING

Course

End (mm/yy)

 

Wesley House of Studies, Truett Seminary, Next Level Evangelism, 2026

04/26

 

Wesley House of Studies, Truett Seminary, Next Level Preaching

04/24

 

International Leadership Institute:   History Maker

10/23

 

Patrick Lincioni – Advantage Group:   Leadership Development, 2016-2019

05/19

 

New Church Planter Training, Mt. Sequoyah (Bob Crossman) 2010

06/10

 

Small Church Jurisdictional Training, Mt. Sequoyah 2009

06/09

 

Susan Beaumont:   Stepping Up to Supervision, 2009

03/09

 

Perkins School of Theology:    Spiritual Direction, 2006-2008

03/08

 

Helping Hands Ministry:   Holy Listening (Pastoral Care for Children and Families

06/05

 

CERTIFICATIONS

Certification

End (mm/yy)

 

Perkins School of Theology, Spiritual Direction

05/08

 

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

 

Global Methodist Church

Bishop

11/24

 

Global Methodist Church

President Protem/Conference Superintendent

11/22

 

CTCUMC

District Superintendent/New Church Center Director

08/21

 

CTCUMC

Central District Superintendent

01/15

 

FUMC Hillsboro

Senior Pastor

03/13

 

Frost/Italy Charge

Pastor

12/07

 

Wylie UMC

Associate Pastor/Children and Family

06/04

 

Buckingham UMC

Associate Pastor/Children and Family

01/01

 

MINISTRY HIGHLIGHTS

I began ministry first as an active lay person and then as clergy, where I learned to love the people of God, preach the gospel, tend the flock, and trust that faithful ministry is often built quietly over time. By God’s grace, I also saw clear fruit in those years of service. While serving as a Children and Family Ministry Director in a fast-growing suburban church, the children’s ministry grew by 50 percent. In a small rural congregation, active membership grew from 24 to 115 over six years. Later, as senior pastor of a county-seat church, worship attendance more than doubled in three years.

I was then blessed to serve for six years as a District Superintendent, walking alongside clergy and congregations, tending to the health of the church, and focusing on clergy development. During that season, the district experienced three consecutive years of growth in average worship attendance and professions of faith in Jesus Christ, and pastoral tenure also increased. For five of those years, I also served as Dean of the Cabinet, helping support the bishop and strengthen the spiritual and administrative life of the cabinet in ways that served the mission.

When the Global Methodist Church was launched, I was entrusted with helping build the MidTexas Annual Conference from the ground up, establishing systems, structures, and processes to support local churches in faithful ministry. Across every season, my heart has remained the same: evangelism, discipleship, renewal, and the raising up of leaders.

I am mindful that any lasting fruit belongs to God. My role has simply been to say yes to God's call, serve where He sends me, and trust Him to do what only He can do.

QUESTIONS

 

1. Gospel: What is the gospel?

The Gospel is the good news of Jesus Christ: that through His life, death, and resurrection, God has acted decisively to reconcile a fallen world to Himself and inaugurate His Kingdom. In Wesleyan understanding, the Gospel is not only pardon for sin but the restoration of the image of God in humanity. By grace, through faith, we are justified—freed from the guilt of sin—and through the ongoing work of the Holy Spirit, we are sanctified—transformed in heart and life toward holiness and love.

The Gospel calls persons to repentance, new birth, and a life of discipleship lived out through the means of grace and participation in the church. It is both personal and social, renewing individuals and forming communities that embody God’s justice and mercy. As the BDD affirms, this saving work is for all, and the church is sent to proclaim and live this good news to every generation.

 

2. Trinity: How would you articulate the doctrine of the Trinity and why it matters?

The doctrine of the Trinity affirms that there is one God, eternally existing as Father, Son, and Holy Spirit—three persons, yet one in essence, power, and will. This is not simply a doctrine to be explained, but the living God who has made Himself known to us in Scripture and throughout the life of the Church. In Wesleyan understanding, the Trinity matters deeply because salvation itself is the gracious work of the Triune God. The Father, in holy love, sends and purposes redemption; the Son redeems through His life, death, and resurrection; and the Holy Spirit applies that grace, awakening, convicting, assuring, and sanctifying believers. The Trinity reminds us that at the heart of all things is holy love. Our worship is offered to the Triune God, our discipleship is shaped by His grace, and our mission is to invite the world into His redeeming and transforming life.

 

3. Jesus: In what sense did Jesus die for our sins, and how does it impact your understanding of the Church’s mission?

Jesus Christ died for our sins as the full, perfect, and sufficient atoning sacrifice, reconciling humanity to God. In Wesleyan theology, we affirm that His death is substitutionary—bearing the penalty of sin—while also victorious over the powers of sin and death, breaking their hold on humanity. Through His atonement, we are justified by grace through faith and opened to the transforming work of sanctification. This saving work is offered to all and restores us to right relationship with God and one another.

This understanding shapes the Church’s mission as both proclamation and participation. We are sent to call all people to repentance, faith, and new birth, while also forming disciples who grow in holiness of heart and life. The Church embodies Christ’s redemptive work—extending grace, pursuing justice, and making disciples of Jesus Christ who reflect His Kingdom in the world.

 

4. Holy Spirit: How does the ministry of the Holy Spirit relate to your understanding of the Church?

The ministry of the Holy Spirit is essential to both the life and mission of the Church. In Wesleyan understanding, the Spirit awakens us through prevenient grace, brings us to new birth in justification, and continues the work of sanctification, forming us in holiness of heart and life. The Church exists because of the Spirit’s active presence, not merely as an institution, but as a living body empowered by God.

The Holy Spirit equips the Church with gifts for ministry, unites believers in love, and guides us in truth according to Scripture. Through the means of grace, the Spirit forms disciples who reflect Christ to the world. The Spirit also sends the Church outward in mission, convicting, calling, and drawing others into the life of salvation. Thus, the Church is most fully itself when it is Spirit-led, Spirit-empowered, and Spirit-sent.

 

5. Sanctification: Do you affirm the doctrine of entire sanctification, and how would you explain it to someone who has not encountered it before?

Yes!   I affirm the doctrine of entire sanctification as a central teaching of the Wesleyan tradition and consistent with the Global Methodist Church’s doctrinal standards. Entire sanctification is the gracious work of God by which the Holy Spirit so fills and transforms the heart that the power of sin is broken, and love for God and neighbor becomes the governing disposition of one’s life.

This is not sinless perfection in the sense of never making mistakes, but rather a heart fully oriented toward God in holy love. It is both a moment of consecration and a lifelong journey of growth in grace. Through the means of grace, believers are continually formed in Christlikeness. Entire sanctification reflects the fullness of salvation—God not only forgives us, but renews us—so that we may live as a holy people bearing witness to His transforming grace in the world.

 

6. Holiness: How do you understand holiness as it relates to human flourishing?

Holiness, in the Wesleyan tradition, is the restoration of the image of God in humanity, and therefore it is essential to true human flourishing. Rooted in Scripture, holiness is revealed as rightly ordered love—loving God with all our heart, soul, mind, and strength, and loving our neighbor as ourselves. As the Holy Spirit sanctifies us, disordered desires are healed, relationships are restored, and we are freed to live as God intends.

Human flourishing is found not in autonomy from God, but in communion with Him. Through the means of grace, we are formed into a people whose lives reflect righteousness, peace, and joy in the Holy Spirit. In the Wesleyan movement, our mission is to spread scriptural holiness across the land—forming communities marked by justice, mercy, and transforming love.

 

7. Sacraments: What is your understanding of the Sacraments and their role in the life of the Church?

In the Wesleyan tradition, the Sacraments—Baptism and the Lord’s Supper—are outward and visible signs of an inward and spiritual grace, instituted by Christ and entrusted to the Church. They are not merely symbolic acts, but means of grace through which the Holy Spirit is truly at work, awakening, strengthening, and sustaining faith.

Baptism marks our incorporation into the body of Christ, signifying new birth and covenant identity within the Church. The Lord’s Supper is a continual means of grace, where Christ is truly present, nourishing believers, assuring them of forgiveness, and forming them in holy love.

The Sacraments shape the Church’s identity and mission, grounding us in God’s saving work and sending us forth as a people formed by grace. They are central to discipleship, uniting Word, Spirit, and community in the life of the Church.

 

8. Scripture: What is your understanding of scripture’s inspiration, authority, truthfulness, and sufficiency?

I affirm that Holy Scripture is inspired by God, as the Holy Spirit worked through human authors to faithfully communicate all things necessary for salvation. In the Wesleyan tradition and in alignment with the Global Methodist Church’s doctrinal standards, Scripture is the primary and authoritative rule for faith and practice.

Its authority is grounded in God’s self-revelation, and its truthfulness is trustworthy and reliable in all that it intends to teach regarding God, salvation, and holy living. Scripture is sufficient in that it contains all that is necessary for knowing God’s will and for forming disciples in holiness.

While we engage Scripture through tradition, reason, and experience, these are always secondary and subject to its authority. The Church is called not only to interpret Scripture faithfully, but to be shaped by it—proclaiming and embodying its truth in every generation.

 

9. Human Sexuality: What is your understanding of human sexuality expressed in terms of human flourishing?

Human sexuality is a gift from God, created with purpose and goodness, and ordered toward covenantal love, faithfulness, and the flourishing of individuals, families, and communities. In alignment with Scripture and the Global Methodist Church’s doctrinal standards, sexual expression is rightly ordered within the covenant of marriage between one man and one woman, where mutual self-giving reflects God’s faithful love.

From a Wesleyan perspective, holiness shapes all aspects of life, including our embodied relationships. Human flourishing is found not in the unrestrained expression of desire, but in lives formed by holy love, where our affections and actions are brought under the lordship of Christ.

The Church’s role is to uphold this vision with both clarity and compassion—calling all people to holiness, offering grace and accountability, and walking alongside one another in the transforming work of the Holy Spirit.

 

10. Human Beings: How does the biblical vision of human beings made in the image of God form your attitude toward the dignity of human life at every stage from conception to death?

I affirm that every human being is created in the image of God and therefore possesses inherent dignity and worth from conception to natural death. This biblical vision shapes a consistent ethic of life that calls the Church to both protect and nurture human life at every stage.

In the Wesleyan tradition, holiness is expressed in love of neighbor, which compels us to care for the unborn, the vulnerable, the poor, the disabled, and the aging. Human dignity is not based on capacity, productivity, or autonomy, but on God’s creative and redeeming love.

This conviction calls the Church to be both prophetic and pastoral—advocating for the protection of life while also extending grace, support, and compassion to those facing difficult circumstances. In doing so, we bear witness to the sanctity of life and the transforming love of Christ.

 

11. Wesleyan/Methodist Contribution: What is the Wesleyan/Methodist contribution to the Church universal?

The most significant contribution of the Wesleyan/Methodist movement to the Church universal is the doctrine of entire sanctification—the conviction that God’s saving work not only forgives sin but transforms the heart in holy love. This teaching calls the Church to recover the fullness of salvation, expecting that believers, by grace through the Holy Spirit, can be renewed into the image of Christ and live lives marked by love for God and neighbor.

This theological vision is sustained through intentional discipleship structures, particularly small groups such as class meetings and bands, where believers practice accountability, confession, and encouragement in the pursuit of holiness.

Additionally, Wesleyan organizational structures serve the movement of the Holy Spirit, providing connection, oversight, and deployment for mission. Together, these gifts enable the Church to faithfully form disciples and to spread scriptural holiness across the world.

 

12. Global Methodist Church: What is your vision for the GMC?

My vision for the Global Methodist Church is to help lead a Spirit-filled, Scripture-rooted, connectional church fully surrendered to the lordship of Jesus Christ. We are not here to build our own kingdoms, protect our own preferences, or advance personal agendas. We are here to seek the heart of God, guard the faith once delivered to the saints, and align the life of the Church with His purposes.

We are called to be a people shaped by the means of grace, committed to holiness of heart and life, and ready to be sent wherever Christ opens the door. We must be globally minded, not U.S.-centric, remembering Christ’s command to make disciples of all nations.

My hope is that the GMC will be a joyful, apostolic, Wesleyan movement through which the Holy Spirit awakens hearts, forms disciples, raises leaders, and spreads scriptural holiness across the globe.

 

13. Evangelism: What is evangelism and how have you practiced it effectively in your ministry?

Evangelism is the joyful, urgent work of proclaiming the saving Gospel of Jesus Christ and inviting people to repent, believe, and follow Him. In the Wesleyan tradition, evangelism is not merely a single event, but a way of life—prayer-soaked, Spirit-empowered, relationally engaged, and always aimed at making disciples.

Throughout my ministry, I have sought to use faithful evangelistic tools and practices: preaching the Gospel clearly, giving direct invitations to respond to Christ, equipping clergy and laity for personal witness, cultivating cultures of prayer, strengthening hospitality, and creating pathways for follow-up, discipleship, and connection to the local church. By God’s grace, hundreds have professed faith in Christ through these efforts.

I believe effective evangelism happens when the Church is spiritually alive, outwardly focused, and intentional about reaching the lost. When believers openly share their testimony, extend invitations, and trust the Holy Spirit, lives are transformed and the Kingdom of God advances.

 

14. Discipleship: What is a disciple, and how have you effectively made disciples in your ministry?

A disciple is one who has encountered the saving grace of God in Jesus Christ, surrendered to His lordship, and is being transformed by the Holy Spirit into holiness of heart and life. In the Wesleyan tradition, discipleship is not merely learning about Jesus, but actively following Him through worship, prayer, Scripture, obedience, witness, and accountable Christian community.

Throughout my ministry, I have seen disciple-making bear fruit through one-on-one discipleship, Bible studies, prayer groups, and class meetings where believers are encouraged and formed in grace. I am committed to equipping others to make disciples and raising up leaders who walk alongside others in faith.

The Church is called not merely to gather people, but to form mature followers of Jesus Christ and send them into the world.

 

15. Local Engagement: How have you led congregations to engage their local contexts with the gospel?

I have led congregations to engage their local communities by equipping laity to become confident witnesses to the transforming grace of Jesus Christ. Central to this work has been helping people share their faith story and understand the Wesleyan way of salvation: prevenient grace awakens, repentance and faith bring justification and new birth, and sanctifying grace forms us in holiness.

We practiced intentional, outward-facing evangelism through invitational events, neighborhood engagement, prayer walks, community service, hospitality, testimony sharing, guest follow-up, children and family outreach, seeker groups, and personal faith conversations shaped by prayer and listening. These were not merely programs, but expressions of the Church’s calling to meet people with truth, compassion, and the love of Christ.

I have also sought to build congregational cultures where sharing faith is natural and all are invited into discipleship and deeper life in Christ.

 

16. Unreached People Groups: How do you understand the mission of the GMC in relation to unreached and unengaged people groups?

As Global Methodists, the world is our parish and our mission field.   From Genesis to Revelation, we see a God who desires that every tribe, tongue, people, and nation know the saving love of Jesus Christ. For that reason, the Church cannot be content only to care for those already within reach; we are also called to go where Christ has not yet been named. Part of that calling is helping make Scripture available in every language and personal witness available in every land, so that all people may hear and respond to the Gospel. In Wesleyan terms, this is evangelistic, connectional, and Spirit-led work—rooted in prayer, holiness, and obedience. Our calling is not merely expansion, but faithful witness so that all may have the opportunity to know Jesus Christ.

 

17. Global Missions: What is the local church’s role in global missions? How will you equip local churches for that role?

At its heart, the mission of the Global Methodist Church is to share the love of Jesus with all people—including those who have never heard the Gospel or have little access to it. The Great Commission calls us to go, and the Wesleyan movement has always taken seriously the call to spread scriptural holiness across the world.

This means we are called to be a sending Church—raising up leaders, supporting missionaries, and partnering with local believers to plant churches in places where Christ is not yet known. We do this with humility, listening well and honoring cultural contexts, while remaining faithful to Scripture.

Ultimately, this work is not ours alone. The Holy Spirit is already at work drawing people to Christ, and we are invited to join in—so that every person has the opportunity to know and follow Jesus.

 

18. Christian Unity: What is your understanding of Christian unity? How will you lead the Church toward greater unity in Christ and the Spirit both within the GMC and in relation to other ecclesial bodies?

Christian unity is grounded in our shared life in Christ and made real through the work of the Holy Spirit. It is more than agreement or alignment—it is a call to be one in Christ, reflecting His prayer in John 17. I pray we move beyond simply being united to truly living as one people.   Made one in Christ, bound together in truth, holiness, and love.

This means being centered in Christ, fostering a deep commitment to our shared doctrine and discipline while cultivating relationships marked by humility, accountability, and grace. Unity grows as we pursue holiness together and remain centered   in Jesus focused on our mission.

In relation to other ecclesial bodies, I will lead with a spirit of generosity and conviction—seeking partnership, bearing witness to the truth in love, and trusting the Holy Spirit to draw the Church ever closer to the fullness of unity in Christ.

 

19. Bishop's Work: What is your understanding of the work of a bishop?

The work of a bishop is a sacred calling of spiritual oversight that must be confirmed by the Church. The call must be recognized, tested, and entrusted by the body of Christ.

According to the Book of Doctrines and Discipline, a bishop serves as an episkopos—an overseer—called to guard the apostolic faith, proclaim sound doctrine, shepherd the Church, and provide spiritual and missional leadership. This work is not merely administrative; it is deeply pastoral and apostolic.

A bishop helps the Church remain faithful to Jesus Christ while staying focused on the mission field before us. That means equipping clergy, strengthening congregations, overseeing appointments, developing leaders, preserving unity, and stewarding the Church’s mission for the next generation.

At its heart, the work of a bishop is to watch over the Church so that God’s people are rooted in holiness and sent into the world to make disciples of Jesus Christ.

 

20. Your Qualifications: What qualifies you for the office of bishop?

I approach this question with humility, recognizing that no one is fully sufficient for this calling apart from the grace of God. Yet, through the work of the Holy Spirit and the affirmation of the Church, I believe I have been formed for this role. My ministry has been shaped by a deep commitment to Scripture, Wesleyan doctrine, and the mission of making disciples of Jesus Christ.

I have served in a variety of leadership contexts—pastoral, supervisory, and connectional—equipping clergy and congregations, fostering unity, and aligning resources for mission. I have experience working across cultures and conferences, helping to build systems that support both the temporal and missional life of the Church.

Above all, I seek to lead as a servant, attentive to the Holy Spirit, guarding the faith, and guiding the Church to grow in holiness and fruitfulness for the Kingdom of God.

 

21. Assembly of Bishops: What do you see as the role of the Assembly of Bishops?

The Assembly of Bishops serves as a collegial body entrusted with guarding the doctrine, unity, and missional integrity of the Global Methodist Church. In alignment with the Book of Doctrines and Discipline, the Assembly provides spiritual and theological leadership, offering guidance on matters of faith, practice, and connectional life.

This body is deeply pastoral and apostolic—discerning together the movement of the Holy Spirit and ensuring the Church remains faithful to its doctrinal standards while responsive to its global mission. As Bishop Webb has led us, we are not a team of leaders pursuing individual objectives, but a leadership team united in shared commitment to Christ, Christ’s Church, and His Kingdom.

The Assembly also provides mutual accountability and support, modeling unity in Christ and strengthening the Church as we make disciples and spread scriptural holiness across the globe.

 

22. Fellow Bishops: How do you envision working together with fellow bishops?

I envision working with fellow bishops in a spirit of covenant, humility, and shared submission to Christ. Our calling is not to operate independently, but to lead together as a collegial body—seeking the mind of Christ through regular prayer, studying the scriptures, and discernment in community.

In the Wesleyan tradition, connectionalism is a gift that calls us into mutual accountability and shared mission. We are not a collection of leaders advancing personal agendas, but a leadership team united in commitment to the Gospel, doctrinal clarity and the work of the Holy Spirit. This requires trust, honest communication, and a willingness to both lead and be led.

Practically, I will engage collaboratively in discernment, support fellow bishops in their areas, and contribute to decisions that strengthen the whole Church—so that together we may faithfully guide the GMC in making disciples and spreading scriptural holiness across the globe.

 

23. Conference Superintendents: How do you envision working together with and supervising conference superintendents?

The relationship between the bishop and conference superintendents is both connectional and complementary, rooted in our shared commitment to doctrine, discipline, and mission. The bishop bears primary responsibility for providing spiritual, temporal, and missional oversight—energizing and equipping the Church while ensuring that the life of the annual conference aligns with our doctrinal standards and disciplinary practices.

Conference superintendents serve as key partners in this work, extending the bishop’s oversight through direct engagement with clergy and congregations. Together, we form a leadership system that is both pastoral, missionally organized and accountable.

I envision working collaboratively with superintendents through regular communication, shared discernment, and clear expectations—empowering them as they lead, while also providing guidance and accountability for the mission of the GMC. In this partnership, we strengthen the connection and advance the mission to make disciples and spread scriptural holiness across the globe.

 

24. Handling Concerns: If laity or clergy bring concerns directly to you bypassing their presiding elders and/or conference superintendent, would you include the applicable conference superintendent and/or presiding elder in the conversation? If so, how would you empower your conference superintendents and/or presiding elders in the discussion?

I would include the appropriate conference superintendent and/or presiding elder, as our connectional system depends on clear lines of relationship, accountability, and care. In alignment with the Book of Doctrines and Discipline, concerns are best addressed at the appropriate level, with those entrusted to shepherd that context.

When concerns are brought directly to me, I would listen pastorally while also ensuring that the superintendent or presiding elder is engaged in a timely and transparent manner. My role is not to bypass their leadership, but to strengthen and support it.

I would empower them by affirming their authority, inviting their discernment, and walking alongside them in addressing the concern, providing guidance when necessary—so that together we model healthy leadership, uphold our discipline, and care well for both clergy and laity.

 

25. Laity Leadership: How do you envision incorporating laity into the leadership of the church and into your leadership team?

The ministry of the Church is shared by all believers, and John Wesley modeled a movement in which laity were essential to leadership, discipleship, and mission. Lay preachers, class leaders, and band leaders were entrusted with spiritual oversight, accountability, and the spread of the Gospel—reminding us that the vitality of the Church depends upon an engaged, equipped, and Spirit-filled laity.   I have a strong track record of equipping laity for many kinds of leadership, including vital service in church planting across the MidTexas Conference. In alignment with the Book of Doctrines and Discipline, I envision laity serving at every level of the Church—not merely as participants, but as true partners in disciple-making, mission, and leadership. As a bishop, I would continue cultivating a culture that raises up and releases lay leaders so that clergy and laity together may spread scriptural holiness across the globe.

 

26. GMC Challenges: What do you see as the top three challenges facing the GMC today? How would you address them?

The first challenge is living faithfully as a global Church—where diverse cultures are united in our Wesleyan heritage and shared commitment to Christ. This requires us to resist a U.S.-centric lens and instead listen, learn, and lead in ways that honor the global body while remaining rooted in Scripture and doctrine.

The second challenge is developing a credentialing and deployment system that can form leaders at the pace required for a growing movement. This is not about doing away with seminary education, but about creating multiple faithful ministry pathways. We must recover (with modern adaptations) the early Methodist modeled by Asbury and Coke—offering wide lanes into ministry through apprenticeship, mentoring, and contextual training, while maintaining strong guardrails of Scripture, Wesleyan theology and doctrinal fidelity.

The third challenge is sustaining a disciple-making movement so that we remain focused on making disciples and spreading scriptural holiness across the globe.

 

27. Devotional Life: How would you characterize your devotional life?

My devotional life is stronger and more deeply rooted than when I first began serving in episcopal leadership. I have come to understand that a close, abiding walk with the Lord is not optional in this work—it is essential. The responsibilities of leadership continually draw me back to Scripture, prayer, and the means of grace as the source of wisdom, strength, and discernment.

In the Wesleyan tradition, I seek to order my life around these practices, allowing the Holy Spirit to continually form and refine my heart in holiness and love. This is not only an individual pursuit but a shared one. My husband and I intentionally cultivate a life of prayer and devotion together, strengthening both our marriage and our ministry.

It is out of this daily dependence on Christ that I seek to lead—guided by His Spirit and grounded in His Word.

 

28. Theological Resources: What are the top five authors or theological resources to which you turn for research and learning and why?

Scripture is always my primary authority, shaping every other source I read and informing both doctrine and practice. Beyond Scripture, John Wesley's writings remains foundational for me, because they so clearly articulate the Wesleyan vision of grace, holiness, and practical discipleship.

N. T. Wright has been formative in connecting the witness of the New Testament to the life, mission, and witness of the Church in the world. Dallas Willard has helped me see discipleship as the intentional shaping of life under the lordship of Jesus Christ. David deSilva and Kevin Watson have also been valuable guides, bringing clarity and depth to Wesleyan theology, discipleship, and holy living for the contemporary Church.

I also regularly draw from Augustine and the early Church Fathers to remain anchored in the historic Christian faith. Together, these voices help form a framework that is biblically faithful, theologically grounded, and pastorally useful for leadership and teaching.

 

29. Failures: Describe one time you failed; what did you learn from that failure?

As a District Superintendent, I made a significant leadership mistake rooted in a lack of cultural awareness. I assumed a level of similarity among Hispanic communities that did not reflect the rich diversity within Latin cultures. In a new church start, I brought together individuals from distinct national and cultural backgrounds, which led to conflict rather than unity.

This experience humbled me and broadened my understanding. I learned that I must lead with a different lens—one that listens deeply, honors cultural distinctiveness, and resists imposing my own perspective. It reinforced the importance of contextual ministry and the value of local insight.

Since then, I have been involved in launching healthy and effective Hispanic church plants that are attentive to culture and context, reflecting a more faithful and fruitful approach to mission.   This experience has afforded me wisdom and perspective in the role of Bishop as I seek to lead globally.

 

30. Leadership Style: How would you describe your leadership style?

I seek to lead first as a shepherd and servant, keeping the mission of Jesus Christ at the center of all I do. My desire is not merely to manage well, but to discern faithfully, love people deeply, and help the Church walk in unity, clarity, and courage.

I value collaboration, trust, and healthy relationships because the Church is connectional by nature, and faithful leadership depends on listening well and walking together. At the same time, I believe leadership requires clear direction, accountability, and a willingness to act with apostolic urgency when God opens the way.

I am deeply committed to raising up leaders, strengthening conferences/congregations, and building healthy systems that energize, equip, and connect clergy and churches. Above all, I want to help create an environment where people are encouraged, aligned, and empowered so the Church may flourish in faithful, fruitful, Spirit-filled ministry.

 

31. Decision Making: Give an example of a time when you had to make a difficult decision as a leader and how you made that decision.

Throughout my ministry, I have been entrusted with executive-level decisions involving hiring, strategic planning, organizational development, and team leadership. One of the clearest examples came during the formation of the MidTexas Annual Conference, when the decisions before us would shape both our structure and our spiritual culture.

I led collaboratively with the conviction that our team would not move forward on critical matters until we had first brought them before the Lord in prayer. We committed to praying on all important decision as a team.  

That posture required courage, clarity, patience, and spiritual leadership. I learned that difficult decisions cannot be made by strategy alone or in isolation. They require discernment with trusted team members, listening carefully, seeking the Holy Spirit, and trusting God’s direction. By His grace, that approach helped form a conference culture marked by prayer, unity, trust, and faithful dependence on God.

 

32. Confrontation: Give an example of a time when you had to confront an employee or colleague over behavior or beliefs contrary to those agreed upon and how you handled it.

Confrontation, when approached prayerfully and faithfully, can become a means of grace and sanctifying growth. In one instance, I faced a clergy moral failure involving two pastors serving on the same staff. The situation required timely, clear, and pastoral intervention.

I met with each person separately to address the matter directly, naming the concerns in light of our shared covenant, doctrinal commitments, and call to holy living. In each conversation, I sought to hold together truth and grace—speaking plainly about the seriousness of the situation, outlining the available options, and explaining the necessary disciplinary steps and documentation.

At the same time, I worked to offer a path toward accountability, repentance, and reconciliation, while also providing pastoral care for affected family members and church leaders. Ultimately, both pastors surrendered their credentials. Though painful, the process upheld the Church’s integrity and our Wesleyan commitment to holiness.

 

33. Teaching: What experience do you have in a teaching role? How has your teaching style evolved during your ministry?

My teaching ministry has unfolded across many seasons of leadership. I began in family ministries, teaching on Christian parenting and marriage while also overseeing children’s ministry and helping develop pathways of formation for young disciples. As a pastor, I regularly taught Bible studies, seeking to ground congregations in Scripture and in the Wesleyan understanding of salvation.

Throughout every season, I have remained committed to teaching in ways that are accessible, clear, and faithful—so that people can understand and receive the truth of the Gospel regardless of educational level or cultural background.

Over time, my teaching has become increasingly integrative and formational, aiming not merely to inform the mind but to help shape the heart and life. Today, I teach with a strong emphasis on equipping others to teach, lead, and multiply disciples for the sake of Christ’s mission.