Languages   |   Education   |   Training   |   Ministry History   |   Questions

 

LANGUAGES

English, Spanish

EDUCATION

School

Degree

End (mm/yy)

 

Aquinas College

B.S.B.A.

1998

 

Western Michigan University

M.B.A. Studies - Degree Not Earned

2000

 

Asbury Theological Seminary

Masters of Divinity

2006

 

Middlesex University

PhD - Theology

2012

 

TRAINING

Course

End (mm/yy)

 

Elder Commissioning - UMC

2006

 

Elder Ordination

2009

 

CERTIFICATIONS

Certification

End (mm/yy)

 

Certified Lay Minister

2001

 

Certified Church Planting Coach - Path One

2012

 

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

 

Mackville / Antioch UMC

Pastor

06/2002

 

St. Paul UMC

Associate Pastor

06/2006

 

Revolution Church UMC

Founding & Lead Pastor

06/2010

 

St. Luke Church - GMC

Senior Pastor

06/2019

 

MINISTRY HIGHLIGHTS

I have been blessed to serve churches in rural, urban, and suburban contexts of small, large, and a new church plant. Every church I have served has grown by at least 25%. St. Paul grew from 700 to nearly 1,000, and my direct area of ministry (Youth), grew from 30 youth to 100+ on Sunday evenings in four years. Revolution Church, a plant in Louisville, Kentucky, began with 70 people and grew to nearly 400 within nine years. St. Luke, my current appointment has grown from approximately 400 to nearly 800 in Sunday morning attendance.

I have served on non-profit boards such as the YMCA, as a church planting coach, on the Mission Team, District Committee on Ministry, Church Planting, and engaged in partnership building with area ministries and non-profits organizations.

Currently, I serve on the Ministry and Higher Education Commission as its Chairperson for the Committee on Approval which oversees the approval of institutions of higher learning to train our pastors, and also on the Mid-South Annual Conference Church Planting Team.

I served as a Teaching Intern at Asbury Theological Seminary from 2007-2012, and as an Adjunct Professor at Asbury Theological Seminary from 2012-2024, teaching in the areas of theology and preaching. My thesis, 'A Dialogue in the Contrasting Christologies of Anselm of Canterbury and Wolfhart Pannenberg,' was published by Emeth Press. I have been published in the Asbury Journal, Seedbed, and recently wrote a chapter offering a Wesleyan theological perspective for religious freedom in the book, 'Faith and Freedom,' to be released in 2026.

QUESTIONS

 

1. Gospel: What is the gospel?

The Gospel, is the good news that by his incarnation, death, and resurrection, Jesus Christ has forgiven and saved us, inviting us to surrender our lives to him, be set free from sin and death, receive the Holy Spirit, and eternal life. By his grace we are regenerated into new life and eternal relationship with the Triune God. We believe that salvation is a dynamic process of relationship in which we are not only saved, but are also being saved, and saved to the uttermost. The sanctifying work of the Holy Spirit draws us into holiness in this life so that we might be complete in love for God and neighbor, readying us for eternal life to come. This same Gospel calls the Church, a kingdom of priests, lay and clergy alike, to go into all the world to make disciples of Jesus Christ, and spread Scriptural holiness.

 

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

The doctrine of the Trinity teaches there is one God, eternally existing in three persons, Father, Son, and Holy Spirit, singular in essence, distinct in three persons, united in divine love. This truth is central to how we read Scripture and understand the relational nature and character of God. One of the best metaphors for the Trinity is a three-note musical chord; three distinct notes, united in one essence of sound.

In John 14:6-7, Jesus reveals the significance of the Trinity to us by declaring he is the way to the Father. The passage is both a reflection of the relational character of God, and also into the divine life of God, revealing to us a beautiful and powerful invitation: God became what we are, so that we might become as he is, to know him personally, share his love, and live in him a new life of divine purpose.

 

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

I believe with all my heart, soul, mind, and strength that Jesus died for our sins as the perfect sacrifice who, in his death and resurrection, revealed the depths of the love of God, gave us victory over evil, sin, and death, and satisfied the debt of our sin. He alone is Lord, and we by faith in him receive forgiveness, freedom, and new life.  

The Church has understood atonement through multiple lenses originating within Scripture: victory (Christ conquers evil, sin, and death), ransom (Christ frees us from the devil), satisfaction (Christ paid our debt), moral influence (Christ reveals the love of God), and substitution (Christ died in our place). These truths shape the mission of the Church, as we live sacrificially, and go to the ends of the earth to proclaim the truth of the Gospel of Jesus Christ to the world, that he alone is Lord.

 

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

The Holy Spirit is the third person of the Trinity sent by the Father and the Son to abide with us (John 16:5-16). The ministry of the Holy Spirit is central and ongoing to the Church, shaping its ministry and mission.

The work or ministry of the Holy Spirit is multifaceted: (1) to convict the world of sin, through prevenient grace by drawing the unregenerate toward repentance, (2) to make manifest in the life of the believer justifying grace and regeneration, (3) to grant spiritual gifts for the building up of the body of Christ, and (4) to cultivate the fruit of transformed life, through sanctifying grace. The Holy Spirit is present in the Church and to the believer, granting real power to be a Spirit-formed and Spirit-filled people by through giving spiritual gifts, equipping, calling lay and clergy to ministry, and sending the Church in mission to the world.

 

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 the desire and gift of God through the power of the Holy Spirit for every believer, to be expected in this life. It is not the end of the Christian journey, but a decisive work within it, enabling us to wholly love God and neighbor. It is not perfection from sickness, ignorance, or mistake, but freedom from intentional and willful sin. God meets us where we are, but his love is too great to leave us there – perfect love drives out all willful sin.

Ezekiel 47:8-12 offers the image of a river from the temple of God, transforming all it touches, allowing everything to live wherever the river goes. The Holy Spirit works by grace within all areas of our lives, displacing willful sin, driving away deadness that disrupts our flourishing, and the flourishing of relationships with God and neighbor.

 

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

Humanity was created in the image of God, good, holy, and willfully oriented toward relationship with God. Though not destroyed, this image was tarnished by the effects of original sin, a consequence of the fall, revealing our sinfulness and separation from God. Restoration comes to us by grace, in the love of the Father, by salvation in the Son, and through the power of the Holy Spirit. By this grace, the image of God is restored, and we are being transformed into the likeness of Jesus Christ.

The Holy Spirit invites us into holiness through the process of sanctification. Holiness is far greater than moral improvement; it is true human flourishing as we are restored to divine intent, able to live in full surrender to God. This vision is derived from Scripture in creation (Genesis 1:28), calling (Exodus 19:6), and as God is shaping our character (2 Corinthians 7:1).

 

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

A sacrament is a means of grace, an act of divine presence, power, and mystery for us, inviting our surrender and participation. The sacraments of the Global Methodist Church include baptism and holy communion, and are a visible, tangible, divine encounter by which we are drawn more deeply into relationship with God.

Water baptism signifies the washing away of sin, uniting persons with Jesus Christ in new birth, incorporating the baptized into the life of the Church. Baptism is an act of human surrender, met by God who covenantally claims us as his own. The Lord’s Supper is celebrated in the presence of the risen Jesus with real spiritual power made manifest at the table and in gracing elements of bread and cup. At the table, we encounter grace, are formed in love for God and neighbor, and receive strength and power to fulfill the mission of the Church.

 

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

2 Timothy 3:16 teaches that all Scripture is God-breathed and profitable for teaching, reproof, correction, and training in righteousness. I believe the Scriptures are fully inspired, authoritative, truthful, and sufficient for the Christian life.   The Scriptures contain and bear witness to the historical mighty acts of God which God providentially ordained and were written by those under the inspiration of the Holy Spirit, faithfully communicating all God desires to reveal. The Scriptures are without error in all they teach and affirm, are sufficient in all that is needed for salvation, serving as the primary source and guide for faith, doctrine, correction, and formation.

Because the Scriptures are inspired by God, those who read them fall under similar inspiration. In submitting to the witness of Scripture, the Word of God becomes living and active within us (Hebrews 4:12), transforming us, and strengthening us to do the will of God.

 

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

Human sexuality is a gift from God, created good, rightly expressed in the marriage covenant between one man and one woman as the directive for human flourishing (see BoDD ¶¶ 302.7-8). Genesis 1-2 reveals that humanity is created in the image of God – male and female – a divinely designed desire for relationship. Genesis 1:28, commands the man and woman to be fruitful and multiply, revealing sexuality is both rooted in unity and generative. Genesis 2:24 describes the marriage covenant as one-flesh: a physically, spiritually, and divinely ordered partnership.

Within this sacred covenant of marriage, humanity flourishes due to unity, mutual self-giving, healthy boundaries, development of families, and community, all of which mirror the nature of God. Scripture bears witness against sexual immorality (all sexual behavior outside the marriage covenant) both descriptively and prescriptively, as transgressions revealing human sinfulness, selfishness, and self-harm, distorting divine intent and disrupting human flourishing.

 

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?

The Scriptures demonstrate that humanity is created in the image of God (Genesis 1:27). Human life, from conception and at every stage until death, is of infinite sacred value. The image of God is expressed relationally, substantively, functionally, and morally, indicating human life is graced by God, for relationship with God, entrusted with the purposes of God, to reflect the character of God. This is the reason why the practices of abortion and euthanasia are incompatible with Christian orthodoxy.

While created in the image of God, we are also tarnished by the effects of original sin, separating us from God and one another. God desires to restore our tarnished image by grace: preveniently, justifying us, then sanctifying us. This Scriptural vision for human life shapes our conviction that God is constantly reaching out to everyone with grace, convicting us to go and share the gospel with those separated from God.

 

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

The Wesleyan/Methodist tradition offers a distinct contribution to the Church: (1) salvation available to all by a life-long process, (2) commitment to practical divinity, and (3) the means of grace to transform the Christian life.

We believe salvation is the gift of God freely available to all, beginning at conception with prevenient grace, completed in glorification or our resurrection from the dead. Our order of salvation teaches prevenient grace draws us to repentance and faith, justification, regeneration, adoption, and assurance – knowing we are forgiven! Sanctification is both a gradual process and instantaneous gift leading us to entire sanctification, completeness in love for God and neighbor. Secondly, our tradition emphasizes practical divinity. Wesley proclaimed a practical faith that leads toward holy living. Finally, the means of grace offer channels through which the Holy Spirit is at work in our lives to transform us: Scripture, sacraments, prayer, fasting, and Christian conferencing.

 

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

Become a Spirit-filled, Spirit-driven, transformational church according to our Wesleyan heritage in four key areas:

1. Grow Vitalized Local Churches.

Local churches are meant to grow, but they need resources, training, and quality leaders. Develop and implement a database/training curriculum, leadership tools, action plan templates, training modules, and shared ideas to help local churches grow and thrive.

2. Transform Poverty-Struggling Communities.

Develop and implement a strategy of less missions for more impact by transforming poverty-struggling communities with microfinance, health care, and sustainability initiatives.

3. Plant New and Multiply Existing Churches.

Plant and multiply 500 new churches worldwide annually through a clear and contextually tailored strategy.

4. Develop the Most Effective Leaders in the Big C - Church.

Work through the Ministry & Higher Education Commission and Kingdom Advancement Commissions to train, resource, and form laity, and clergy by fostering innovation, entrepreneurial thinking, while being committed to our robust theological tradition.

 

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

Evangelism is sharing the good news of Jesus Christ with the world, expressed in the Great Commission (Matthew 28:18-20). It is driven by the historical truth that the Son of God became incarnate, died upon the cross, and rose from the dead, authenticating him Son of God, Savior, and Lord. Jesus Christ is the only one way to be saved.

I have sought to practice and teach a variety of expressions of evangelism: invitational (John 1:39), proclamation (Acts 2:36), apologetics (Acts 17:23), relational (Acts 18:26), incarnational (Acts 20:18-21), biblically informed justice (Acts 7:51-53), and testimonial (Acts 22:6-11). While each has value, I have seen great fruit in cultivating a culture of evangelism through an invitational approach, encouraging people to “come and see.” When authentic Christians intentionally create invitational entry points through worship, small groups, missions, and events, lost people experience the love of God and take the leap of faith.

 

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

A disciple is a follower, pupil, or apprentice who learns to emulate the character, behavior, learning, and legacy of the teacher. Christians follow Jesus Christ, who is Lord, and Savior. When we become his disciple, we follow him, take up our cross, and find new and real life (see Matthew 16:24). I have effectively made disciples through four practices: personal witness, passionate orthodox teaching, a purposeful pathway, and pastoring future leaders.

First, while imperfect, I strive to follow Jesus Christ and live a life surrendered to him, while inviting others to “come and see.” Second, I am committed to teaching with theological clarity and orthodoxy, grounding disciples in Scripture, while pointing them to Jesus. Thirdly, I have utilized intentional pathways for discipleship, so that disciples might experience the transforming love of God. Finally, I invest in raising up leaders, helping them discern calling, offering coaching, while providing opportunities to lead.

 

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

I have led congregations to engage their local contexts with the gospel by cultivating a personal evangelism culture, and discerning and joining God where He is already working.

First, I have developed a “come and see” culture at every church I have pastored. I believe churches must regularly cast vision, equip, and encourage every disciple to recognize their responsibility is to lead people to Jesus, and also the responsibility of the church to provide faith entry points (e.g. events and groups). Similarly, I have worked with local church leadership to discern where God is already at work, joining him in supporting organizations where the gospel can be shared. One church I served supported mothers pursuing education, with volunteerism and financial support. My current church has a Swahili staff pastor who leads a Swahili language worship service for displaced Congolese people. Partnerships like these create opportunities to lead people to Jesus.

 

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

The Global Methodist Church is “entrusted with a lifesaving and transforming message that we must share with others.” Our calling is to reach the lost, and our mission grows as the lost become disciples who then go and make more disciples. Rooted in the Wesleyan-Methodist tradition, we believe the prevenient grace of God is already at work in every person to bring them to faith in Jesus Christ. Mission then, calls, equips, then sends people to bear witness to the grace of God in Jesus Christ that has saved them.

I believe our role is to go, responding with courage faithfully, taking up our crosses to share the truth of Jesus Christ with urgency because for one reason: we were once lost until the gospel came to us. That is why we go, sharing the gospel, making disciples, planting churches, engaging in missions, and raising up leaders.

 

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

The role of the local church in missions is inherently GLOCAL – simultaneously global and local – engaging in missions on two fronts: (1) acts of mercy, meeting frontline immediate needs, and (2) works of justice, fostering transformative initiatives via a biblical vision for human flourishing as a function of the imago dei. Image bearers restore human flourishing in mission GLOCALLY.

The local church has vital resources to offer: prayer, training, leadership, and financial generosity. Effective mission prioritizes indigenous leadership, ensuring the gospel takes root in culturally faithful and sustainable ways. The Global Church supports this through prayer, partnership, training, and financial support. I envision helping equip annual conferences through prayerfully discerned, clear, strategic plans; by aligning and training leaders to sustain the work; and finally, by cultivating a culture of generous stewardship. The ultimate goal in missions is engagement, helping every church and disciple get involved.

 

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 central to the prayer of Jesus in John 17, that his followers would be one, just as he and the Father are one, so the world may believe. It is essential to note that Jesus anchors unity in truth. That is the key word – truth. Only when the truth of God is present, can unity exist. This is the spiritual battle of the modern church.

I would lead the Church toward truth and unity by emphasizing three commitments: orthodoxy of belief, orthopathy of heart, and orthopraxy of mission. Orthodoxy of belief grounded in the truth of Scripture binds us together. Rightly ordered hearts – orthopathy of heart – shapes holiness of heart and life. Faithful orthopraxy allows for contextual diversity while maintaining unity of purpose in mission. Holding these in tension with truth, humility, and charity, leads toward unity within the GMC and other ecclesial bodies.

 

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

My understanding of the work of a bishop is grounded in the Book of Doctrine and Disciplines (¶¶602-603). I believe the work of a bishop is essential, because it guides the church toward its vision, defends the faith, and orders the life of the church.

(1) Leadership – bishops are called to visionary, servant-hearted leadership, to grow the church. (2) Defenders of the Faith – bishops guard and uphold the faith, order, liturgy, doctrine, and discipline of the church, that is rooted in Scripture and the Wesleyan tradition. (3) Revivalists – bishops are revivalists of genuine faith who call the church to renewal, faithful witness, and the dictated direction of the General Conference. (4) Teachers – bishops reclaim the historic teaching office of theological instruction, practical leadership, and discipleship. (5) Apostles – bishops order the life of the church for the sake of its mission through ordination, appointment, and mission.

 

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

By the grace of God, from Scripture (1 Timothy 3:1-6, Titus 1:5-16), and with the counsel of others, I believe my life and ministry reflects the qualifications, even as I recognize my continued need to grow in grace. The spiritual gifts I have been given—apostleship, teaching, leadership, and wisdom—have been used to renew struggling churches, plant new congregations, grow existing congregations, develop fruitful future leaders, and orthodox teaching in both church and academic settings. I seek to cast vision uncompromisingly, lead courageously, and share the gospel unreservedly. My background in business has also strengthened my ability to lead with clarity, strategy, and effective stewardship. My greatest desire is to see people know and live for Jesus.

If the Lord calls and the Church affirms, I will give all that I am to do all the good I can for the sake of growing the Kingdom through the Global Methodist Church.

 

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

The Assembly of Bishops according to BoDD ¶¶ 606 is fundamentally a covenantal body marked by mutual trust, accountability (both within the assembly and externally to the larger church body), and shared responsibility for the life and mission of the Church. This is far beyond leadership and/or administration; it is a spiritual responsibility that forms the nexus of doctrine, mission, and people of the Church.

I understand this broadly as four larger areas: (1) Grow the church and advance its mission; (2) Instruct the church by providing theological instruction and moral guidance that is rooted in Scripture and faithful to our Wesleyan theological heritage; (3) Lead collaboratively and in community with laity and clergy by way of temporal leadership in key decisions, consultation, nominations related work, and governance; and (4) Shepherd the church toward unity both internally within our body, and externally within the scope of our ecumenical work.

 

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

I envision working together with fellow bishops in covenant community, strategically, collaboratively, courageously, and under accountability. The episcopacy is not a collection of individuals, but a covenantal body that is called to lead together, empowered by the Holy Spirit, under the Lordship of Jesus Christ. I value a collegial community shaped by transparency and honesty, where we engage openly and thoughtfully. This type of collaborative leadership culture requires trust in God, one another, and for decisions not shaped by human agendas but by the power of the Holy Spirit. I also envision being part of a team that values courageous leadership, fighting for the faith and unwavering to our Wesleyan theological heritage, while seeking to develop new methods and strategies to help the church grow. It is also essential and non-negotiable that our covenant is to be accountable not only to one another but also the larger church body.

 

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

I view conference superintendents as key leaders in the Global Methodist Church, serving as operational officers of annual conferences. They possess a keen awareness of their context, including ministry needs, opportunities, leadership giftedness, and areas of concern. Their leadership ensures ministry operational needs are met with effective boots on the ground.

As a bishop, I would approach this relationship with mutual respect, trust, collaboration, clarity, strategic thinking, accountability, and courage. My desire is to help annual conferences fulfill their mission with operational integrity, clear process, and alignment with doctrinal fidelity. I view my role as one of providing oversight to strengthen the work of conference superintendents, not to micromanage it. I would offer discernment and reflection in the strategic planning and governance for each annual conference, and prioritize training and resourcing to support the leadership of the conference superintendents to advance the mission of the church.

 

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?

If laity or clergy approach me with concerns while bypassing their presiding elder and/or conference superintendent, my first step would be to ask and understand, “Why?” Their response may reflect a lack of clarity, challenges, or serious concerns. I am mindful that issues of triangulation arise in ministry, requiring clarity of process and well-defined leadership roles.

If proper protocols for communication were not followed, I would kindly ask laity or clergy to follow those protocols first. If a concern was valid yet went unaddressed, I would gently ask for a call or conference with the appropriate leaders to discern why, encouraging a sensible solution, without my involvement. If a solution could not be mediated, I would offer to be present, offering a clear process. In cases involving complaints, chargeable offenses or harassment, I would follow processes dictated by BoDD ¶¶ 903-908, with care, integrity, and pastoral leadership.

 

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

I believe laity are essential to the life and leadership of the church. Exodus 19:6 and 1 Peter 2:5 offer a theological foundation for the priesthood of all believers, and our Methodist heritage is rooted in powerful lay led ministry. BoDD ¶¶ 502-503 recognizes the callings of both laity and clergy, desiring to develop, then deploy both in ministry.

Lay leadership inclusion requires intentionality, ensuring places at every table on every team exist for laity to be involved, heard, and valued as trusted contributors. Practically, I envision developing the training of both laity and clergy through both Kingdom Advancement and Ministry and Higher Education Commission initiatives over these next six years. This can be done through a catalogue of training courses and materials helping both laity and clergy grow in grace, equipping them for greater effectiveness as they lead in their ministry contexts to advance the mission of the Church.

 

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

1. The Relevancy of the GMC: We Exist to Grow Local Churches.

The denomination exists to serve and support the local church. We must develop the resources to grow local churches: education, training, planting, development, and curriculum.

2. The Route of the GMC: A Right-Sized Strategy.

The denomination is growing quickly, but without a unified strategy, we risk overextending and breaking into pieces. Discerning a clear, collaborative, aligned strategy that is achievable for this season of life together is critical.

3. The Reflexes of the GMC: Building a New Culture of Trust.

We have brought with us inherited cultural reflexes, and some need to end. We need a culture of trust, transparency, and collaboration. I offer a simple metaphor – are we playing poker individually, or building together with Legos? If we will be unified and grow the church, we have to learn how to be transparent and work together.

 

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

I would characterize my devotional life as a dialectic: both rigidly disciplined and always gloriously adapting to the grace of God. I maintain a structured rhythm that anchors my life in Christ, while remaining open to the Holy Spirit to form and renew me. An important word in my devotional life is balance. The balance I seek comes in the disciplines of Scripture reading, prayer, study, fasting, physical fitness, two accountability partners, and a counselor whom I meet with at least five times per year. I also enjoy a trip to the monastery at St. Meinrad Archabbey in Indiana, annually.

I deeply love and enjoy the work of ministry, and because of it, I practice sabbath. Sabbath includes solitude to recharge, recreational activity, and family time. My devotional life is the well from which my ministry flows, grounding me to remember who is the Lord of my life.

 

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

I draw from a range of authors and resource areas: Theology, Leadership, Preaching, Formation, and Biblical Studies. This approach has shaped my development in pastoral ministry as well as that of an adjunct professor:

Theology – Ken Collins (Wesleyan), Tim Keller, NT Wright, Firebrand (Theology + Context), Wolfhart Pannenberg (Systematic).

Leadership – Patrick Lencioni, John Maxwell, Simon Sinek, Brene Brown, Jocko Wilink. These help shape leadership clarity, process, discipline, and emotional intelligence.

Preaching – Ellsworth Kalas, Carey Nieuwhof, John Mark Comer, Christine Caine, Alistair Begg. These leaders reveal preaching with clarity, relevance, Scriptural fidelity, and creativity.

Spiritual Formation/Contemplation – Thomas Merton, Eugene Peterson, Dallas Willard, Early Fathers. These authors help me toward a deeper more contemplative life in Jesus Christ.

Biblical Studies – NIV Application, Word Biblical Commentary, Abraham Joshua Heschel, Jacob Neusner, Bill Arnold, NT Wright. These resources provide biblical depth.

 

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

While I have failed in a variety of ways – decisions delayed, strategies that did not yield fruit, or tactics that fell short – the most formative failure in my ministry was a lack of urgency in preparing my previous church for a transition of leadership. I never saw the transition coming...until it happened.

The experience shaped me deeply. Eternity is far too long and leadership far too important, because churches close and people die without Christ daily. Struggles which followed my departure were my failure of urgency. I could have prepared my former church leadership more effectively for transition - even if I thought they had more time until that day arrived. What I learned was this: urgency is the posture of the heart to realize the time is always now (Mark 1:15). I adopted that attitude of the heart ever since, to lead with urgency, courage, and clarity.

 

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

While much could be offered, generally speaking, I would share these points:

Visionary – I am innovative, forward-thinking, and regularly cast vision that offers clarity of direction, calls for commitment, and inspires people to live for God courageously.

Systems Thinking – I think of leadership in terms of systems – what parts exist within the system of the church, and then how do each of the parts contribute both individually and collaboratively to the greater whole.

Strategic – I prefer strategic thinking – developing practical strategies that lead to achievable results.

Process-Oriented – I utilize process oriented solutions by developing procedures or a step-by-step method to solve problems that can be shared with multiple teams and/or churches to improve and grow.

Collaborative – I like working in a creative team environment that encourages every team member to be bold in defining and working toward a common vision and goal.

 

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.

Unquestionably, the most challenging decision I have made as a pastoral leader concerns disaffiliation. Those reading this likely faced the similar challenges regarding navigating the future in light of a denomination that had lost the roots of its identity.

I led collaboratively, employing a process-oriented systems thinking strategy to discern over an almost fifteen-month period of time. The vision for the plan considered 10 different areas such as human sexuality, doctrinal matters, episcopal leadership, and practical ministry considerations. We employed a process of study, reflection, and then deliberation. Our team collaboratively took the time and care to listen, clarify, and make sure that every team member felt heard and valued in the process. Finally, we applied a systems-based approach for congregational communication, conference relationship, voting matters, legal/accounting needs, and church potentialities for anticipated displaced church members. While painful, our church vote was nearly 92% for disaffiliation.

 

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.

I once confronted a ministry colleague regarding theological issues and their misuse of authority to promote personal convictions. Though gifted and articulate, their lack of congruence with Methodist Doctrine created conflict. My approach to confrontation is direct. I practice active listening, and a process-oriented approach for problem solving. I gather involved parties, discern a central theme for the issue(s), and share decisive action steps to remedy the issue (Matthew 18:15-20).

I asked for a conversation and listened carefully, sharing clear feedback concerning theology and behavior. I offered a few clear points for improvement. When concerns intensified, I worked with the Staff Parish Team. I encouraged the colleague they were better suited for a different denomination and offered to make phone calls to help. While upsetting at the time for the colleague, it was the right decision for the church, as well as for the future of the colleague.

 

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

I believe the Lord has gifted me in teaching, which I have stewarded in three primary arenas: pastoral ministry, theological education, and church planting/coaching.

As a pastor, teaching has been central through preaching, leading Scripture and theological studies, and training laity and clergy. We launched Revolution University, at our church plant, offering courses in theology, mission, and Inductive Bible Study. I have also taught in higher education, serving at Asbury Theological Seminary as a teaching intern (2007–2012) and then adjunct professor (2012–2024), in the areas of theology and preaching. Finally, I have invested in teaching through church planting and coaching. As Chair of Church Planting for the Mid-South Annual Conference, I now lead a monthly gathering that emphasizes both support and training. Over 24 years of ministry, my teaching style has evolved, taking on the form of mentoring, coaching, and developing younger leaders.