Languages | Education | Training | Ministry History | Questions

LANGUAGES

English

EDUCATION

School

Degree

End (mm/yy)

Asbury Theological Seminary

MDiv

05/1999

Truett Theological Seminary

DMin

In Process

Texas Tech University

Human Development & Family Studies

05/1995

TRAINING

Course

End (mm/yy)

Advancing Pastoral Leadership - 5 years

05/2017

Exponential Multiplier Learning Community

05/2022

CERTIFICATIONS

Certification

End (mm/yy)

Certificate of Spiritual Transformation, The Transforming Center with Ruth Haley Barton - 2 years

05/2021

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

Christ Church Methodist, The Woodlands Texas

Senior Pastor

05/24

Cornerstone Methodist Church, Houston, TX

Senior Pastor

04/21

Chapelwood/Fairbanks UMC, Houston Texas

Directing Pastor/Pastor

06/2015

Spring Wood UMC, Houston, TX

Co-Pastor

07/2011

Faith Methodist, Richmond, Texas

Associate Pastor

09/2008

MINISTRY HIGHLIGHTS

Christ Church Methodist, The Woodlands, TX: +30% growth in 2025

Cornerstone Methodist Church, Houston, TX: Vision Integration; successful disaffiliation from the UMC; 20%+ increase in attendance & giving.

Chapelwood/Fairbanks, Houston, TX: Lead team member, Directing Pastor of Family Discipleship. Led 90+ staff and 7 direct reports in ministry to Children, Students, College, Preschool, Recreation, Scouting, and Special Needs. Sent to Fairbanks UMC to lead a merger. The merger was hugely successful with the sell of their property and 100% of the congregation merging with another UMC.

Spring Wood UMC, Houston, TX: led the church worship and staff restructuring, debt retirement; parsonage relocation; homeless ministry launch; capital campaign; cultural transformation toward community engagement.

QUESTIONS

1. Gospel: What is the gospel?

The Gospel is the transforming reality that God, in holy love, pursues and reconciles a broken humanity to himself through the life, death, and resurrection of Jesus Christ, offering 'full salvation' to all who believe.

This journey is defined by the movement of grace: Prevenient grace is the divine love surrounding all people, prompting our first desire for God. Convincing grace awakens us to our need for a Savior, leading to justifying grace, where we are made right with God through faith and born into new life. Sanctifying grace is the Holy Spirit’s ongoing work, maturing us into Christ’s likeness and empowering us to love God and neighbor perfectly. Finally, glorifying grace is the culmination of our restoration, bringing us into God’s presence forever. This 'Wesleyan Way' invites us to receive new life, embody scriptural holiness, and participate in God’s mission.

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

The Trinity is the interpretive key to the Christian faith, revealing one God who eternally exists as Father, Son, and Holy Spirit. These three persons are co-equal and co-eternal, united in essence yet distinct in relationship. This doctrine provides the necessary framework for understanding Scripture faithfully, safeguarding us against the errors of polytheism (three gods) or modalism (one God changing masks).

More than an abstract concept, the Trinity reveals that God is, by nature, communal and self-giving love. This is vital because salvation is not merely a legal transaction, but an invitation into this divine life. Through Christ, we have access in one Spirit to the Father (Ephesians 2:18). While the fullness of God’s triune nature remains a profound mystery, it is a mystery that invites us to be transformed by the Spirit and caught up in the love that defines God’s very being.

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

I understand the death of Jesus as a dramatic liberation of humanity from cosmic captivity. Humanity was held in bondage by the spiritual powers of sin and death. Jesus gave his life as a ransom for many, entering the realm of the enemy to break the chains of our collective slavery (Mark 10:45). Because death could not hold the Sinless One, his resurrection served as the ultimate victory, disarming the principalities and powers and triumphing over them (Colossians 2:15).

This understanding profoundly impacts my view of the Church’s mission. We are not a passive community, but an active outpost of Christ’s triumph. Our mission is to manifest this liberation by confronting injustice, offering healing to the brokenhearted, and announcing the freedom found in the Victorious Christ. As co-laborers, we participate in the ongoing work of reclaiming every inch of creation for its rightful King.

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

The Holy Spirit is the animating life of the Church, moving it beyond a mere institution into a living, supernatural body. As the primary agent of sanctifying grace, the Spirit works through the means of grace—Word, Sacrament, and fellowship—to restore the imago dei (image of God) within believers. This transformation ensures the Church remains a holy vessel for God’s presence (1 Corinthians 3:16).

We understand the Church as a connectional community where the Spirit bestows diverse gifts, empowering the priesthood of all believers to function as one body (1 Corinthians 12:11). Furthermore, the Spirit provides our apostolic impulse. Just as the river in Ezekiel’s vision flows from the temple to bring life to the desert, the Spirit drives the Church outward to offer transformative grace and scriptural holiness 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?

I wholeheartedly affirm the doctrine of entire sanctification. To explain it, I often use the analogy of a disease: while a doctor’s forgiveness is comforting, the patient ultimately seeks a cure. Entire sanctification is the hopeful belief that God’s grace does not merely forgive our past but fundamentally heals our hearts. If justification saves us from the penalty of sin, entire sanctification is the Holy Spirit delivering us from its power (Romans 6:6).

This is not a claim of 'flawless performance,' but a total surrender of self-will. It allows the Spirit to fill us with an undivided love, restoring the image of God within us so that we are 'perfected in love' (1 John 4:18). This transformation creates a holy fearlessness; once emptied of self-interest, we are freed from personal agendas and empowered to serve the world with a bold confidence rooted entirely in Christ.

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

Holiness and human flourishing are inseparable. Created in the Imago Dei, we thrive only as this divine image is restored within us. Far from restrictive rules, holiness is the soul's liberation through sanctification. As the Holy Spirit heals the self-will that fractures joy, we step into the abundant life Christ promised (John 10:10). Perfected in love, this life aligns our character with God’s design.

Furthermore, holiness is inherently missional. Just as Jesus calls believers a source of 'living water,' a sanctified life naturally spills over to bless the community (John 7:38). We flourish most when emptied of self-interest, filled instead with a love that serves others. Thus, the command to be holy is not a burden, but a profound call to become vessels of healing and hope for a broken world (1 Peter 1:16).

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

I joyfully affirm the Sacraments as sacred means of grace through which God sovereignly acts. Baptism is a covenantal gift available to all ages, representing our initiation into the family of God (Colossians 2:11–12). While we recognize children as heirs of the Kingdom (Mark 10:14), baptism alone does not save; every individual must eventually profess personal faith in Christ (Romans 10:9).

In Holy Communion, we embrace the real presence of Christ, believing he spiritually nourishes us at his table (1 Corinthians 10:16). This sacrament offers us salvation, healing, and restoration while sustaining our sanctification. It unifies the Church as one Body (1 Corinthians 10:16-17), bridging the gap between the divine and the mundane. Together, these sacraments empower the priesthood of all believers (1 Peter 2:9) to use our diverse gifts to spread scriptural holiness throughout the world.

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

I affirm that the Holy Scriptures are the supreme authority for faith and practice. Following the conviction of John Wesley, who described himself as a 'man of one book,' I believe 'all Scripture is God-breathed' (2 Timothy 3:16). This divine inspiration serves as the primary standard by which all other theological claims are measured, ensuring the Church remains grounded in the apostolic witness and the revelation of Jesus Christ.

The absolute truthfulness of Scripture is foundational, faithfully revealing God’s nature, for 'the word of our God endures forever' (Isaiah 40:8). Furthermore, the sufficiency of Scripture is essential, as it contains all things necessary for salvation and guides the journey of sanctification. As believers yield to this truth, the Spirit transforms the heart, fulfilling the promise that 'the law of the Lord is perfect, refreshing the soul' (Psalm 19:7). This text provides the exhaustive map for a life perfected in love.

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

Human sexuality is a divine gift designed for flourishing within the sacred covenant of marriage between one man and one woman (Genesis 2:24). While the fall introduced brokenness to human sexuality, grace provides both forgiveness and fundamental healing. The physical nature of humanity is integral to the pursuit of scriptural holiness, for the body is a temple of the Holy Spirit, bought with a price to glorify God (1 Corinthians 6:19–20).

This journey is not mere behavior management but liberation through sanctifying grace. The Spirit transforms fractured places, freeing the believer from the weight of past impulses to experience the abundant life promised by Christ (John 10:10). By aligning life with the Creator’s intent, the soul is no longer ruled by feelings but anchored in the peace of God (Colossians 3:15). This alignment facilitates the true, vibrant joy of holy living and the restoration of the divine image.

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 biblical vision of the Imago Dei establishes the inherent worth of every person as a unique creation of God. This conviction begins at conception; as Psalm 139:13–16 testifies, God 'knit me together in my mother’s womb,' marking life as a divine gift from its inception. Because 'in his hand is the life of every creature' (Job 12:10), a commitment to protecting the unborn, the vulnerable, and the elderly is foundational to the Christian walk.

In the Wesleyan tradition, the preservation of life is an act of stewardship and a response to divine love. This compels the Church to advocate for a culture of life, supporting expectant mothers and treating the dying with profound dignity. Trusting the promise that God sustains the faithful even to old age (Isaiah 46:4), scriptural holiness is lived out by cherishing the divine fingerprint on every person, from the first heartbeat to the final breath.

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

The Wesleyan movement enriches the Church universal through a distinct emphasis on practical divinity, accountable discipleship, and perfect love. Practical divinity bridges intellectual belief and daily living, ensuring theology is never confined to the academy but lived out through the means of grace. This commitment recovers the primitive, apostolic witness by uniting orthodoxy with orthopraxy as 'vital piety,' leading to heart transformation (James 1:22).

The contribution of accountable discipleship provides the communal structure necessary to 'watch over one another in love.' This intentionality sustains the pursuit of perfect love, or entire sanctification, which offers a hopeful trajectory for the soul. Salvation extends beyond forgiveness to full restoration, as God desires to heal the heart and free the believer from the power of sin (Romans 6:22). This optimistic view of grace affirms that no person or habit is beyond the Holy Spirit's power (2 Corinthians 12:9).

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

I envision a Spirit-fueled movement—joyful, diverse, global, and unapologetically orthodox. We must reject the safety of the enclave to recover our apostolic DNA: aggressive church planting and deep, accountable discipleship. In a culture exhausted by failed humanism, we are uniquely positioned to offer 'optimistic grace'—the conviction that God truly heals the human heart and restores the divine image (2 Corinthians 5:17).

By empowering a unified force of clergy and laity, we will not just proclaim the Gospel but demonstrate it with infectious joy. The vision is for a church that boldly interrupts upon society with Kingdom hope, offering the whole Gospel to the whole world (Matthew 28:19–20). This movement awakens a hunger for holiness in every community, ensuring that the transformative power of the Holy Spirit is accessible to all.

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

Evangelism is an active participation in the Holy Spirit’s work to proclaim the Good News, inviting individuals to accept divine grace and enter a life of discipleship. Grounded in the doctrine of prevenient grace, this mission recognizes that God is already drawing people to himself before any human witness arrives (John 6:44). Consequently, evangelism requires an incarnational movement; the Church must go where people are rather than remaining stationary.

I practice this by bridging the sacred and secular. I have preached in local tattoo parlors, and officiated celebrations for those released from prison, demonstrating that God’s grace is not confined to a building. Simultaneously, I cultivate a 'sending culture' within my congregation. We train members to articulate their faith stories, we fund lay-led outreach ideas, and lower the barriers to entry in our worship, empowering our people to invite their neighbors with confidence.

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

A disciple is one who follows Jesus, is being changed by Jesus, and is committed to the mission of Jesus. This holistic transformation aligns the head, heart, and hands with the call of Christ: 'Follow me, and I will make you fishers of men' (Matthew 4:19). To foster this, I utilize an integrated approach that functions systemically, relationally, and practically.

Systemically, I transition small groups toward the Class Meeting model to move participants from passive study toward deep spiritual accountability (2 Corinthians 3:18). Relationally, I employ a 'Jethro Model' by prioritizing the spiritual growth of leaders, equipping them to mentor others through the bridge of relationships (Exodus 18:21). Finally, I implement practical service as a catalyst for stretching faith. By engaging members in hands-on ministry followed by theological debriefing, I seek to equip saints for the work of ministry, ensuring every believer matures into the fullness of Christ (Ephesians 4:12).

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

I lead with the conviction that we must prepare for those who seek us out while proactively engaging our community beyond the church walls. Grounded in the mandate to 'seek the welfare of the city' (Jeremiah 29:7), we have initiated prayer walks to discern community needs through a spiritual lens. We demonstrate active service by partnering with Family Promise to support families in transition and by hosting bi-annual Caregivers Conferences.

We’re also committed to the next generation; this includes radical hospitality, such as providing breakfast to local high school students during finals, direct spiritual investment in our onsite preschool and daycare with weekly faith formation classes, and chapel services. Additionally, we facilitate Alpha sessions to provide a safe environment for neighbors to explore the Gospel. Through these diverse initiatives, I seek to fulfill the Great Commission (Matthew 28:19), walking with individuals from initial curiosity into a vibrant, meaningful faith community.

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

I understand the mission of the Global Methodist Church through the lens of prevenient grace, confessing God is already at work in every culture. No people group is truly 'unengaged' by God; they are merely unengaged by the Church. Our mission is not to export a missing God, but to witness boldly to the One already present, as the Spirit has been 'seeking the lost' (Luke 19:10) long before our arrival.

We join this Missio Dei by practicing an incarnational ministry, modeled after Christ who 'dwelt among us' (John 1:14). We intentionally enter the 'thin spaces' of people's lives to apprentice them to the Jesus who has been wooing them all along. We do not bring the light; we uncover it, spreading scriptural holiness alongside the grace that preceded us. This ensures the Gospel is not an external imposition, but a realization of the divine image within every community.

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

The local church is the primary vessel for divine mission, not a passive donor. It embodies a global identity, reflecting the heavenly vision of every nation, tribe, and tongue (Revelation 7:9). As the fundamental unit of mission, the congregation witnesses to prevenient grace and serves as Christ’s incarnational presence worldwide.

To equip churches, I am committed to a lean structure and robust relational engagement. By fostering horizontal partnerships—like church-to-church and pastor-to-pastor connections—I ensure resources flow directly to the point of need. This strategy cultivates mutuality instead of dependency, empowering congregations to join God’s work through sacrificial love. By shifting from generic support to personal investment, I aim to lead the Church in fulfilling the mandate to be Christ's witnesses 'to the end of the earth' (Acts 1:8).

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 anchored in Christ’s prayer 'that they may all be one... so that the world may believe' (John 17:21). This unity is not uniformity, but the 'unity of the Spirit in the bond of peace' (Ephesians 4:3). Within the Global Methodist Church, I will lead as a bridge-builder, ensuring that global voices—reflecting the 'every nation, tribe, and tongue' of Revelation 7:9—shape our common life through Spirit-led discernment.

Externally, I embrace Wesley’s 'Catholic Spirit' (2 Kings 10:15): 'If your heart is as my heart, give me your hand.' I will pursue strategic missional alliances with Wesleyan-Holiness partners and those who contend for the 'faith once delivered' (Jude 1:3). By balancing doctrinal firmness with grace, I seek to lead the Church in embodying the una sancta, laboring until 'the earth is filled with the knowledge of the glory of the Lord' (Habakkuk 2:14).

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

I understand the work of a bishop as fundamentally spiritual, apostolic, and connective—a calling to serve as a catalyst and servant among equals. As an overseer (episkopos), the bishop models the faith internally and represents the community with integrity to the world (1 Timothy 3:7).

This role requires a bridge-builder who fosters unity and maintains a non-anxious presence. Leading with 'towel and basin' holiness, a bishop ensures ecclesiastical structures serve the movement, not the reverse. Central to this stewardship is the courageous responsibility to hold clergy accountable (working alongside Conference Superintendents) to their sacred vows, ensuring the integrity of the pulpit and the protection of the flock. Ultimately, the bishop is the chief pastor and defender of the faith, responsible for shepherding the church which Christ purchased with His own blood (Acts 20:28).

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

I acknowledge that the office of bishop is not a prize, but an apostolic mantle carried only by grace. While I believe no one is inherently qualified, my life and ministry have prepared me for this responsibility. Over 20 years of service across diverse 'classrooms'—from college ministries to multi-national congregations, and from small to large congregations—has forged a cross-contextual leadership style equipped to bridge cultures and foster unity.

I offer a consistent track record of fruitfulness; by prioritizing incarnational ministry, my current congregation achieved 30% growth during the previous year. Furthermore, serving as Chair of the Conference Staff and Superintendency Committee, alongside my tenure on the Global Episcopal Committee, has prepared me for our connectional complexities. I lead by influence and remain committed to contending earnestly for the faith which was once for all delivered to the saints (Jude 1:3) while shifting our focus toward sending capacity.

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

The Global Methodist Church Assembly of Bishops serves as the primary guardian of doctrinal purity, apostolic faith, and Wesleyan theology. As general superintendents, they provide spiritual leadership, ensure accountability, and strengthen our global witness over bureaucracy.

I view the Assembly not as a corporate board but as the church’s primary spiritual equipping office—a bridge between the academy and the altar. In this collaborative space, bishops must work together to refine processes for best practice. Crucially, they must partner closely with conference superintendents to empower front-line ministry, while working alongside the Connectional Council and General Conference to execute our shared strategic plans. By ensuring believers receive orthodox instruction with a distinct Wesleyan accent, the Assembly fulfills our highest calling: equipping the saints for ministry (Ephesians 4:12) and ordering the life of the church for its global evangelistic mission.

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

I envision our collegiality as a sacred covenant of spiritual sharpening and mutual support among servant leaders. The Assembly must be a collaborative partnership where we hold one another accountable to our shared doctrine and discipline, 'praying always with all prayer and supplication in the Spirit' (Ephesians 6:18) for our collective holiness. By intentionally bridging cultural divides across our worldwide connection, we foster a cross-pollination of fruitfulness and share strategic breakthroughs to propel the church as a vibrant missional movement.

Though assigned to specific geographical areas, we exercise a unified General Superintendency. We actively share the connectional load, defend the historic orthodox faith, and work toward all Global Methodists receiving consistent, robust theological equipping regardless of their geographic location. Together, we order the church’s life for our global witness, ensuring that we 'stand fast in one spirit, with one mind striving together for the faith of the gospel' (Philippians 1:27).

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

I envision the relationship between a bishop and conference superintendents as a covenant of spiritual partnership. While their roles are distinct, both are vital and necessary for the health of the connection. I envision it being helpful for bishops to regularly bring superintendents together to foster an environment where iron sharpens iron (Proverbs 27:17). This collaborative space will allow for navigating the complexities of their specific contexts by sharing strategic breakthroughs and mutually sharpening their leadership.

The partnership between the superintendents and bishops is particularly critical when navigating the tender and difficult nature of the complaint process. Both must fully understand their respective roles to act with consistent integrity and grace. To ensure this work remains effective, I believe in providing meaningful supervision by gathering feedback from those working most closely with the superintendent. By standing together as a strategic bridge, we order the church’s life for evangelism (Ephesians 4:1).

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?

To maintain connectional order, I will immediately include the conference superintendent in any conversations regarding local concerns, strictly following the Supervisory Response outlined in the Book of Doctrines and Discipline. While I will always listen with a pastoral heart, I must gently but firmly clarify that the superintendent is the primary leader responsible for the conference’s health. Bypassing this office undermines the very leadership we seek to cultivate. Therefore, for any resolution to be effective and sustainable, the superintendent must lead the restorative process.

I will empower superintendents by positioning them as the primary agents of reconciliation rather than mere middle management. During joint discussions, I will act as a supportive presence while explicitly deferring to the superintendent’s local authority. By providing clear episcopal backing, we demonstrate a unified front that honors their office, ensures a just resolution, and strengthens the church's trust in their leadership.

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

I envision the role of the laity not as a supportive audience but as co-laborers in the kingdom. My leadership philosophy is rooted in the biblical mandate that identifies the church as a 'royal priesthood' (1 Peter 2:9). To incorporate laity effectively, I will ensure they are represented at every level of our connectional governance. This includes appointing lay leaders to conference committees and ensuring their voices are central to our strategic planning.

On my immediate leadership team, I will include a Conference Lay Leader(s) as a key partner in discernment and decision-making. By fostering a culture that honors the priesthood of all believers, I will empower laity to lead in areas of their professional expertise and spiritual gifting. This collaborative approach ensures that the church’s leadership remains grounded in the lived experience of the people we serve.

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

I identify the three most significant challenges as preserving our movement DNA, shifting from migration to multiplication, and resisting institutional drift. We must navigate the vital tension between the movement as the fire and the denomination as the fireplace. Our mission is to ensure we never become a movement that has lost its way nor a denomination that has lost its fire.

To address this, we must transition from growth by migration to growth by multiplication. This requires grounding clergy and laity in Wesleyan teachings of scriptural holiness, so they possess the confidence to share their faith. Furthermore, we must protect the local church from institutional gravity by ensuring our structures remain the servant of the movement. Finally, we must lead with an apostolic voice by allowing bishops to be spiritual leaders rather than administrative managers (2 Timothy 4:2).

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

My devotional life is a disciplined rhythm of scripture, silence, and prayer. Each morning, I begin in the Word, allowing the biblical narrative to orient my heart before entering a time of intentional silence. This quietude prepares me for focused intercession, lifting the needs the Lord places on my heart. I conclude this daily time by praying Wesley’s Covenant Prayer on my knees—a physical and spiritual posture of total surrender to God’s will.

Additionally, I practice weekly rhythms of fasting, Sabbath keeping, corporate prayer, and accountable discipleship. These disciplines ensure my ministry remains a sustained work of the Holy Spirit rather than a product of human effort. By maintaining a rule of life that prioritizes these means of grace, I am continually surrendering my life so I can love the Lord with all my heart, soul, and mind (Matthew 22:37).

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

Currently, my research and learning are shaped by resources that integrate historical orthodoxy with the holistic formation of the believer. I turn to N.T. Wright for New Testament scholarship that emphasizes the historical reality of the resurrection. For the Old Testament, the scholarship of Sandra Richter and Bill Arnold provides a vital foundation for understanding the covenantal narrative of Israel. The work of Lesslie Newbiggin remains essential for navigating the challenges of being a missional church in a post-Christian context.

For spiritual formation, I rely on Ruth Haley Barton to guide the inward life of leadership. My current research on the body-soul connection is deeply informed by James K.A. Smith and Robert E. Webber, who emphasize how liturgical practices shape our desires. I also incorporate the insights of Annie Murphy Paul and David G. Benner to understand the integration of cognitive science and soulful living (Colossians 2:8).

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

Early in my ministry, I attempted to implement a significant structural change within a local congregation without first cultivating the necessary relational capital. I mistakenly believed that the clarity of the vision and the strength of the logic would be sufficient to garner support. Instead, the initiative met with deep resistance, not because the change was incorrect, but because the pace of leadership had outrun the pace of the community’s trust. This resulted in unnecessary division and a temporary loss of missional momentum.

From this failure, I learned that leadership moves at the speed of trust. I discovered that a leader must be a shepherd who walks with the flock, ensuring they are heard and valued before asking them to move toward a new horizon. Now, I prioritize 'pre-decisional' dialogue and transparent communication, ensuring that we stand fast in one spirit (Philippians 1:27).

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

I characterize my leadership style as Spirit-led, collaborative, relational, and strategic. I believe the healthiest decisions emerge from a community of spiritual discernment, so I prioritize an environment of open communication. By maintaining high transparency, I seek to eliminate the anxiety that often accompanies organizational change and instead foster a culture of mutual trust.

Above all, I serve as a spiritual leader who recognizes that others often possess the specific technical expertise required for daily operations. I am committed to identifying and encouraging the unique spiritual gifts of both clergy and laity. By positioning myself as a servant-leader among co-laborers, I empower others to take ownership of the ministry while I provide the theological and strategic framework. Together, we fulfill the mandate to 'encourage one another and build each other up' (1 Thessalonians 5:11).

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.

Upon arriving at a new congregation, I identified three staff members who were no longer aligned with our missional needs. Although some individuals urged me to move quickly and terminate these employees, I did not feel that such an abrupt approach was the direction God intended for our community. While I possessed the authority to implement immediate changes, I sensed the Lord calling me to a period of prayer and total surrender of the situation. I recognized that a purely administrative solution could damage the relational fabric of the church.

By choosing to pray and wait, I allowed space for the Holy Spirit to move. Within six months, two staff members transitioned independently. Within a year, the third followed. This outcome resulted in a victory for all involved, preserving the peace of the church while honoring the dignity of the individuals. We must remain faithful in prayer (Romans 12:12).

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 had to confront an employee whose performance was consistently failing to meet our organizational standards. They were missing critical deadlines, forgetting key assignments, and frequently showing up to meetings unprepared. Recognizing that such patterns undermine the collective mission and the morale of the team, I scheduled a private meeting to address these concerns directly. I approached the conversation with a posture of both clarity and care, providing specific examples of the missed expectations while inviting them to share any underlying challenges.

We collaborated on a strategic improvement plan that included clear benchmarks and regular check-ins to ensure accountability. This process allowed me to remain relational while upholding the professional standards required for effective ministry. By speaking the truth in love and providing a pathway for restoration, I sought to ensure that all our work is done in a manner worthy of the calling we have received (Ephesians 4:1).

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

Throughout my ministry, I have served in diverse capacities, including instructing university undergraduate students in Old and New Testament survey classes as an adjunct teacher. In the local church, I utilize a preaching and teaching style that bridges ancient truth with modern application. My approach has undergone a significant maturation in response to increasing biblical illiteracy, shifting from assuming a baseline of scriptural knowledge to providing clear historical and narrative frameworks.

This development was solidified during a lesson on the Joseph narrative in Genesis, when a student’s confusion with the New Testament Joseph underscored the necessity of foundational teaching. I no longer take context for granted; instead, I strive to make the complex accessible, ensuring that we are 'rightly handling the word of truth' (2 Timothy 2:15). By prioritizing clarity and narrative coherence, I seek to equip the 'saints for the work of ministry' (Ephesians 4:12).