The symbol of the “shepherd” is connected with the nomadic civilization. The early period of the life of the people of Israel was spent in the desert. Israel lived a nomadic life, but it was organized into a federation of tribes. Israel knew the dangers and the advantage of war and raiding. The Jewish nomadic religious community was always in search of God, and was more sensitive to His marvels. The exodus was the perfect example of nomadism. Moses then appeared as the true shepherd. David would be his heir, but his successors distorted the function. The situation of lost sheep, of flocks without a shepherd became a reality. Amos, a professional shepherd, cried out against the false pastors (Amos 1:1; 3:12). Osee announced for the first time that God was the true pastor. Isaiah spoke of the shepherd king while not rejecting the God-shepherd theme. These two traditions joined in the person of Christ, God and Messiah at the same time.

From the perspective of the sheep, the shepherd is its life protector. He provides them with food, pastures and streams of water. He rescues them from the predators and thieves. At night he gives them shelter and rest. When injured and unable to walk, he carries them on his shoulder. He knows each and every one of them by name. He is ever watchful and willing to endanger his life for them. From the perspective of the shepherd, the sheep is ever loving and loyal. They obey his commands and follow him wherever he leads them. They recognize his voice and appreciate his service. They are grateful and lovable. They provide the means for his livelihood. Jesus is the shepherd who has come to save the sheep from the restrictions imposed on them by the Jewish leaders. He has come to give life in abundance.

In the context of Church leadership, the symbol of the shepherd is applicable only if we consciously admit that we are dealing with men and women created in the image of God. Human beings can instinctively discriminate the good and bad qualities of the Church leadership. The Church leadership has to believe in the inherent capacity of men and women for self-direction. The people of God have to be involved in the decision making process for better communion and growth. People expect their leaders to be “prophets of justice and defender of human rights, rights of human beings, made in the image and likeness of God” (Pastores Gregis, 67).

Christian leadership is concerned with fostering change. Leadership is inherently value-based since it is intentional and purposive. Since efforts to initiate change can come from anyone in the institution, all people are potential leaders. Leadership is a group process, a collective effort, rather than the actions of a single individual. Christian fellowship involves a radical response from its leaders. The Master in the Church will wash the feet of its Servants. Jesus washes the feet of His disciples. Power in the Church is service. Leaders in the Church are Servants. But in reality this perspective is ignored. Human need for domination influences their cognitions and emotions. Absolute power corrupts absolutely. It is time for the Church leadership to wake up to a Christian understanding of leadership and power.

Christian leadership is also about coping with change. Leaders establish direction by establishing a vision of the future; then they align people by communicating this vision and inspiring them to overcome hurdles. Leaders can emerge from within a group, as well as by formal appointment in a community or organization. Communities and organiz- ations need strong leadership for optimum effectiveness. Leaders are needed to challenge the status quo, to create visions of the future, and to inspire members to want to achieve the visions of a new heaven and earth as envisaged by Jesus.

Change means making things different. Planned change means change activities that are intentional and goal oriented. If a society or individual is to survive, they must respond to changes in its environment. They need to adapt themselves to the new challenges. Adaptation demands a radical change of the behavior of its individuals and groups. It implies reframing of assumptions about the society and individuals. Changing people refers to changes in attitudes, skills, expectations, perceptions, and/or behavior. Change agents help individuals and groups within a society to work more effectively together. It typically involves changing the attitudes and behavior of the members of the community through a process of communication, decision-making, and problem solving.