📚 Reading: Multiplying Christian Leaders: A Framework for Finding, Training, and Sending Men in the Church

Multiplying Christian Leaders: A Framework for Finding, Training, and Sending Men in the Church

Throughout church history, one of the greatest and most persistent challenges has been the raising up of faithful leadersto carry forward the mission of God. From the early church’s appointment of elders in every city (Acts 14:23), to Paul’s charge to Timothy to entrust the gospel to “faithful men who will be able to teach others also” (2 Tim. 2:2), leadership multiplication has always been central and always difficult. Even Jesus Christ, the perfect Son of God, entrusted His world-changing mission to twelve deeply flawed and ordinary men (Eph. 3:20–21). Their failures and shortcomings are well-documented in the Gospels, yet by the Spirit’s power they became apostles who turned the world upside down (Acts 17:6). This paradox illustrates both the weakness of human vessels and the greatness of God’s plan: leadership is never about perfection but about faithfulness and multiplication.

The mandate remains unchanged. Despite humanity’s frailty, the Great Commission (Matt. 28:18–20) continues to call the church to make disciples of all nations. Central to this mission is the intentional formation of leaders who can guide, teach, and multiply others. However, cultural, institutional, and personal barriers often inhibit the church from producing the kind of leaders who can carry the gospel forward. In an age marked by consumer Christianity, cultural confusion about manhood, and widespread disengagement of men from spiritual leadership, the task of raising leaders is more urgent than ever.

This paper explores how churches can faithfully multiply Christian leaders, especially men, through the framework of finding, training, and sending. It argues that multiplying leaders requires a cultural shift that reclaims a biblical vision of leadership, realistic expectations that honor God’s use of flawed vessels, intentional training that integrates both teaching and lived experience, and courageous deployment that entrusts responsibility to emerging leaders. Underlying all of this must be a posture of prayerful dependence, for only God can ultimately raise and sustain leaders for His church. By drawing on biblical foundations, ministry sciences insights, and practical ministry experience, this paper seeks to offer a replicable model for leadership multiplication that is both faithful to Scripture and responsive to the needs of the contemporary church

1. The Problem of Leadership Multiplication

The shortage of spiritual leaders is not a new dilemma; it is woven into the fabric of redemptive history. In the Old Testament, Moses faced exhaustion as he tried to lead Israel singlehandedly until his father-in-law Jethro advised him to appoint elders to share the burden (Exod. 18:13–27). Centuries later, the apostle Paul recognized the same challenge and charged Timothy to entrust sound teaching “to faithful men who will be able to teach others also” (2 Tim. 2:2). These texts demonstrate that leadership multiplication is not an optional enhancement but an essential mechanism for the preservation and expansion of God’s people. Without it, both the mission and the community of God’s people falter.

In the contemporary church, this challenge has been magnified by a convergence of cultural and ecclesial factors. First, cultural confusion about manhood has weakened male participation in spiritual leadership. Secular culture often presents distorted models of masculinity—either hyper-aggressive domination or passive detachment—that conflict with the biblical vision of sacrificial servant-leadership embodied in Christ (Eph. 5:25–27). As a result, many men enter church life uncertain of their identity and hesitant to embrace leadership responsibility.

Second, the rise of consumerist models of church has shifted the focus of many congregations toward providing spiritual goods and services rather than equipping disciples for ministry. In such environments, congregants—including men—are conditioned to attend, consume, and evaluate church programming rather than to engage as active disciple-makers. This consumerist orientation undermines the New Testament vision of the church as a body in which “each part does its work” so that the body “builds itself up in love” (Eph. 4:16).

Third, the professionalization of ministry has unintentionally created a dependency on paid clergy and staff, sidelining lay leaders. While formal theological education and vocational ministry are valuable, they can contribute to the perception that leadership is reserved for a few highly trained professionals rather than the shared responsibility of the entire body. This widens the gap between pulpit and pew, reinforcing passivity among men who assume leadership belongs only to the “experts.”

The combined effect of these forces is a church in which men are often passive participants rather than active disciple-makers. Instead of reproducing themselves in others, they remain dependent on existing leaders for spiritual growth. This stands in direct contradiction to the biblical mandate. Scripture is unequivocal: the church must raise up leaders who not only follow Christ but also equip others to follow Him (Eph. 4:12–16). Leadership in the biblical sense is inherently reproductive—disciples make disciples, and leaders form leaders.

From a ministry sciences perspective, the problem is compounded by the absence of intentional systems for leadership development. Leadership rarely emerges by accident. Without clear pathways for identifying, training, and commissioning new leaders, churches unintentionally perpetuate a cycle of dependence and scarcity. Thus, the crisis of leadership multiplication is not merely a lack of willing individuals but also a failure of culture, systems, and intentionality.

Addressing this problem requires a radical reorientation of how churches think about leadership, discipleship, and the role of men in the life of the body. The following sections will outline a biblical and practical framework for reversing this trend through finding, training, and sending faithful leaders who will, in turn, multiply others.

2. Finding: Changing the Culture and Expectations

2.1 Change the Culture

The task of multiplying leaders cannot begin until the culture of the church itself is re-formed. In a cultural climate where churches are often commodified—offering spiritual goods to religious consumers—and where biblical manhood is diminished or distorted, many men have never been told or shown that they were created to lead. Instead of viewing themselves as responsible spiritual leaders in their homes, workplaces, and congregations, men are often encouraged to settle for passivity or distraction.

The first task of finding leaders is thus cultural reformation within the church. This means reshaping both the teaching and the practices of the congregation so that men are consistently called to embrace their God-given responsibility. Leaders must intentionally model, teach, and celebrate Christlike manhood. Such manhood is not defined by domination, authoritarianism, or cultural stereotypes but by sacrificial love and servant-leadership, as Paul commands: “Husbands, love your wives, just as Christ loved the church and gave himself up for her” (Eph. 5:25).

The biblical portrait of Jesus—the God-man who led passionately, who defended the weak, and who laid down His life for His bride—offers a countercultural vision of masculinity. This vision confronts cultural extremes: the passive, consumerist man on one side, and the domineering, abusive man on the other. Instead, Jesus shows us that true leadership flows from humility, courage, responsibility, and sacrifice.

Ministry sciences perspectives affirm this shift. Research on organizational culture suggests that healthy communities are shaped by their visible practices and shared values. If a church celebrates only the preaching of a few professionals while sidelining men’s participation, the culture communicates that leadership is unattainable for most. But if a church highlights stories of ordinary men leading Bible studies, mentoring younger believers, or serving faithfully in their homes, then the culture communicates that leadership is both possible and expected.

Changing the culture requires patience, intentional teaching, and visible modeling. Over time, men begin to see themselves not as spectators but as participants, not as consumers but as leaders-in-training.

2.2 Change the Expectations

A second barrier to multiplying leaders is the misguided expectation that leaders must appear “ready-made.”Churches often look for charismatic, polished, or naturally impressive individuals and overlook the quiet, unassuming men whom God may be preparing. The story of David’s anointing is instructive. When Samuel went to Jesse’s house, he assumed the older, stronger sons were the obvious choices. Yet God corrected him: “The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7).

This passage reminds us that human assessments of leadership potential are often flawed. God chose David, the youngest shepherd boy, because of his heart, not his external qualifications. In the same way, churches must resist the temptation to recruit leaders based on worldly standards of charisma, social status, or professional accomplishment.

Instead, the process of raising leaders begins with identifying men who are:

• Teachable: willing to listen, learn, and grow (Prov. 12:1).
• Spiritual: demonstrating sincerity and a heart for God, even if they lack experience (John 1:47).
• Authentic: unpretentious and real, not performing to impress others.

Paul captures this paradox in 2 Corinthians 4:7: “But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us.” Broken vessels—flawed men with weaknesses and imperfections—are precisely the instruments God uses to display His grace and power.

From a ministry sciences standpoint, this means shifting the recruitment lens from competence to character, from polish to potential. The key question is not, “Who already looks like a leader?” but rather, “Who is willing to grow, and who is faithful in small things?” Jesus Himself underscored this principle: “Whoever can be trusted with very little can also be trusted with much” (Luke 16:10).

When churches lower their unrealistic expectations and elevate biblical ones, they expand their leadership pipeline. Men who once assumed they were “not leadership material” begin to see themselves as disciples on the journey to becoming disciple-makers. The outcome is not a handful of polished professionals but a multiplying community of faithful men, each learning to lead in his sphere of influence.

. Training: Making and Seizing the Time

If finding men is the first step in leadership multiplication, training is the crucial second. Without intentional training, men remain passive spectators instead of equipped leaders. The New Testament vision of leadership makes clear that equipping others is not secondary work but the very heart of ministry. Training must be prioritized, structured, relational, and patient enough to allow room for failure and growth.

3.1 Training Is the Work of Ministry

Ephesians 4:12–16 offers a decisive redefinition of leadership. Pastors, elders, and ministry leaders are not called to perform all the ministry themselves but to “equip the saints for the work of ministry, for building up the body of Christ”(Eph. 4:12). Leadership, in other words, is not primarily about activity but about multiplication—raising up others who can carry on the mission.

The example of Jesus underscores this truth. Though He preached to thousands, healed crowds, and taught multitudes, He invested the bulk of His ministry in twelve men. Even more striking, within that twelve He poured deeply into three—Peter, James, and John. In the face of overwhelming needs, Jesus prioritized the few over the many. He understood that lasting transformation comes not through momentary impact but through multiplication.

For pastors and elders today, the implication is clear: training others is not an optional add-on for when schedules allow—it is the work of ministry itself. From a ministry sciences perspective, this requires a paradigm shift. Leaders must see themselves not primarily as performers of ministry but as developers of people. In practice, this means investing disproportionate time in a small group of men who can, in turn, disciple and lead others.

3.2 Formal and Informal Training

Training men requires both formal instruction and informal exposure.

Formal Training

Formal opportunities provide structured teaching environments that build biblical knowledge and leadership vision. These include:

• Preaching that integrates discipleship and leadership themes: Sermons should not only expound Scripture but also highlight the call to lead, serve, and multiply. When preaching repeatedly names the responsibility of men as disciple-makers, it creates a culture where leadership is expected and celebrated.
• Men’s Bible studies with intentional discipleship content: Group studies should move beyond surface fellowship into deeper exploration of God’s Word, biblical manhood, and leadership responsibilities. Scripture itself provides the foundation for calling and equipping men.
• Weekly or biweekly mentorship meetings: Regular rhythms of prayer, reflection, and coaching establish accountability and create space for men to process what they are learning and how to apply it.
• Christian Leaders Institute (CLI) courses: A key addition to formal training is structured theological and ministry education through CLI. CLI offers free, accessible online courses in areas such as Christian Basics, Bible Interpretation, Pastoral Care, Christian Ethics, and Ministry Skills. These courses can be pursued individually, but when integrated into the life of a men’s group or Soul Center, they become a powerful tool for systematic equipping. Churches can assign courses as part of their discipleship pathway, celebrate course completions, and connect training directly to Christian Leaders Alliance (CLA) ordination opportunities.

By weaving CLI into formal training, churches provide men with scalable and credible education that complements local teaching and mentoring. CLI helps ground men in theology while local leaders provide context, accountability, and application.

Informal Training

Informal opportunities are equally vital. Men need life-on-life exposure to ministry. Jesus modeled this by taking His disciples with Him as He healed, taught, and ministered (Mark 3:14). Paul did the same with Timothy, Silas, and Titus. Informal training can include:

• Bringing men along on hospital visits or counseling sessions.
• Involving them in evangelism conversations.
• Allowing them to sit in on sermon preparation or leadership meetings.

Ministry does not happen in a vacuum, and neither should training. Ministry sciences emphasizes that apprenticeship learning—watching, imitating, and gradually practicing—produces long-term growth. When men both study formally(through CLI and local teaching) and practice informally (through shared ministry experiences), they develop the character, knowledge, and confidence needed for multiplication.

and sermons into the real contexts where ministry happens.

3.3 Loosening the Reins

One of the greatest barriers to leadership multiplication is the perfectionism of current leaders. Many pastors believe, “If I don’t do it, it won’t be done right.” While this instinct is understandable, it stifles growth. If leaders cling tightly to every responsibility, men remain underdeveloped and dependent.

Training requires loosening the reins—entrusting men with responsibility even if they are inexperienced or untested. Jesus modeled this in Luke 10 when He sent out the seventy-two disciples, two by two, to preach and heal. They were not fully ready, but He sent them anyway. Some failed, but their failures became learning opportunities that shaped them for future faithfulness.

From a ministry sciences perspective, this reflects the principle of experiential learning. True growth happens when individuals are given tasks slightly beyond their comfort zone. Failure, under patient oversight, becomes a crucial part of the process. Leaders must be willing to:

• Assign meaningful responsibilities.
• Provide coaching and correction afterward.
• Resist the urge to rescue prematurely.

Failure is not fatal—it is formative. Men who stumble and learn often emerge stronger than those who are never entrusted with responsibility at all.

Summary

Training leaders requires a shift in perspective:

1. Equipping is ministry itself, not a distraction from it.
2. Formal and informal training must work together—structured study and life-on-life mentoring.
3. Loosening the reins allows men to learn by doing, including through failure.

When churches embrace this model, they begin to create a culture where men move from passive participants to active disciple-makers, equipped to lead in their families, congregations, and communities.

4. Sending: Responsibility, Challenge, and Prayer

If finding men is the first step and training is the second, the third essential movement is sending—entrusting men with real opportunities to serve and grow. In a volunteer-driven church, sending is not about creating spectators but about equipping ordinary believers to step into extraordinary responsibility.

4.1 Give Them a High Call

As men mature through their studies and spiritual growth, churches must entrust them with meaningful assignments. These may begin as volunteer roles—teaching a small group, assisting in pastoral care, or coordinating outreach projects—but they should be large enough to stretch their faith, hone their skills, and help them grow in resilience. For some, this volunteer service becomes a stepping stone toward more formal recognition, eventually leading to the pathway of becoming an ordained Christian leader through a body such as the Christian Leaders Alliance. Grace for mistakes must be balanced with honest accountability, showing men that leadership is both a privilege and a process.

4.2 Honest Feedback and Growth

Volunteers are not strengthened by vague encouragement alone. They need honest, constructive feedback that celebrates what went well but also names areas for improvement. Gentle but direct input helps them recognize the weight of responsibility while also affirming their progress. This balance builds leaders who can face the realities of ministry with endurance and faith. Those who continue to grow in competence and character demonstrate readiness for greater responsibility, including ordination as commissioned or licensed leaders in their local church or broader network.

4.3 The Role of Prayer

Ultimately, neither training systems nor ordination tracks can substitute for the transforming power of God. Volunteer development and ordained ministry must be rooted in prayer at every stage:

• Before: asking God to bring forward faithful men willing to serve.
• During: interceding for wisdom, humility, and growth in those volunteering and training.
• After: praying for endurance and fruitfulness in those ordained to leadership.

Prayer acknowledges that the church is Christ’s bride, and that He alone raises and sustains leaders for His work. Volunteers and ordained ministers alike serve not in their own strength but in dependence on God.

Summary

The sending process is both practical and spiritual. It begins with training volunteers for meaningful service, continues with feedback and accountability to foster growth, and culminates in ordination for those who demonstrate faithfulness and calling. By emphasizing both volunteer training and the recognition of ordained Christian leaders, the church ensures that leadership multiplication is sustainable, Spirit-led, and deeply rooted in Christ.

5. Ministry Sciences Reflection

From a ministry sciences perspective, leadership multiplication aligns with three critical principles:

• Adult Pedagogy: Adults learn best when education is practical, participatory, and purpose-driven. Finding, training, and sending men integrates these elements.
• Group Dynamics: Men thrive when they are part of accountable peer groups that reinforce growth and model leadership.
• Leadership Development Theory: Effective leadership formation involves gradual entrustment, experiential learning, and feedback—principles evident in both Jesus’ ministry and Paul’s mentoring of Timothy and Titus.

6. Conclusion: Multiplication as the Church’s Mission

Literally every ministry in church history has struggled to raise up leaders. Yet this is not a reason for despair but an invitation to return to biblical and practical foundations. The framework of finding, training, and sending offers churches a replicable process for multiplying Christian leaders, especially men.

• Finding men by reshaping culture and expectations.
• Training them through intentional teaching, mentoring, and real ministry exposure.
• Sending them with responsibility, feedback, and prayer.

By adopting this framework, churches can transform men’s ministry from passive fellowship into a leadership pipelinethat advances the Great Commission. In doing so, they echo the apostolic pattern: “What you have heard from me… entrust to faithful men, who will be able to teach others also” (2 Tim. 2:2).