Introduction
To lead is to be an agent of change and to guide followers toward the accomplishment of worthwhile goals (Yukl, 2006). Leadership is the process of influencing followers to understand and agree about what needs to be done and how to do it, and the process of facilitating individual and collective efforts to accomplish shared objectives. On the basis of this understanding of leadership David Yonggi Cho is deservedly recognised as one of the most effective church leaders of the twentieth century. He has directed a process of influence that has resulted in monumental accomplishments in terms of the growth and influence of Christianity in Korea and throughout the world. He has demonstrated the capacity and will to rally men and women to a common purpose, and the character to inspire confidence within his followers.
Lim (2004) observes that Cho has been ‘a charismatic leader par excellence, yet he remained humble and simple, a model of mature spirituality and servant-leadership’ (p. 206). Yoido Full Gospel Church (YFGC) had by the end of 1994 grown to be the largest congregation in the world with a membership of 700,000 (Lee, 2004). Cho has also overseen the establishment of one university, seven Bible seminaries, a daily newspaper, various welfare organizations, and a missions organization that had sent 600 missionaries throughout the world as of 2003 (Hong, 2004; Lee, 2004). His achievements through his leadership of YFGC are remarkable. In this paper I seek to examine the effectiveness of Cho as a leader through the lens of Servant Leadership theory (Greenleaf, 1997; Sendjaya, Sarros & Santora, 2008).
Characterizations of Cho’s Leadership Style
Cho’s leadership has been characterized as being charismatic (Hong, 2000), transcendent (Lee, 2001), and spiritual (Lim, 2004).
Cho as Charismatic Leader
Hong (2000) interprets Cho’s leadership as charismatic and points out that his followers perceive him as possessing charisma. The notion of charismatic leadership is derived from the Greek word charisma which means ‘divinely inspired gift.’ Charismatic leaders typically articulate an inspirational vision for an organization’s future that motivates its members to extraordinary effort and achievement and generate enthusiasm among the members of the organization by presenting new opportunities and solutions, and by connecting the needs of the members of the organization to the projected vision (House & Howell, 1992). The followers of charismatic leaders perceive them to be endowed with qualities not found in ordinary leaders. This perception of the charismatic leader’s qualities motivates followers to higher levels of commitment and task performance than would otherwise be the case. A positive correlation between charismatic leadership and follower performance and satisfaction has been demonstrated in various empirical studies (Shamir, House & Arthur, 1993; Shamir, Zakey & Popper, 1998).
Hong’s characterization of Cho as a charismatic leader is valid. Cho’s articulation of strong and bold vision, his willingness to take on high personal risks, to engage in self-sacrifice, and to act in innovative, unconventional and effective ways to achieve the vision stamp him as a charismatic leader. His confidence, dedication to his convictions, and high energy and persistence are charismatic leadership qualities. The results of his charismatic leadership are evident in YFGC and its many associated ministries. Cho’s success has created and enhanced his charisma in the eyes of his followers. Cho’s leadership and its impact on his followers and on the efficiency and effectiveness of the various ministries he leads stamp him as a charismatic leader.
Cho as Transcendent Leader
Lee (2001) proposes that Cho is a transcendent leader. The concept of transcendent leadership is Lee’s own proposal and is not a recognized theory of leadership. Lee posits that Cho’s transcendent leadership is the result of three dimensions: the human aspect, the divine aspect, and methodology. The human aspect refers to charismatic and transformational qualities in Cho’s leadership style including the articulation of a positive vision, the demonstration of exceptional personal qualities, and strong confidence and convictions. The divine aspect refers to Cho’s reliance on the Holy Spirit and his commitment to prayer. The methodology refers to factors such as Cho’s skill in developing leaders and delegation of authority and tasks as evidenced in the home cell system in YFGC.
Lee’s proposal is underdeveloped theoretically and empirically untested. The leadership behaviors he refers to are conceptualized in existing leadership theories including charismatic, transformational, and servant leadership. However, Lee is correct in emphasizing the transcendent and spiritual dimension of Cho’s leadership.
Cho as Spiritual Leader
Lim (2004) suggests that Cho exercises spiritual leadership. By this he means that ‘the spiritual quality of Cho’s leadership’ is its foremost characteristic (p. 183). Lim cites integrity, humility, simplicity of lifestyle, teachableness, and generosity as characteristics of Cho’s spiritual leadership. He also links spiritual leadership to Cho’s ‘experience of special supernatural endowment’ including his strong sense of divine calling and mission, his many supernatural experiences, and his strong orientation to the Holy Spirit (p. 184).
Fry (2003) argues that spiritual leadership incorporates vision, hope, faith, and altruistic love which foster higher levels of organizational commitment and productivity among followers. Employees who work for organizations they consider to be spiritual are less fearful, more ethical, and more committed. Spiritual leadership entails creating a vision wherein organization members experience a sense of calling that provides meaning to their lives and their involvement in the organization. It also incorporates establishing a social and organizational culture based on altruistic love whereby leaders and followers have genuine care, concern, and appreciation for both self and others, thereby producing a sense of belonging and membership.
The spirituality of a leader is the sum of the beliefs, values, attitudes, behaviors, decisions, and relationships that the leader expresses. Christian spirituality is usually connected to the example of Jesus and typically focuses on his demonstration of servant leadership. The apostle Paul typifies this approach in Philippians chapter two when he exhorts his readers to humility and service and grounds his exhortation in the example of Jesus. Lim’s characterization of Cho’s leadership as spiritual is in line with this Christian interpretation and is valid.
Cho’s Self-Understanding of His Leadership Style
While Cho can validly be understood as a charismatic, transcendent, and spiritual leader, he typically refers to himself as a servant leader. A thematic analysis of Cho’s writings on leadership indicates that he usually writes to and for pastoral leaders within the church (Cho, 1995, 1996a, 1997, 2002, 2005). Most of his references and quoted examples refer to pastoral ministry and leadership. Cho advocates servant leadership modeled on the example of Jesus. His dominant theme is the need for leaders to be filled with and obedient to the Holy Spirit. Cho usually attributes his success in church leadership to his own reliance upon the Holy Spirit. He also places significant emphasis on the value of devotion to Scripture and prayer, and the importance of vision and faith.
Cho (2002, 2005) maintains that the secret to church growth is first and foremost the leader’s reliance upon and obedience to the Holy Spirit. He also emphasizes the importance of leaders being devoted to reading and preaching God’s Word and to prayer. Other important themes are that pastoral ministry is service to others which should be motivated by love for others, that servant leadership involves self-sacrifice, and that effective leadership involves the casting of vision, enthusiasm, and a positive attitude. Cho (1996a, 2005) advocates the need for leaders to be goal oriented and to be passionate and positive in the pursuit of set goals. He links vision and goal-orientation to faith in God’s word and its demonstration through the spoken word and bold action. The secret to such leadership behavior is reliance upon the Holy Spirit.
Cho advocates servant leadership as appropriate to church leaders and other Christian leaders. He understands his own leadership as being based on service to God and to the members of the church he leads. Servant leadership behaviors that he advocates include practicing humility, leading and influencing by personal example, and working for the well being of others. Cho also emphasizes the need for leaders to be visionary and to inspire others to achieve corporate goals. This aspect of leadership incorporates the behaviors of inspiring faith and hope, setting goals, demonstrating enthusiasm for and conviction to organizational objectives, and proclaiming a positive message. Cho’s leadership reflections and his self-understanding of his own leadership focus on behaviors that are incorporated into servant leadership theory.
Cho as Servant Leader
Servant leadership as popularized by Greenleaf (1997) posits that service to followers is the primary responsibility of leaders and the essence of ethical leadership. Service includes nurturing, defending, and empowering followers (Patterson, 2004). A servant leader is concerned for the needs of followers and seeks their well being along with the well being of the organization. Servant leadership promotes the development of people through the sharing of power, community building, the practice of authenticity in leadership, and the provision of leadership for the good of followers. Greenleaf believes that followers of servant leaders are inspired to become servant leaders themselves. The results of servant leadership include higher ethical standards within organizations and greater value placed on human worth. Social injustice and inequality are opposed and the weak and marginal members of society are treated with respect and appreciation.
Sendjaya, Sarros, and Santora (2008) define the distinctive construct of servant leadership as consisting of a natural inclination to serve, having the priorities of followers first, organizations second, and leader last, having spirituality as the source of motivation, and engaging in self-sacrificial behavior. Cho’s emphasis on leadership being service to God and to the members of the church resonates with servant leadership theory. His advocated behaviors of practicing humility, leading and influencing by personal example, and working for the well being of others are essential servant leadership behaviors. His understanding of his leadership as being an expression of his spirituality and a demonstration of self-sacrifice are consistent with servant leadership theory. Sendjaya, Sarros, and Santora (2008) suggest that servant leadership can be conceptualized in six dimensions of behavior: voluntary subordination; authentic self; covenantal relationship; responsible morality; transcendental spirituality; and transforming influence.
Voluntary Subordination
Voluntary subordination is a leader’s willingness to take up opportunities to serve others whenever there is a legitimate need regardless of the nature of the service, the person served, or the mood of the servant leader (Blanchard & Hodges, 2003). This voluntary nature of service implies that servant leadership is more about ‘being a servant’ than just merely ‘doing acts of service’, thus reflecting the leader’s character (Jaworski, 1997). The readiness to renounce the superior status attached to leadership and to embrace greatness by way of servanthood is considered a hallmark of servant leadership (Greenleaf, 1997). Jesus demonstrates servant leadership, describing himself as being ‘among you as one who serves’ (Luke 22:27).
Cho demonstrates a willingness to be a servant and to engage in acts of service to God and to his followers. He understands himself as a servant and does not appear to pursue the privileges that his position affords him. He frequently cites the example of Jesus as appropriate for Christian leaders. He maintains a consistent focus on exercising leadership for the good of church staff and members and commitment to a lifestyle of simplicity. Cho (2002) teaches that love is the appropriate motivational force for leadership (pp. 178-9, 187). He states that leaders should exhibit great dedication to serving people in order to develop their talents and grow as persons (2002, 175-180). He believes that his followers respond positively to his leadership because they understand that he genuinely loves them (1997a).
Lim (2004) suggests that Cho exercises leadership ‘in servanthood for the good of his co-pastors and church members, and not in domination and exploitation for the good of himself and his family’ (p. 184). Cho has displayed commitment to a ‘simple yet comfortable lifestyle’ (Cho, 1984, p. 37) and has not used the opportunities provided to accumulate massive wealth or pursue a lavish lifestyle. He is conscious of the need for appropriate motives in Christian ministry and of his role as an example to his followers, and has lived a life of self-discipline and hard work (Cho, 2002). He understands that his leadership is an expression of submission to God. He states that ‘My church is not the church of Paul Yonggi Cho, although I am the founding pastor. My church belongs to the Lord Jesus Christ and cannot be centered on my personality. … Although the people hold me in high esteem and are loyal, they can do without me” (Cho, 1984, p. 41). Cho’s leadership demonstrates voluntary subordination.
Authentic Self
Authentic self is the capacity of the servant leader to lead authentically (Autry, 2001), as manifested in their consistent display of humility (McGee-Cooper & Looper, 2001), integrity (Wong & Page, 2003), accountability (Block, 1993), security (Palmer, 1998), and vulnerability (Patterson, 2004). Palmer (1998, p. 202) notes that in stark contrast to insecure leaders who ‘operate with a deep, unexamined insecurity about their own identity’, servant leaders are able to work behind the scenes willingly without constant acknowledgement or approval from others. Their secure sense of self enables them to be accountable and vulnerable to others, marked by the absence of self defensiveness when criticize and the capacity to ‘abandon themselves to the strengths of others’ (Sendjaya, Sarros, &Santora, 2008).
Cho demonstrates humility and willingness to engage in activities that are a reflection of his authentic spirituality and which do not necessarily enhance his visibility and reputation. His leadership flows out of his being as a servant of Jesus Christ and he is secure in his self-understanding. He exhibits security and accountability within the structure of YFGC. Cho is secure enough to demonstrate vulnerability in discussing his shortcomings and failures. He demonstrates authentic self in his leadership.
Covenantal Relationship
Covenantal relationship refers to the unqualified acceptance that servant leaders extend to all of their followers. The authenticity of servant leaders significantly shapes and affects their relationships to others. Servant leaders engage with and accept others for who they are, not for how they make servant leaders feel (Greenleaf, 1997). This unqualified acceptance enables other people to experiment, grow, and be creative without fear (Daft & Lengel, 2000). Graham and Organ (1993) characterize this type of relationship as a covenant-based relationship, which is an intensely personal bond marked by shared values, open-ended commitment, mutual trust, and concern for the welfare of the other party.
Cho has established a covenantal relationship with the members of his church. The loyalty and respect directed towards him is widespread and consistent. There are strong ties of loyalty to Cho’s leadership that have endured crises and conflicts. While Cho is somewhat remote as the leader of such a large organization, the members of YFGC feel that he grants them acceptance and that he is accessible if not easily available. Cho has not established a significant psychological power and status distance between himself and the church organization and membership. He has made some groundbreaking decisions in embracing and empowering others. His training, empowering and appointing of women as cell leaders was a radical step in Korea. Lee (2004) observes that ‘the cell-group system brought liberation to the status of women in Korea’ (p. 7). The establishment in 1982 of the ‘Love in Practice’ or ‘Sharing Movement’ to provide basic necessities to the poor, and the establishment of orphanages, homes for the aged, and medical clinics have contributed to social transformation and enhanced the sense of covenantal relationship between Cho, the church, and the community. He demonstrates covenantal relationship with his followers.
Responsible Morality
Responsible morality is the ethical predisposition of a servant leader to ensure that both the ends they seek and the means they employ are morally legitimized, thoughtfully reasoned, and ethically justified (Sendjaya, 2005). This ethical predisposition is likely because servant leaders appeal to higher ideals, moral values, and the higher-order needs of followers (Yukl, 2006). Servant leadership fosters reflective behaviours which bring about positive changes in the ethical climate of the organization (Ciulla, 1995). Servant leadership is ethical leadership.
Ethical leadership behavior is the organizational process of leaders acting in a manner consistent with agreed upon standards of character, decency, and integrity, which upholds clear, measurable, and legal standards, fostering the common good over personal self-interest (Sendjaya, Sarros, & Santora, 2008). Ethical leadership is essential for organizational legitimacy, earns the confidence and loyalty of organizational members, and enhances organizational moral climate and conduct.
Ethical organizational cultures are based on alignment between formal structures, processes, and policies, consistent ethical behavior of top leadership, and informal recognition of heroes, stories, rituals, and language that inspire organizational members to behave in a manner consistent with high ethical standards that have been set by executive leadership. Ethical leadership is the lynchpin in the achievement and maintenance of such culture. Leaders must embody the organization’s values in their own behavior and must articulate those values in a way that is compelling for employees and all other stakeholders.
Cho recognizes that the exercise of authority and power entails ethical challenges for the leader which impact relationships with followers. Servant leadership employs relational power which facilitates good moral dialogue between leaders and followers. Cho understands this implicitly and uses his own moral example and his consistent teaching on following Christ and holiness to promote morality and moral reasoning. He is confident that commitment to Christ results in internalized principles of justice and mercy which should over-rule the expectation of others, the attainment of reward, or the avoidance of punishment. He rigorously opposes the compromise of ethical principles and promotes a positive ethical climate within the church and its related organizations.
His voluntarily subordination of his own interests in the service of others and his demonstration of humility, integrity, accountability, security, and vulnerability enhance his moral authority. His ethical predisposition in seeking to ensure that both the ends sought and the means employed enable him to exert a transforming influence on his followers. Cho exercises responsible morality.
Transcendent Spirituality
Transcendental spirituality is a product of the covenant-based and moral-laden relationships that servant leaders promote. Servant leadership responds to the needs of individuals whose lives in today’s modern workplace are often characterized by disconnectedness, compartmentalization, and disorientation, by restoring a sense of wholeness and fostering a holistic, integrated life (Fairholm, 1997; Mitroff & Denton, 1999). Servant leaders are also attuned to the idea of calling in seeking to make a difference in the lives of others through service, from which one derives the meaning and purpose of life. Servant leadership is imbued with spiritual values. Fry (2003, p. 708) claims that ‘the servant leader brings together service and meaning – the leader is attuned to basic spiritual values and, in serving them serves others including colleagues, the organization, and society’.
Cho’s spirituality is the foundation of his leadership and exerts a powerful influence on his followers. He exhibits a constant orientation to the leading of the Holy Spirit, whom he refers to as his Senior Partner (Cho, 1989). He strongly emphasizes that ministry flows from communion with the Spirit in prayer. He is ‘a man of prayer’ (Lee, 2004, p. 14), who commences every day with early morning prayer (Cho, 2006) and who engages in prolonged periods of prayer and fasting. Cho (1984) describes the commencement of his ministry in 1958 as ‘spending my nights in prayer’ (p. 14). He declares that ‘Prayer is the key to successful Christian living as well as the foundation for church growth’ (Cho, 1992, p. 27).
Cho’s spiritual motivation is his sense of divine calling and his commitment to Jesus Christ and the leading of the Holy Spirit. He understands his ministry as being based on supernatural endowment. His supernatural experiences started with his miraculous healing from tuberculosis and his dramatic conversion. These are the starting points for his sense of calling and for his ministry. His recollection of his conversion introduces the theme of dependence on God that has characterized his ministry and teaching. Cho recounts that through reading the Bible he became aware of his inability to help himself and of his need for the help of Jesus Christ. He states, ‘Christ gave confidence, faith, and peace to those who came to receive help. This tremendous powerful message thrilled my heart’ (Cho, 1996, p. 13). In his messages and writings he claims direct contact with God and endowment of ministry gifting and empowerment. He attributes his success to God’s grace and will and sees each of his major ministry steps as the result of supernatural guidance.
His spirituality is religious and transcendent and creates a sense of interconnectedness between his self-concept and his ministry and mission. He sees his work as meaningful and intrinsically motivating. On the basis of his personal example he has been able to encourage his followers to adopt a similar spirituality and to have such spiritual experiences. Cho exhibits transcendent spirituality in his leadership.
Transforming Influence
Transforming Influence is the impact of servant leadership on other people. Greenleaf (1997) argues that servant leadership is demonstrated whenever those served by servant leaders are positively transformed in multiple dimensions (e.g. emotionally, intellectually, socially, and spiritually) into servant leaders themselves. Graham (1991) maintains that servant leadership is contagious. The personal transformation that servant leaders bring about in others occurs collectively and repeatedly, and in turn, stimulates positive changes in organizations and societies (Russell & Stone, 2002). This transforming influence occurs as the leader projects vision, models through personal example, empowers others, and establishes trust (Russell & Stone, 2002).
Cho believes that his authority as a leader comes from his exercise of love towards his followers and his practice of humility and transparency. He states ‘they know that I genuinely love them. If I make a mistake, I publicly confess it to them and ask them to pray for me’ (Cho, 1997a, p.94-95). Lim (2004) suggests that Cho’s servant leadership has ‘enhanced the productivity of his church, since it elicits greater dedication to the organization and its goals from the constituents’ (p. 190). Cho has consistently emphasized the value of vision and goals for successful leadership. He states, ‘Unless you have vision imparted to you by God, I don’t believe the church will ever grow in a genuine way.’
Cho’s positive and hopeful messages have inspired faith and commitment in his followers. Lee (2004) observes that ‘Cho presents a positive, active faith to his people and encourages them to practice it daily. This reformed thought has brought changes in many lives’ (p. 21). Menzies (2004) states that God used Cho to ‘herald a positive message for very discouraged people who needed to hear about the possibilities, the hope that flows from the gospel of Jesus Christ’ (p. 29). Lee (2001) demonstrates that Cho’s messages are typically characterized by the themes of hope and success. He emphasizes the blessings available to believers through faith in Christ, the fullness of the Holy Spirit as the key to a successful life, ands healing. He observes that ‘Cho’s sermons influenced people. They began changing. The depressed and the burdened cherished hopes and dreams. … As they changed their way of thinking, having a positive aptitude of behavior, miracles happened’ (Lee, 2001, p. 131).
Cho continues to exert a transforming influence on Korean church and society and upon the Christian church worldwide. He has cast and fulfilled the vision of a large and influential church and has become a model and mentor to ministerial leaders and followers throughout the world. Cho’s leadership exerts a transforming influence on his followers and throughout the Christian church.
Cho as Effective Leader
Cho is a servant leader according to his self-concept and when analyzed though the lens of servant leadership theory. He is also a remarkably effective leader. It is likely that an empirical study of Cho’s leadership and its impact would demonstrate a link between the practice of servant leadership and effectiveness in accomplishing organizational outcomes. The theoretical development and empirical testing of servant leadership theory is a recent and continuing endeavour. However, there is empirical support for a link between servant leadership and effectiveness (Sendjaya, Sarros, & Santora, 2008). Followers who recognize their leaders as truly following the ideals of servant leadership are more likely to become servants themselves, which decreases customer churn and increases the long-term profitability and success of an organization. Cho’s accomplishments and influence demonstrate the effectiveness of servant leadership.
Christian Foundations for Enhancing Servant Leadership
Cho exemplifies the attempt to achieve the integration of Christian spirituality and leadership practice. He consistently makes connection between the practice of leadership and the example of Jesus. This connection provides promise in the endeavour to enhance the theoretical basis for the Christian practice of servant leadership. The New Testament documents portray Jesus as a leader who loves and provides for his followers, who is able to give the direction and instruction that is necessary to produce successful ministry, who confronts and corrects weakness and failure, and who restores those who respond to him.
In particular, Paul’s use of Jesus as our example in Philippians chapter two emphasizes the need for leaders to engage in loving and community enhancing behavior. Jesus’ self-sacrificial leadership is an expression of divine love. He engenders in his followers a sense of respect, commitment, and service. As Thurston and Ryan (2005) point out, ‘our wholeness and unity as a community come through renunciation of the natural, selfish state and the appropriation of Jesus’ self-giving, to which God responded positively’ (p. 90).” Witherington (1994) suggests that ‘Christ becomes the ultimate example of one who did not pursue his own interests or selfishly take advantage of rights, privileges, or status that were properly his, but rather “emptied himself”’ (p.66). To live as a follower of Jesus is to act in status-rejecting ways and to be prepared to suffer for others.
Related to the leadership example of Jesus is the connection which scripture allows us to draw between God’s nature and leadership. The apostle Paul calls his followers to imitate him as he imitates Jesus Christ. Jesus’ life is a demonstration of God’s nature lived in human context. He prays that we his disciples will be one even as he and the Father are one. Connecting these statements leads to the conclusion that leadership can and should reflect the nature of God. The biblical data provides us with a remarkable insight into God’s nature, that God is three and one, three in one. The attempts of the early Christian church to explain this data led to the conclusion ‘that there can be in God a sharing of being which does not subvert his unity’ (Gunton, 1995, p.938).” This in turn led to an understanding that the being of God ‘is the persons in relation to one another’ (Gunton, 1991, p. 74).” God is what he is in virtue of what the Father, Son, and Spirit give to and receive from one other. It is in the mutual relations of giving and receiving that each of the divine persons both manifests his own personhood and affirms that of the other persons.
Moltmann (1981) suggests that the doctrine of the Trinity points ‘towards a community of men and women without supremacy and without subjection’ (p. 192). Community is the appropriate way of organizing human organizations. This is so firstly because it reflects the nature of the God in whose image humans are created. It is so secondly because it recognizes the fundamental equality of persons and allows for the development and expression of human potential. Power relationships exist within every organization. The dynamics of power can be used to create interdependence and mature relationships or to foster relationships of dependence and control. Contemporary leaders should use their power to release the potential of all the members of their organization.
When we apply trinitarian theology to organizational understanding, the picture that emerges is that an organization is likely to function at its optimum when there is a fundamental equality of persons expressed in mutual giving and receiving. This leads to the conclusion that hierarchical structures and authoritative leadership styles which generate dependency, helplessness and servitude do not reflect God’s nature nor do they enhance human or organizational potential. The more an organization is characterized by symmetrical and decentralized distribution of power and freely affirmed interaction, the more will it corresponds to the nature of God and the more likely it is to unleash the human potential of its participants.
An organization reflecting the trinitarian community can have both leadership and rich diversity without a heavily autocratic hierarchy. It can be a community with a structure and a chain of command but without superiors and subordinates. As Moltmann says, the community of the Father, Son, and Holy Spirit finds its earthly reflection, ‘not in the autocracy of a single ruler but in the democratic community of free people’ (p. 198). Any organization can be conceived of as ‘a community in which people are defined through their relations with one another and in their significance for one another, not in opposition to one another, in terms of power and possession’ (Volf, 1998, p. 198). At the very least, the application of trinitarian principles would affirm the value of every member of the church, and reduce any sense of alienation between leaders and followers.
The example of Jesus and the Christian understanding of the triune God provide the basis for a relational and collaborative approach to leadership that is appropriate for the Christian church. The theory of servant leadership provides an approach to organizational leadership that complements these Christian insights. Cho’s leadership of YFGC provides an example of the integration of Christian understanding and servant leadership theory. The further development of this integration is likely to provide fruitful insights into effective leadership within churches and other organizations.
Conclusion
David Yonggi Cho is demonstrably one of the most effective church leaders of the twentieth century. His achievements and influence are significant. His impact upon his followers within YFGC has inspired them to work together to create a very large and influential church. While Cho’s leadership and effectiveness can be understood within various theoretical frameworks, Cho understands himself to be a servant leader. When assessed on the basis of the conceptualized dimensions of servant leadership behavior Cho proves to be a servant leader. His servant leadership and his effectiveness as a leader are likely to be enhanced by grounding his self-concept and his methodology in Christian thinking regarding the leadership example of Jesus and the implications of the relational nature of the triune God.
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