Tag Archives: Kouzes and Posner

The Nature of Christian Leadership

The quest to identify an ideal model of leadership that leaders can replicate in order to have better functioning organizations continues to be a challenge for leaders (Kouzes and Posner, 1987). This has lead writers such as Greenleaf, Winston and Brauna to explore the nature of Christian leadership, which has the capacity to change the moral fiber of man and society. This unique model has shown the potential to revolutionize leadership as we know it, and invariably create more successful organizations.

To fully understand the implications of Christian leadership we must first understand its nature. Hence the questions: what are the fundamentals on which this type of Leadership is based? Why this style of leadership gained preeminence in the work of so many scholars and has proven to be so effective in Biblical Testaments…? What is the nature of Christian leadership that sets it apart from secular leadership styles? In order to ascertain answers to these questions this paper examines the nature of Christian leadership by studying and analyzing Jesus’ Leadership in the 9th chapter in the gospel of Matthew, verses 20-22, by explicitly looking at the attributes which formed the core of Jesus’ Leadership. To assist readers to fully comprehend the nature of Christian leadership in this passage, this paper employs an inter-textual and inner texture approach from Socio rhetoric Interpretation. By examining Jesus’ leadership from different perspectives readers are provided with a more wholesome view of the nature of Jesus’ leadership style. This paper therefore, examines attributes such as: Godly principles, love and purpose of Jesus’ leadership as well as their importance to what constitute Christian leadership. It is my intention that readers will utilize the findings in this paper to enhance their leadership styles which will invariably lead to better leadership and healthier organizations.

Background

Matthean gospel holds much value to the understanding of Christian leadership as it is deemed to have had more influence on the development of the early church and consequently, Christianity. There seems to be much discrepancy about the authorship of Matthew (Desilva, 2004). Some scholars claim that it was written by Matthew, an eye witness, one of the twelve, while others cited the reliance on Mark gospel as evidence against him being an eye witness. Matthew is said to have utilized not only Mark as a source but also the Q. The language while bearing marked similarities to Mark is more elaborate. The Matthean gospel is said to have been written prior to the destruction of the temple in A.D. 70. The citation of various Jewish customs, without accompanying explanations, woven throughout Matthew suggests that it was written for a Jewish audience. In order to portray Christ as the King and Messiah of Israel, Matthew utilizes various quotes from the Old Testament, thus all the principal themes are grounded in the Old Testament.

Method

In analyzing Matthew 9:20-22, socio rhetorical criticism is employed to assist in understanding the intricacies of this passage. Socio rhetorical criticism is a method of analyzing text by looking at the values, conviction and beliefs in the text in relation to the world (Robbins, 1996). There are five approaches in this method of analyzing text: Inner texture, inter texture, social and cultural texture, ideological texture and sacred texture. (Desilva, 2004). For the purposes of examining Matthew 9:20-22, an intertexture is first done to provide a conceptual understanding of the existing culture in that era. This is followed by an inner texture approach to help in comprehending the passage. Inner texture refers to the different ways that a text manipulates language to provide more detailed understanding of the text. The argumentative texture is one branch of understanding the inner working of a text. It provides reasons for readers to think and act in a specific manner. The inter-textual method of analyzing a text, studies the specific text in relation to other texts outside of the particular text. This method of analyzing a text may use different approaches and includes the use of other text in relation to the text being studied, in order for readers to fully grasp the meaning of the text. The use of both approaches provides a richer and fuller meaning of the text.

Intertexture Analysis

In order to understand Matthew 9:20-22, we must understand the history surrounding the two sects operating throughout that era; the Pharisees and the Sadducees. A study of the writings of Flavius Josephus, early rabbinical writings as well as the New Testaments provides an accurate description of these two groups. The term Pharisees is derived from the Hebrew perusim, which means “separated ones.” Later findings suggest that it may have been derived from Hebrew parosim, meaning “specifier,” They were regarded as puritans, in other words they were extremely passionate concerning the principles within the Mosaic laws, as well as those that they added to the Old Testament legislation (Huie, 2007). This sect is symbolic of the orthodox core of Judaism and had very strong influence on the Israelites. The Sadducees are said to have been named after Zadok, a priest during the stint of King David and King Solomon, other theorists presupposes that the name is a derivative from Zadok who lived in the 2nd century BCE. In the same vein there are others who believe the name “Sadducee” comes from the Hebrew tsadiq, which means righteous (Huie, 2007). The Sadducees were famous for their unbelief of supernatural happenings. Matt.22:23 express their refusal to believe the resurrection of the dead. This sect had no regards for tradition and despised legalism. In their view the Pentateuch was the only authority, they were often very affluent, aristocrats, member of the priestly tribes and under Herod’s rule were the owners of the temple.

The degrees of differences between these two groups created an imbalance with regards to the political views throughout that era. These two groups had opposing views/beliefs concerning laws, and regulations (Huie 2002). Matthew 9:20-22 is about the woman with the issue of blood. This story may be seen as an interruption, as it occurs while Jesus was on His way to heal Jarius’s daughter. Matthew relates a story of a woman who had been bleeding for over twelve years. According to Jewish Law, this woman is deemed as unclean because of the insistent bleeding (Lev 15:25-27). This woman was scorned by family members and the society and was barred from synagogue and temples (MacArthur, 2005). A poor woman, Luke mentions that she had spent all that she had, looking for a cure. She was ostracized, an outcast by all accounts. As a result of her illness, the traditions of that era prevented women from touching men, it is possible that this is the reason she approached Jesus from behind and touched the hem of His garment. Her belief in Jesus to cure her was evident in her gesture to touch Him. Jesus did not criticize the woman because she opted to mix with people and thereby breaking all the conventions of that era. Instead He encouraged her “Take heart daughter your faith as made you whole, on approaching Jesus the woman thought “if” I touch his cloak I will be healed.” This statement is often refers to as an enthymeme (Robins, 1996).

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The Art of Diplomatic Leadership

As leaders encounter entirely new kinds of challenges and responsibilities, they find that they have the strength and resources to meet these challenges. For example, some first-time leaders ultimately learn that they have a gift for leading and inspiring others. Others find that they’re especially talented at gauging others’ motivations and values. Each time you make something happen as a leader—whether it’s shaping your group’s culture in positive ways, helping someone master a new task, or assembling a top-notch team—leaders expand their abilities. They become more seasoned, experienced, and confident leaders, and have a sharper awareness of their own strengths and areas for improvement. Not only do they learn more about themselves as they progress in a leadership role; they also learn more about organizational life in general.

The command and control techniques of previous generations are increasingly ineffective. Today’s leaders must be forward thinking, possess moral courage, and skilled in the art of diplomacy. As a Trustee, I can recall several joint board meetings when the Pastor wasn’t present and it was difficult to keep everyone on task. I experienced similar instances onboard ship when the Commanding Officer and Executive Officer were ashore. The changing structure of organizations, the growth of alliances between organizations, and the changing nature of work itself calls for new approaches to leadership. Paul suggested a new approach in Galatians 5:22, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith…” By faith, Paul refers to something more than the knowledge of the earthly life of Jesus. He means a commitment of an individual to the way of life Jesus exemplified. This approach has less to do with formal authority and the power to control, and more to do with using situational, strategic, and ethical leadership skills to keep groups of people who may not report to you aligned with an overarching purpose.

The most Important Ingredient: Ethics

Ethical Leadership includes a variety of elements. Beliefs regarding ethics involves taking into account the purpose of the action taken, the consequences to self and others, and the moral standard by which the action is measured. This doesn’t mean ignoring profit and loss, productions costs, and so forth but rather concern for the rational measures of performance coupled with the recognition of the importance of treating people right every day. “Moral leadership is about distinguishing right from wrong and doing right, seeking the just, the honest, the good, and the right conduct in its practice” (Daft, 1999, p. 369).

Whether it involves judgment based on character or legal infractions, ethics has always been a popular topic. When leaders wonder whether their conduct is ethical, they need to ask ‘What would I think if someone else did it?’ Paul believed that the law identifies the flaws in a person’s character but it does not remove them. Paul writes, “…whosoever of you are justified by the law; ye are fallen from grace” (Galatians 5:4). Compassion is grounded in a larger understanding of our relationship to God and one another. When we define Christianity as a list of do’s and don’ts, we restrict ourselves from enjoying an intimate relationship with God. We get caught up in rules as if God were waiting to catch us out of line when He’s really waiting to pick us up when we fall. Christ does not make demands on us that limit our self-direction therefore we should not be inclined to judge others in that manner. In his Virtue-Centered Theory of Judging, Lawrence Solum argued “theories of fairness are prior to theories of justice (2003, p. 178). True Christianity sees the role of leadership as based on love and grace.

We have all known people whose character was not consistent with their personality. However, character is of higher importance than personality. Malphurs (2003) maintained “A Christian Leader emphasizes godly character” (p. 19). The organization will hold people accountable for their behavior (character) but not for their personality traits. If the ‘fruit’ of the spirit (love, joy, peace, etc) and ‘fruit’ of the flesh (adultery, hatred, envy, etc) are the outcomes, then our character is the means towards that outcome. We must seek to do the right thing.

Character is our commitment to doing the right thing, which is why we should focus on character development. In 1 Timothy 4:7 Paul urges Timothy “…exercise thyself rather unto godliness.” Character and self-discipline are a leader’s moral strength to behave according to proper values. The difficulty arises not in knowing what is right but rather doing what is right. Look for organizations where the leaders have clearly defined, articulate, and exemplify the organizational values. “Leadership is doing the right thing even when we do not feel like it, perhaps especially when we do not feel like it” (Hunter, 2004, p. 145).

There are numerous ways to assist emerging leaders in ethical development. I would start with leading by example. It’s difficult to appreciate the pressures on a leader unless you have had that position. The best way to assist up-and-coming leaders whether they’re your peers or subordinates is to let them see Christ working through you. “The movement away from command and control leadership has brought new leadership styles that are more democratic and coach-like” (Lassiter, 2001). Terms such as shared or servant leadership are increasingly used to describe some of these ways of interacting.

Another way to develop ethical behavior is to develop a personal creed – that which defines who you are, what your goals in life are, and how you intend to live your life. Kouzes and Posner (2002) observed “When you clarify the principles that will govern your life and the ends that you will seek, you give purpose to your daily decisions” (p. 394). An ethical leader has one personality. Whether at home or at work, there is only one set of principles that guides his behavior.

As an Engineering Training Team leader onboard a Guided Missile Frigate, I worked hard to build trust within the team. Everything was smooth until Petty Officer Johnson joined. Several members suggested that he lacked experience and he did not collaborate very well. The group went out for a “team” lunch, and left Johnson behind. I was shocked and disappointed. Johnson was extremely competent and showed passion for his work. I met individually with all team members, including Johnson, to allow them to communicate their concerns. I actively listened to what’s being said. By better understanding the concerns of the group I was able get to the root causes of the problem. One method that helps make teams innovative is to “Make sure that the members of the group are communicating with one another.” (Biolos, 1996, p. 1).

The Most Important Lessons: Situations

“A Christian leader is a servant with the credibility and capabilities to influence people in a particular context to pursue their God-given direction” (Malphurs, 2003, 131). The same person can be a successful leader in one situation but fail in another. It is unlikely that there is a single set of abilities and characteristics that can be found in all leaders. It’s not that the characteristics are not important, but rather, the essential characteristics of the leader vary depending on the circumstances. The requirements to be a successful Naval Officer, for example, would differ from those of a Elementary School Principal or Sales Manager. McGregor (2006) suggested “…that it is more fruitful to consider leadership as a relationship between the leader and the situation than as a universal pattern of characteristics possessed by certain people” (p. 253).

The Situational Leadership Theory developed by Hersey and Blanchard focuses on the characteristics of followers as the important element of the situation, and consequently of determining effective leader behavior. Yukl (2002) observed “Major situational variables include the characteristics of followers, the nature of the work performed by the leader’s unit, the type of organizations, and the nature of the external environment” (p. 13). In other words, subordinates vary in readiness levels therefore leader behavior should be influenced by the factors that influence the entire situation.

Daft (1999) summarized the relationship between leader style and follower readiness into four categories: telling, selling, participatory, and delegating. Telling is very directive, selling involves explaining decisions, participatory is sharing ideas to facilitate decision making, and delegating is a style that affords very little direction and support. (p. 99 – 102). As leaders, our professional identity will transform in relation to the skills and abilities of the group as well as outside influences. This means that we look at the world from a different perspective.

As the Material and Logistics Officer for a Destroyer Squadron my areas of responsibility included two major departments on each of our six ships: Engineering and Supply. At the end of every month I experienced difficulty in getting summary reports from the Engineers but the Supply reports were always right on-time. However, when the ships were underway the Engineering departments functioned admirably while the Supply departments were somewhat shoddy. I had to adjust my style of leadership when dealing with the Department Heads as the situations changed. For the monthly summary reports I used delegation with the Supply Officers but a more directive approach with the Engineers but the reverse during the operational phases. From a naval perspective, the Engineers were very operationally and technically proficient while the Supply Officers were very business oriented.

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