The Role of Christian Formation in Shaping
Public Leaders
By Kurai Chitima
In 2000, the director of a
nongovernmental organization who was a good person but did not attend church
came to my office and said, “Every leadership meeting I attend has these Jesus
people. They seem to be everywhere. Tell me what is happening.” She had
observed a phenomenon in Zimbabwe
Chitima (2010) carried out a
study to understand the role of the local church in the formation of high
ranking Christian secular leaders, such as for the public arena that includes
non-profit, corporate, and political spheres. The research concentrated on
public leaders who are followers of Jesus Christ and members of local churches,
serving in secular settings. Understanding of how the church was contributing
to the development of such leaders in Africa was
vague and the question of best practices for carrying out this role was
unanswered.
Developing leaders for church
work receives considerable attention, even though this attention is not enough
as observed by Victor Cole when he noted that one of the critical issues facing
the Church in Africa today is a dearth of
leadership (33). As a result, one hears calls to raise more leaders for the
church. The result is a skewed church view placing much emphasis on training
leaders for the church and concentrating little on intentionally developing
leaders for the secular arena.
The bias, of paying less
attention to the development of market place (secular) leaders, is hard to
justify. One could argue that if the church does not develop leaders for itself
no one else will. The same can however be said of the development of Christian
secular leaders. If the church does not deliberately raise good Christian
secular leaders, no one else will. The church is responsible for raising
Christian leaders not just for church work but also for the diverse areas of
society. Both tasks fall within the ambit of the church’s unique
responsibility. The church is the seedbed for mobilizing and nurturing lay
people like Christian secular leaders to be salt and light through functional
lifestyles and work ethics that make a difference in the world of their
vocations.
The need to bring clarity to
this subject is most compelling in Africa
where churches are growing rapidly in a context of deepening social challenges.
Societal aspirations for economic betterment and social peace have often been
elusive. During his life on earth, Jesus diagnosed a need for laborers when he
saw how the multitude was helpless, harassed, and without care and direction
(Matt. 9:38). The church is presently a community that can raise laborers who
provide answers and guidance like good shepherds. Leaders are such laborers.
John C. Maxwell notes that everything rises and falls on leadership (49). Craig
Van Gelder states this fact in another way when he says that “nothing is more
important than leadership” (17). Good leadership is the answer to all societal
challenges.
Whether leaders are
intentionally developed or not leadership is bound to happen. Intentional
leadership development provides the only opportunity to shape what the
leadership will be. Everything else depends on how this responsibility is
carried out (Maxwell 49; Barna 17). Developing able leaders is most needed in
the postmodern era in which the task of leading involves dealing with complex
and dynamic socioeconomic environments. In response to this need, literature on
leadership development is proliferating. The church must have better
understanding of its role in developing and influencing leaders in today’s
world, and intentionally make its contribution to this most crucial task in the
most comprehensive and effective manner.
Definition
of Terms
Market place/secular, in this study, is the literal or virtual place in a community where people are formulating and trading services, commodities, and ideas outside the church setting. Church setting refers to the realm of work initiatives by the church with direct benefit to the church. This term includes any service program in the church and run through the church structures such as pastoral work, worship music, ushering at meetings, and other service roles whether part-time or full-time, voluntary, or paid for by the church.
Other definitions for terms in this study are:
Public Leader
Public
leader refers to someone who has entered the public arena where his/her
leadership responsibility, visibility, and influence go far beyond his or her
immediate organization or sector; a concept that Michael D. Lindsay uses (1).
This leader should have a national vision for a progressive society with basic
rights and means of life such as food, shelter, work, literacy, health, and
best possible education.
The
question of what good leadership is has been widely debated and a plethora of
literature on the subject is on the market. George Barna, after exploring
various definitions reaches the conclusion that leaders are people who have
willing followers (22). Garry Wills concurs when he says that leadership is
mobilizing others towards a goal shared by the leader and followers (14-15).
Wills further cautions promoting leadership in a way that raises suspicion that
being a follower is demeaning. Followers do not just exist to respond and fit
the leader’s plan, but to share in the plan. They are most essential to a leader.
Persons can have determination and focus, but without followers, they are not
leaders (14-15). James G. Clawson gives a definition that includes the aspect
of willingness on the part of the follower as well as the leader. He defines
leadership as the ability and willingness to influence others so that they
respond voluntarily. Clawson
Before
leadership was as topical as it has become, J. Oswald Sanders defined
leadership as “the ability of one person to influence others to follow his or
her lead” (27). Maxwell built on this concept in saying that “Leadership is
influence. That’s it. Nothing more, nothing less” (1). James C. Hunter also
highlights the aspect of influence by defining leadership as “the skills of influencing people to enthusiastically work towards goals
identified as being for the common good with character that inspires confidence” [emphasis mine] (32). To Bobb
Biehl, leadership is “knowing what to do next, why that is important, and how
to bring appropriate resources to bear on the need at hand” (157). Lee Roy
Beach makes change an obvious aspect of leadership when he defines leadership
as “the art of producing appropriate changes in an organization’s environment,
its functions and structure, its culture, and practices in pursuit of survival
and prosperity” (ix). Clawson
Richard
L. Hughes, Robert C. Ginnet, and Gordon J. Curphy posit that people who
research leadership disagree about what leadership really is. They reach the
conclusion that one correct definition for leadership, for every person in
every situation does not exist (6). Stephen Robbins notes, “The leadership
literature is voluminous, and much of it is confusing and contradictory” (366).
The many definitions reflect the different perspectives of leadership. A
legitimate leadership depends on the willingness of both the leader and the
follower. If no one follows, leadership has not taken place. In short,
leadership is the ability to influence and guide others to accomplish shared
goals even if they are challenging.
Christian Public Leader
Christian
public leaders refer to public leaders who are followers of Christ, are active
local church members, and who serve in secular settings. Christian leadership
is distinguished from leadership in general by the biblical values that
underpin it. The Christian leader views leadership as a ministry or act of
service for God to men.
A
Christian leader can work in the church or in a secular vocation. Biehl defines
Christian leadership as “knowing what God wants to be done next, knowing why he
wants it to be done, and knowing how to bring to bear the resources God would
bring to bear on the need at hand” (157). Robert J. Clinton says Christian
leaders ought to strive to be Bible centered leaders who use God’s word with
impact and thus have ministries that will last (17). Barna defines such a
leader as “someone who is called by God to lead; leads with and through
Christ-like Character; and demonstrates the functional competencies that permit
effective leadership to take place” (25). Spiritual leadership distinguishes
itself in that, “The Spiritual leader influences others not by the power of his
own personality but by that personality initiated and interpreted and empowered
by the Holy Spirit” (Sanders 20). The International Leadership Institute (ILI)
National Conference handbook defines spiritual leadership as “the blending of
the natural and spiritual qualities of a person in the service of God and for
His glory” (ILI 33). Such leadership begins
with a call, is God enabled, and reflects the character of God.
Henry
and Richard Blackaby hold the view that spiritual leaders understand that God
is their leader (20-21). Spiritual leadership flows out of intimacy with God.
“True intimacy with God occurs through intentional effort over a long period of
time as your relationship grows deeper” (ILI
4). Jim Cymbala exhorts that humility
is to admit the need for God and show it by seeking him fervently (19). Room is
made for God’s power and glory in acknowledging human weakness (Jer. 29:13).
Spiritual
leadership distinguishes leaders who seek to lead God’s way. Such leadership is
essential in the market place as in the churches (Blackaby 17). A Christian
leader is therefore defined first and foremost by who the person is as a
follower of Christ — his/her identity, character, values, and purpose—before
where he/she is located vocationally.
Leadership Development
Leadership
development is a lifelong process of recognizing and harnessing leadership
potential that depends on the leader’s response to various God given personal
and circumstantial influences in life (Clinton Clinton Clinton
The
foremost challenge any entity (e.g., family, organization, church) faces is to
develop adequately, place appropriately, and appraise leaders objectively. Understanding
how leaders arise and how they can be intentionally nurtured is important. The
answer to this question is important to establish the value and determine the
focus of leadership development efforts. If leaders are born, then advancement
efforts should focus on the identification of individuals with the requisite
traits for appointment to leadership positions. If leaders are made, then
efforts should focus on training individuals for leadership positions.
The
assumption in this paper is that whether born with leadership traits or not,
leaders can and need to be developed. Kenneth O. Gangel says, “[M]ake no
mistake about it—leadership is learned behavior” (qtd. in Barna 33). Clawson
Modern
thoughts on the subject include additional dimensions and seek to give a role
to the other three—traits, behavior, and situation. The thoughts cover people
who are leaders because other people have labeled them as such based on certain
heroic endeavors or traditional customs. Charismatic leaders who have a natural
favor with followers are also in this group. In addition, those who are
transactional are included, which Leighton Ford defines as “an exchange
process” that promises rewards to followers in exchange for performance (21).
Accordingly, the ability to reward followers can influence the emergence of a
leader. Those who are transformational who focus on followers and transcend
their own self-interest in favor of the interests of the organization are also
included in modern theories. Of the four schools of thought, only the classical
trait theories seem to favor arguments on born leaders. The others are of the
notion that leaders can be, and should be, made.
Maxwell
does not perceive leadership as an exclusive club for those who are “born with
traits” but that leadership traits and capability can be acquired. The desired
qualities are developed and not discovered. He further argues that the critical
requisite is desire (ii). James M. Kouzes and Barry Z. Posner share the same
view when they say, “Leadership is, after all, a set of skills. And any skill
can be strengthened, honed, and enhanced if we have the proper motivation and
desire, along with practice and feedback, role models and coaching” (326). This
idea seems to concur with what Paul wrote to Timothy about church leadership.
He noted, “[I]f anyone sets his heart on being an overseer, he desires a noble
task.” (1 Tim. 3:1 NIV) . He then goes
on to highlight the qualifications, traits, and competencies the person would
need to acquire.
The
following are some commonly stated qualities of leadership: vision, ability to
inspire and empower, passion, trust, wisdom, decision, courage, humility, and
integrity (Oni; Kouzes & Posner; Sanders,). Some of the qualities that took
center stage by the end of the twentieth century include systemic, conceptual,
strategic, and critical thinking. Some have reduced these to a few key categories
or models that encompass the varied qualities. Such models for leadership bring
out the areas that need particular attention in leadership development.
Leadership
literature reveals several illustrative models for leadership. Dynamic Church
Planting International (DCPI) puts one such model forward, which describes a
three dimensional model that identifies personality, spiritual maturity, and
capability as the core attributes for effective leadership. The first dimension
is personality, which includes qualities a person is naturally oriented towards
such as calling, gifts, and personality profile, which need discovering and
honing. Clinton
The
Hughes, Ginnet, and Curphy model expresses leadership as a function of three
variables—the leader, the follower, and the situation (9, 24). Clawson
The ILI (32) finds the illustration of an equilateral triangle
to be the best model to represent biblical leadership. The three sides of the
triangle represent three essential characteristics derived from their intended
effects. The qualities are spiritual leadership which comes from God
centeredness, servant leadership which comes from service orientation (John
13:1-3; Mark 10:44), and transformational leadership which is shown by
effecting meaningful change or progress.
Out
of the ensuing discussion, one can summarize that the core dimensions of
leadership development relate to the following three links. The first is the
leader and his vision, gifts, character, or spiritual maturity and capability.
The second is the leader and his relationship with followers and others
(transformational service). The third is the leader and the context—in
particular the task, the organization, and the situation. Since the variables
are interrelated, holding them in balance, not in isolation, is necessary.
Christian Formation
Christian
formation is the product of a relational process of caring, teaching, training,
and modeling, followers of Jesus Christ experience, ideally in a church
context. The goal is to transform them to spiritual maturity, to be productive
in their vocational location, and to multiplication as conveyors of kingdom
life and values. The process can be personal or corporate, intentional or
fortuitous, and informal or formal. This study assumes intentional personal
Christian formation.
Christian
formation is facilitating a relationship in which a believer can grow to
maturity in walking with and working for Christ. Neil T. Anderson defines
Christian formation as the intensely personal activity of two or more persons
helping each other experience a growing relationship with God (229). In this
definition, he points out the personal aspect as well as the mutual benefit
derived between the disciple and the discipler (facilitator). Every Christian
ought to be both a disciple (learner) and a facilitator (teacher) in the
context of his/her relationships whether in the family, church, or community.
Often Christian formation is best expressed in terms of its components such as
the process to bring people to Christ, develop them and send them to serve him.
Gary L. McIntosh states, “Biblical church growth views Christian formation as
the process of finding and winning the lost, folding them into a local church,
and building them up in the faith” (68).
The
Christian formation modeled by Christ is an intentional relational process to
build, equip, and send believers for service. He called the twelve (Mark
3:13-19), then he clarified why he was calling them and what they would be
expected to become. The aim is not just to cover a series of Bible materials,
though it may involve such a series. Christian formation is the process of
intentional instruction and modeling whereby God uses a more mature believer to
exhort, correct, and build up a disciple in love, in order to produce maturity
and service in Christ. Jesus’ disciples show us that disciples are in a
lifelong learning process. Christian formation is a continual learning journey
with its vicissitudes. Sometimes they showed strength (Matt.10:32-38; Luke
14:26, 33) and other times they showed weakness (Matt. 13:36; 17:15-20;
16:21-23; John 6:66).
The
Bible uses the word disciple to
describe someone committed to Christian formation. The Greek word for disciple is mathetes, which means a learner, or pupil (“Disciple” 45). A
disciple of Christ is, therefore, an apprentice—one who patterns his thoughts
and actions after Christ’s. A disciple is a follower of Christ. Different
writers express this definition in different words. Christopher B. Adsit
describes a disciple as one with a learner’s attitude and by practice gains
“acquisition of a new custom or habit” in committing to grow, mature, and bear
fruit (32). Uzodinma Obed defines a disciple of Christ:
[A]
believer who has a steadfast disposition to acquire knowledge of Him and his
teachings, as well as His lifestyle and skills, by being taught, till he
progressively attains His life capacity (i.e. “the measure of the stature of
the fullness of Christ”). (44)
To David Watson, a disciple
is a follower of Jesus “who has committed himself to Christ, to walking
Christ’s way, to living Christ’s life and to sharing Christ’s love and truth
with others.” Further, Watson explains that the verb “to disciple” describes
the process by which we encourage another person to be a follower who is mature
in Christ and in a position to disciple someone else (66). A disciple is thus
one who is becoming more like Christ and has a life that is increasingly
dedicated to God’s priorities. This person’s life is transformed as his mind is
renewed by what he has learned with the goal of increasingly reflecting Christ
to the world around him (Rom.
The question
of whether the words “believer” and “disciple” are synonymous is debated among
writers. Obed argues that not all believers are necessarily disciples of
Christ, but all true disciples of Christ believe in him (40, 42). To support
this, he quotes John 8:31, “if you abide in my word, you are my disciples
indeed.” Whether one is a disciple or not, depends on the believer’s position
of abiding in Christ, which is evidenced by a commitment to learning and
obeying. If the attitude is positive and steadfast then the believer is a
disciple. John Koessler believes being a disciple begins with personal
commitment to Christ (156). John F. MacArthur argues that being a believer and
a disciple is inseparable. He notes that “the call to Calvary
must be recognized for what it is: a call to Christian formation under the
lordship of Jesus Christ. To respond to that call is to become a believer”
(30). To MacArthur, genuine conversion comes with a commitment to learning, and
the two are inseparable. One is therefore a disciple from salvation. He does
not receive salvation and later become a disciple.
This
debate emanates from whether the word disciple
is used in a strict or a loose sense. In a loose sense, people committed to
learning from a master are disciples even though they may not yet believe in
the master. Whereas someone who believes in a master but is not committed to
learning is not a disciple. In this sense, even nonbelievers committed and
eager to learn of Christ could be called disciples. The term disciple is used in the New Testament
for varied levels of commitment, including a wider circle of people than the
twelve whose commitment to learning was largely established. For example,
Matthew 8:21 records, “Another disciple said to him, ‘Lord, first let me go and
bury my father.’” Also, John 6:60, “on hearing this many of his followers said,
‘this is a hard teaching. Who can accept it?’” In addition, Obed’s strict
definition of a disciple as one with a “steadfast disposition to acquire
knowledge” begs the question of whether Judas qualified. The Bible refers to
him as a disciple (Matt. 10:4; 11:1; 20:17).
This
study subscribes to the stricter definition of a disciple as one who is a
believer and is committed to being taught and trained. In a broad sense, however,
disciples are at varied levels of commitment. Charles Ryrie describes the
reality among Christians.
[I]f
the examples of the disciples in the gospels may be carried over into today,
then we would have to conclude that there will be some disciples who learn a
little, some a lot; some who are totally committed, some who are not; some who
are secret, some who are visible; some who persevere, some who defect. But all
are believers (or at least professing believers who have been baptized). (Ryrie
95)
A good Christian formation
process will aim for the ideal instead of endorsing a reality that falls short.
The ideal is for every believer to have a total commitment to, and show
evidence of, learning and growth.
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