Abstract: The conversation regarding worldviews and Christian leadership is a significant one because these ideas can greatly influence social and organizational interactions, actions, and decision-making processes. Just because a leader identifies as a Christian does not necessarily mean that their leadership is Christian-based. Christian leadership is only considered to be so when it is anchored on biblical faith. Furthermore, faith must influence the leaderâs actions and decisions on issues such as policy, organizational structure, or the development of programs and how they are implemented. The understanding of Imago Dei and Shalom can greatly impact oneâs leadership by shaping their actions, behaviors, and decisions, ensuring they are God-driven and centered around human value and dignity to promote organizational and human flourishing.
Introduction
Christian leadership can be complicated, challenging, and unnerving. However, if practiced appropriately, it partners humanity with the Divine, bringing light to the darkness. Christian leadership bring genuine and long-term transformation to Christian organizations. While this may seem like an obvious statement, in reality it is not. Christian leadership can only be deemed âChristianâ if it is shaped by a Christian worldview. The commitment to base oneâs leadership on a Christian worldview, specifically through the application of the imago Dei and shalom paradigms, can produce success for a Christian leader. This article will define worldviews and why they are so important. It will also look at the worldviews of imago Dei and shalom and how they relate to Christian leadership. Finally, it will highlight some qualities needed to produce true success.
What Is Worldview, and Why Is It Important?
In an attempt to figure out why humans believe as they do and how that influences their actions and decision-making processes, thinkers have explored the idea of worldviews. Miller (2001), in his book Discipling Nations: The Power of Truth to Transform Cultures, extensively defines the concept of worldviews and how they affect people, cultures, nations, and even history. He defines a worldview as âa set of assumptions held consciously or unconsciously in faith about the basic makeup of the world and how the world worksâ (Miller, 2001, p. 38). Naugle (2010) further defines it as âa vision of God, the universe, our world, and ourselves rooted and grounded in the embodied human heart as the seat and source of our worship and spirituality, ideas and beliefs, loves and affections, and decisions and actionsâ (p. 4). Simply, worldviews are deep-seated ideas we pick up along our journey in life that consciously or unconsciously govern our actions, behaviors, and decisions.
Miller (2001) continues to explain that worldviews spread horizontallyâfrom individuals to their followers, who spread the communication to communities, nations, and the world. Naugle (2010) states that worldview âis the basic cause, all else is effect or resultâ (p. 1). Worldviews do not only influence the individual, they also affect other spheres of life, including business, politics, education, and so on. Thus, worldviews are important because they allow us âto interact with our worldâ (Vidal, 2008, p. 7).
Miller (2001) discusses three types of worldviews: (a) biblical theism, which believes in the existence of a personal God who has created a known reality; (b) secularism, which denies the existence of a transcendent reality and is ultimately physical; and (c) animism, which believes that reality is spiritual, while the physical world is an illusion. Biblical theism believes in the existence of a God who is the Creator of both the physical and spiritual worlds (Miller, 2001). Truth and godly values are revealed and established by Him and clearly known to humanity. Secularism, which is mostly practiced in the Western world, believes that truth is whatever individuals perceive it to be, morals are relative, and values are subject to social consensus (Miller, 2001).
Finally, animism, which is rooted in Far East religions, views the real world as unseen and ruled by spirits who control everything, directing all things toward the governorship of one supreme spirit (Miller, 2001).
For Christian leaders, biblical theism should influence their actions and decisions on issues such as organizational policy and structures or the development of programs and how they are implemented. Additionally, Christian leaders must critically consider the content and implications of their worldview. A judicious examination of their worldview and that of their institution is required to ensure that they align.
Imago Dei and Its Value in Christian Leadership
Definition and Description of Imago Dei
Theological reflection on imago Dei spans thousands of years yet remains relevant today. The lack of understanding of this subject, coupled with the championing of secular worldviews, has resulted in an identity crisis among many Christians and their leaders (Miller, 2018). This topic is of unique import because not only do other worldviews distort the real world, they are increasingly diminishing the value of humans.
Imago Dei, a Latin phrase that means âimage of God,â is first referenced in Genesis 1:26â28. God created mankind as the crown jewel of His creation; humanity was made in His image and likeness, for relationship with Him and as steward of His creation. These three aspects reflect the uniqueness of humans in the creation order. Hence, we see that humans are not âcosmic accidentsâ (Valk, 2010, p. 83) or âautonomous beingsâ (Jakes, 1994, p. 13) living a meaningless life punctuated with a bombardment of unrelated events; we are the highest form of Godâs creation, fashioned after His likeness, distinctively purposed to know God, and tasked to rule. We are custodians of the earth, called to continue His creative work, using our abilities for our own benefit and to serve others. We are called to bring shalom to the world, just as God did at creation. We bear the nearest resemblance to Him from a structural, relational, and functional viewpoint.
Three Schools of Thought Regarding Imago Dei
There are three schools of thought when it comes to imago Dei; these provide a range of perspectives about the intricacy with which God created His image bearers. They can be used as a guide in leadership models to make them more holistic and effective.
First, a structural perspective focuses on our resemblance to God, based on His attributes and characteristics. These qualities are referred to as the communicable or shared attributes of God and include traits such as intellect, moral senses, love, justice, and creativity. Brown (2014) notes that humans are motivated and driven âby a spiritual DNA that compels us to create, to innovate, to produce, and to relate and concern ourselves with the affairs of othersâ (p. 75). Based on this observation, Busuttil and Van Weelden (2018) suggest that a leader who uses a structural interpretation should identify the gifts and abilities of their employees and focus on their systematic development. He or she should also adequately prepare followers to assume new responsibilities by helping them sharpen and use their gifts, steering the organization toward its long-term goals and objectives (Busuttil & Van Weelden, 2018).
A relational outlook emphasizes the aspect of humans living communally with God and others, resembling the communion of the Godhead with each one. Franz (2014) states:
If God is redemptive, communal, personal, and relational, and man is a reflection of God, then the organizations we create and the managerial systems we enact are poorer for our neglect of these realitiesâi.e., our organizations are lonelier, meaner, more fragmented, and dysfunctionalâŚExisting management models are not wrong, but they are incomplete. (p. 54)
Christian leadership should focus on valuing employees by investing in the promotion of relationships. Adopting Godâs original pattern, leaders should encourage intrapersonal, interpersonal, and inter-group relatedness. This will build the workersâ engagement and commitment to organizational goals, as well as boost camaraderie (Busuttil & Van Weelden, 2018).
Finally, the functional perspective emphasizes what human beings are created to do. People are co-creators and stewards of earthly resources and should use their diverse gifts and talents to make things better. This viewpoint stresses that employees should use their intellectual abilities to come up with solutions on how to effectively and efficiently use resources that would impact positively on their sustainability. Busuttil and Van Weelden (2018) recommend that organizations should develop human resource management models that reflect the understanding that, as people awaiting the ultimate redemption, employees need organizations that can develop policies and procedures that model leniency and grace, as well as those that safeguard and manage organizational resources.
Why Is the Understanding of Imago Dei Important?
A robust outlook of imago Dei is a critical component of a biblical worldview. The right worldview will assist Christian leaders to walk in the light of their true selves. How we understand our origins has a substantial bearing on how we are to live. This understanding can only come from the One who designed us because the truth and ability to transform into this state only comes from God (Miller, 2018; Jakes, 1994). Moreover, it is impossible to heed the leadership call (much less flourish in it) apart from God.
Some critics object to discussions surrounding imago Dei, worried that it will create arrogance in the hearers. Discovering oneâs identity is critical to fulfilling oneâs destiny (Adelaja, 2016). Furthermore, understanding oneâs calling and the attached responsibility purifies oneâs motives. Keller and Alsdorf (2014) write that âa job is a vocation only if someone else calls you to do it and you do it for them rather than for yourselfâ (p. 2). When leaders understand and accept that they are called to do Godâs biddingânot their ownâthis affects what they do and how they accomplish His mission.
Moltmann (1993) also raises concerns on the application of imago Dei, preferring that its usage focus on the mutual interdependence based on the idea of the Trinity, rather than an emphasis on an individual as is accentuated by Western Christians who favor the concept of the One God. The problem with the One God idea is that it creates âsuperhero leaders.â White (1986) examines the CEO leadership model that was adopted by the Southern Baptists; in this model, churches took a more corporate outlook with a âbig manâ at the helm. Unfortunately, such leaders can become self-protective, viewing congregants as a means to an end. White (1986) also identified the media marketing merchant, someone who is a leading expert at using media to communicate with the masses solely to solicit supportâmostly financial. These leaders are individualistic, materialistic, and focused on winning for themselves and the organization, not the people.
Moltmannâs preference resembles the empowerment leadership model suggested by McFarland, Senn, and Childress (1993). This model permits people to contribute to leadership to their full capacity, doing away with mere positional power. Empowering leadership appeals and applies to all cultures, reduces the risk of authoritarianism and marginalization, promotes participation and unity, empowers people to reach their potential, and reduces barriersâall of which elicits success in development. Allen and Kelle (2006) endorse this as a biblical structure of leadership where
. . . not as a single authoritarian person at the top of a hierarchy but as one office within a cooperative body of shared responsibility that produces âshalom:â The office of leader is interdependent with other offices and oriented toward the particular vision of shalom. (p. 14)
Nevertheless, the beauty of the imago Dei worldview is that it can be applied both ways, depending on cultural or individual style preferences. However, the One God version can be applied in the hope that those leaders imbue their character with the godly structural traits that promote real otherness (Stassen & Gushee, 2016).
Shalom and Its Importance to Christian Leadership
Definition of Shalom
Over the years, various thinkers have attempted to define shalom. Theologian Nicholas Wolterstorff (1983) stated, âShalom is the human being dwelling at peace in all his or her relationships: with God, with self, with fellows, with natureâŚIt is enjoyment in oneâs relationshipsâ (p. 69). It can also be termed as the perfect balance of wholeness and harmony of the divinely ordained bonds of right relationships between God, people, and creation undergirded by love, justice, and compassion (Evans & Gower, 2015). Shalom is about relationships that work to bring about the flourishing to all creation.
We see the concept of shalom expressed by God in the creation story. In Eden, Adam and Eve lived harmoniously with God and His creation in perfect communion. They were enabled to rule, flourish, and be their true selves. But Adam and Eve sinned, marring shalom and throwing the world into a tailspin. This resulted in the brokenness we still experience today. Sin interrupted Godâs grand plan. The law became humanityâs judge, and, riddled with guilt, humanity became Godâs enemies and Satanâs subjects. Fortunately, in various Bible verses, we witness Godâs attempt to restore shalom through Abraham and eventually through His Son, Jesus, who restored all things back to Him. Therefore, shalom originates from God based on His relationship with His entire creation (Van Der Walt, 2021; Landa, 2014; Perlman, 2018).
Description and Uses of Shalom
The word shalom appears 397 times in the Old Testament (OT) defined as âpeaceâ (Franklin, 2020). While this meaning is correct, it is incomplete. In several instances throughout the Bible, shalom is not translated as only the word âpeaceâ in English, ascertaining that it is more inclusive than just peace (Dodd, n.d.). It is a word with multiple meanings owing to its multidimensional expression. Its usage in the OT also implies welfare, prosperity, wholeness, soundness, health, completeness, restoration, making good, safety, prosperity, the absence of war, justice, happiness, Godâs original intent or a condition of life that should be, restfulness, contentment, beauty, and harmony of a life lived in perfect obedience to Godâs will (Van Der Walt, 2021; Timmer, 2017; Dodd, n.d.; Whelchel, 2022; Perlman, 2018; Hershey,
2020).
Shalom is also commonly used as a greeting and to bid farewell. Landa (2014) points out âthe multidimensionality of shalom exchanges easilyâ with âthe multidimensional nature of a human personâ (p. 58). Hence, the greeting shalom aleichem or âpeace be unto you (plural),â is used to wish on one âthe most complete state of welfare and wholeness for personsâ physically, spiritually, emotionally, and socially due to the perfect balance of relationships with God, oneself, and others (Landa, 2014, p. 58).
In the New Testament (NT), the corresponding Greek word for shalom is eirene (Whelchel, 2021), and its usage in the NT is similar to the OT (Landa, 2014). In the NT, shalom also expresses the Christâs restoration of what was lost in the Garden of Eden. Colossians 1:19â20 says, âFor God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through His blood, shed on the crossâ (NIV). Yet, when He arrives, the Messiah will be called the âPrince of Peaceâ because He will achieve lasting peace over His enemies (Isa. 9:6; Van Der Walt, 2021). Therefore, shalom is not just for now but has the âimplication of permanenceâ (Perlman, 2018).
Peace With God, Self, and Others
Peace with God
St. Augustine (A.D. 354â430) declared, âYou have made us only for yourself, and our hearts are restless until they find their rest in youâ (1963). Clearly, God is not a human construct but the Creator who seeks a mutually beneficial love relationship with humans. He is unseen yet not impersonal; He desires leaders to affirm, seek, commune, and rely on Him because His presence can impart in them a supernatural power that empowers them to bring shalom. Communion with God produces peace and is the lifeline of every leader. This kind of peace is not a one-time event but should be nurtured in the long term through sanctification by the Holy Spirit. Building a relationship with God through prayer, worship, service, Bible study, meditation on Scripture, and giving will increase knowledge of God and produce personal transformation.
According to Fikkert (2017), âevery human being is worshipping one or more godsâ and is âtransformed into the image of the god(s) they are worshippingâ (p. 55). Consequently, knowledge of the God (or god[s]) one worships is a good indicator of who the person is. In His presence, one learns Godâs truths and values. One can adopt and purposefully model these, calling them to influence their behavior and relationships with others. Christian leaders who apply godly traits will have a positive effect in the workplace.
The effects of communion with God produces a holistic peace that aids Christians in consciously living according to biblical principles and having harmonious and mutually edifying relationships. Such relationships promote security, mutual care, respect, and collegiality that allows others to develop fully in their human potential (Franklin, 2020; Phillips & Phillips, 2021). They also enable individuals to be shaped into Godâs image, allowing them to increase in godliness, wisdom, and insight. Godly character in Christian leaders encourages servant leadership, producing transparency and openness and attracting trust, security, and support from the employees (Early, 2006, p. 249). Additionally, peace with God maintains access to Him for guidance and inspiration for greater success.
One of the reasons organizations fail is by ignoring the âGod factor.â Korac-Kakabadse, Kouzmin, and Kakabadse (2002) observe that the failure of many modern management practices âlies in ignoring the invisible world, the spiritual, the collective unconscious, the underlying order of thingsâ (pp. 179â180). To achieve shalom, God must be at the center of a leaderâs life. This requires humility, courage, and trust to recognize Him as the source, becoming totally reliant on Him.
Peace With Self
God freely offers the gift of peace to those who surrender to Him. While in prison, the Apostle Paul confessed that he had learned to be content in every circumstance (Phil. 4:11â12). The irrational peace he had was based on having peace with God and resting in His forgiveness. Believers are to have peace in the face of challenges, in times of uncertainty, and with their past. Peace with God and peace with self are linked because accepting His forgiveness permits one to forgive oneself and experience inner peace. The rejection of God and His gifts leads to internal turmoil, mental and physical problems, and even death.
Although inner peace is experienced at a personal level, it is linked to positive organizational outcomes. Some positive observations include higher levels of physical and mental health and longevity of life with reduced mortality, anywhere between 25%â40% (Hall, 2006). This translates to better outcomes, such as reduced absenteeism and turnover, resulting in better performance, productivity, and profitability. It also promotes self-awareness, self-acceptance, self-confidence, self-love, concern for others, and unwavering faith. To acquire inner peace and reduce stress, one can practice the aforementioned Christian practices, as well as stress reduction activities such as journaling, sports, or decluttering, as recommended by Nazish (2019).
Peace With Others
Throughout Scripture, we are reminded of the connection between a good relationship with God and our relationships with others. In 1 John 4:20, we read, âWhoever claims to love God yet hates a brother or sister is a liarâ (NIV) and in Amos 5:21â24, we see that God abhors worship and sacrifices offered by those who abuse their fellow man.
As Godâs representatives, bearing His characteristics and attributes, our covenantal relationships are vital and come with responsibility. Shalom is the experience of âdeep, rich, satisfying unity in diversity with other peopleâ (Sherman, 2022, p. 16), where love, peace, justice, security, and safety exist. Here, the relational and structural expressions of God connect. God provides a model for unity in diversity as God the Father, the Son, and Holy Spirit. Christians are called to mirror this unity. Moreover, God came in the form of man when He wished to deliver shalom message to His creation, living with and among people, and demonstrating His love to them. Imaging diversity in unity is a key factor âof what it means to image God, fulfilling Godâs intention for humanityâ (Brown, 2003, p. 1).
Having good relationships with others in the workplace has many practical and financial benefits. It can reduce conflicts between employees and create a safe space full of justice, freedom, mutual love, and respect; all of these traits promote unity. Through love and grace, leaders are to train, guide, and nurture people to transform into their true selves.
Love and Servanthood
Love is From God and Part of Human DNA
An expert in the law tested Jesus with a question: âWhich is the greatest commandment in the Law?â (Matt 22:36, NIV). Jesus responded: ââLove the Lord your God with all your heart and with all your soul and with all your mind.â This is the first and greatest commandment. And the second is like it: âLove your neighbor as yourselfââ (Matt. 22:37â39). God desires that His image bearers be loving stewards. Love is part of our DNA and a core human need.
Research conducted by Clayton (2019) revealed that 94.4% of workers polled felt that love at work was either very important (47.2%) or important (47.2%). They said just as in life, love is important in the workplace and a fundamental human need. Love promotes security at work, making the environment conducive to productivity and growth. Astute Christian leaders who incorporate love in their management style can do more for the organization than those who simply employ âbetterâ business strategies.
Webb (2017) states that âthe essence of God, his fundamental nature, is love. So our creation in the image and likeness of God imparts that essence, that character and nature, to usâ (p. 37). Leaders, therefore, are required to throw themselves in the âarena of operating out of the space of healed lovedâbeing loved by God, loving God, and loving othersâ (Hovey, 2018, p. 59). Desmond Tutu stated that the purpose of life is to âgive God glory by reflecting His beauty and His loveâ (Friend, 1991). Love makes a huge difference; without it, no human endeavors are sustainable (James, 2004).
Jesus Our Example
Jesus epitomizes a leader who knew His identity and who used His godly traits (specifically love) to pursue shalom. He is the consummate representation of Christian leadership, who demonstrated by example that He did not come to be served but to serve and to give His life as a ransom for many (Mark 10:42â45). He walked, taught, ate, and fellowshipped with His disciples, modeling a life of service and loving sacrifice before releasing them to go out and do likewise. He showed them that leaders are not called to exercise lordship over others but to be servants. He challenged the multitudes and His disciples not to act like the scribes and Pharisees (Matt. 23:1â4).
Other Related Qualities
Leaders exercise responsibility by orientating themselves to serve and empower the community in which they work. They strive to champion participation and community-led responses, knowing that inviting people to participate in building their future pleases God. Such leaders invite others to participate in appreciative inquiry that encourages âcollaborative discovery,â which serves as a âwellspring for transformational changeâ as people are allowed to dream the outcomes they desire (Mohr, 2001, p. 2). Mohr says the true representation of learning and change allows people to have their needs met instead of bowing to outside forces. Guijt (2010) suggests that it also promotes accountability, without which one cannot learn. Providing others with the opportunity to dream of their future encourages learning that ultimately produces precise and concise visions, project ideas, and strategies.
A leaderâs behavior has a huge impact on the work environment. When leaders exemplify godly values, they create safe spaces for their employees to air opinions, express creativity, reflect, listen to others, or express their own spirituality. All these and more are important for successful employee relations and development. Conger (1994) suggests that a leader should create or spearhead the creation of âa psychological spaceâ necessary to create the transformation of their team and ultimately the organization (p. 145). This kind of leadership enables leaders to win the hearts of employees and thereby have more influence.
Love allows leaders to demonstrate grace to their subordinatesâeven when they fail or are not equal to the task. As a quote attributed to Johann Wolfgang von Goethe advises, âTreat a man as he is and he will remain as he is. Treat a man as he can and should be and he will become as he can and should beâ (as cited in James, 2004, p. 58). Peter, for example, only became the rock upon which the church was built because Jesus forgave him (Matt. 16:18). The extension of grace is significant for an employee because forgiveness helps to counter self-defeating thoughts, promoting confidence and helping them focus their energies on trying again.
Grace develops what Dweck (2017) of Stanford University calls the âgrowth mindsetâ (p. 15â16). Through her research of over 30 years, she discovered that humans operate based on two mindsets: fixed mindset and growth mindset (Dweck, 2017). The first supports the belief that people are born with a fixed intelligence and ability, while the latter proposes that with effort, practice, and perseverance, people have boundless potential to learn and develop (Dweck, 2017). Those with a fixed mindset are prone to avoid problems due to fear of failure or embarrassment, robbing themselves of experiences and learning. People with a growth mindset tackle lifeâs challenges head-onâindifferent to potential failure, mistakes, or humiliation. They focus on the process of growth, not perfection (Dweck, 2017). Maxwell (2000) adds that failure is misunderstood as being an event or being permanent instead of being a process. Of course, no one wants to fail, but it is part of the journey, giving one room to learn, practice, and improve on their way to competency. Learning is a lifelong journey.
Willingness to Embrace Pain and Suffering
Understanding the Significance of Pain and Suffering
According to Becker (1973), there is danger in denying the misery of life and the randomness of suffering. Western culture, which has permeated other culturesâeven the churchâpromotes materialism and individual happiness while ignoring suffering, which is seen as impeding happiness. Many people, even Christians, view progress as an increase in material possessions, self-indulgence, and self-seeking tendencies. Possessions or opportunities that were once considered luxuries are now not only necessities but rights, which, in the end, are fruitless and still create emptiness (Fernando, 2010; Timmer, 2017). Such an attitude forces people to strive to minimize or completely eliminate suffering at all costs.
Those who subscribe to such enlightenment theology believe that God should make their lives pain-free; they do not view pain as having any positive value. They resist the âusefulnessâ of suffering, pondering if God could not find a painless alternative to accomplish His agenda (Keller, 2015, p. 174). Yet, they forget that even God Himself suffered a pain He did not deserve for their sake, to identify with them, and bring them redemption. Suffering, therefore, can be a way to identify with Christ.
The Bible also clearly indicates that those who are for Christ will suffer in this life (1 Pet. 5:10; 2 Cor. 4:17; 2 Tim. 3:12). It even has numerous stories and a list in Hebrews 11 of those who embraced suffering as being part of the faith experience and were hailed as heroes. Suffering is a badge of honor that reveals strength, character, and endurance to overcome trauma and transform their pain into a testimony others can learn from. It demonstrates that one can rise from the ashes with their fractured lives reconstructed and renovated and live again.
Suffering comes in various forms such as sickness, mental illness, bereavement, and so on. Becker (1973) affirms that the denial of suffering is failing to âtake life seriouslyâ because no amount prior planning, cash, or power can prevent pain from knocking on oneâs door (pp. 283â284). In his book Failing Forward, John Maxwell (2000) agrees, quoting J. Wallace Hamilton: âFailure is far more common than success; poverty is more prevalent than wealth; and disappointment more normal than arrivalâ (p. 4). Life is fragile, unpredictable, and subject to forces beyond our control, and we may face more losses than wins. Yet, while we never know when or how tragedy will strike or how to always stop it, we can prepare for when it comes by having the right mindset and attitude. Leaders must decide to rely on Godâs strength in every circumstance.
Benefits of Suffering
Suffering is important because it draws people to God. Maintaining communion with God is crucial for leaders, especially during challenging times. They receive comfort, strength, and access to guidance when they experience such a season. It also produces empathy, humility, wisdom, repentance, and other valuable virtues necessary to make one a better leader. Furthermore, it can also stimulate analytical thinking and creativity that can actually shorten the duration of the suffering. Success may be born out of âeating the bread of adversity and drinking the bitter waters of afflictionâ (Jakes, 1994, p. 26).
Suffering does not necessarily mean only doom and gloom. Flourishing can still occur in suffering. God desires for His people to enjoy the creation He gave them, regardless of the negative circumstances. For example, Jesus brought shalom through miraculous acts to people who were under the political and military rule of another nation. Furthermore, He healed those that were not of the house of Israel.
Leaders should embrace suffering brought on by making tough decisions that may be unpopular or be challenged by other leaders (Early, 2006; Valk, 2010). While such experiences can be humbling, they produce strength, character, and even admiration from others for standing up for what is right. Similarly, due to their station in the organizational hierarchy, leaders may intentionally or unintentionally isolate themselves, making them ignorant of their employeesâ experiences. Coming down to the trenches to identify with the challenging experiences of their employees can enable leaders to develop âpractical and actionable empathyâ (Rimington, 2018, p. 6). Leaders must rid themselves of wrong notions of suffering. Suffering is not pointless; it has value, paying dividends in the end.
Vision and Values
As people increasingly search for meaning in their workplace, spiritually based organizations are seeking to become more visionary and value-led (James, 2004). Visions are guides for leaders to reveal to employees where they are going. Eims (2012) writes, âA leader has been described as a person who sees more than others see, who sees farther than others see, and who sees before others doâ (p. 86). Leaders are navigators, heading to a destination they have already seen. They understand that people are looking up to him/her for direction; having a clear vision inspires followersâ confidence and support.
For Christian leaders, a vision should be a biblically based revelation from God to drive responsible action in order to produce shalom and true kingdom progress (Timmer, 2017). Visions are important because they stir passion within, shape worldviews that reinforce direction, and promote unity and collegiality as people share a common vision (Blanchard & Miller, 2014; Timmer, 2017).
Values are the beliefs that guide behavior. Leaders are assumed to be the key influencers in the formation and development of organizational culture (Hudson, 2009; Carter & Greer, 2013). The first empirical research study ever conducted on the link between chief executive officersâ (CEOs) character traits and the cultural values in their organizations proved this fact (Giberson, Resick, Dickson, Mitchelson, Randall, & Clark, 2009). This outcome suggests that Christian organizations should seriously consider who they hire to guide their organization to ensure they possess the right characteristics. This is also important because an organizationâs leader impacts its culture, influences factors such as employeesâ behavior, decision-making, strategic choices, actions, and organizational performance (Carter & Greer, 2013).
Jeavons (2006) affirms that there has been growing gap between non-profit institutions and the values they proclaim in their mission statements. He cautions that the disconnect between the two cannot be ignored (Jeavons, 2006). A Christian organization is not deemed to be a success until its values and practices align and are Scripturally based. One of the reasons for âmisalignments between internally practiced and externally espoused values often happen as a result of poor âmicroethicalâ decisionsâ (Rimington, 2018). For example, when justice is not a priority in dealing with internal conflicts, resentment and anger can occur. These can, in turn, be expressed through employeesâ negative behaviors toward each other or other stakeholders, tainting the organizationâs image. Ultimately, this can affect the bottom line.
No wonder the yearning for value-based leaders has led to leadership models such as the authentic leadership theory, which advocates for values and morals profoundly needed in organizations (Northouse, 2010). Stakeholders are in search of leaders who are trustworthy, accountable, and transparent. Such characteristics become cornerstones for the culture the organization will eventually adopt.
Conclusion
The salient insights regarding imago Dei and shalom worldviews are of great import; these ideas canâand shouldâinfluence Christian leaders to base their leadership on biblical concepts. Throughout history, thinkers have explored the idea of worldviews because these concepts influence peopleâs actions, decision-making processes, and how they interact with the world. Thus, it is critical for Christian leaders to examine the content and implications of their worldviews if they hope to experience genuine and lifelong transformation and success.
Just because a leader identifies as a Christian does not mean that they automatically offer Christian leadership. Christian leadership should be biblically based and influence actions and decisions in areas of policy, organizational structures, programs, and how they are implemented. The imago Dei and shalom paradigms therefore provide principles that promote true Christian leadership.
Discussions regarding imago Dei should be at the center of Christian leadership discourse. Humans are created by God, in His image, and are called to know Him, being vice regents and stewards of His creation. Leaders who comprehend this concept appreciate that people possess inherent value that warrants them equal respect and dignity. They will not only value themselves but also the employees under their charge. Such leaders will understand that none of their staff need to earn their value or dignity, regardless of their work, age, race, culture, status, or gender. Their value is from God, and the leadersâ dealings with them should reflect this, whether concerning disciplinary action, remuneration, compensation, health insurance, medical or maternity leave, and so on.
Within Christian circles, discussions on the subject of church hierarchy have been counterproductive. Those who consider âcallingâ to be either spiritual or secular often argue that a spiritual calling is higher than a secular one. However, such designations have created divisions and classes within some religious institutions. Furthermore, the abuse of power has
increased as some leaders have become a law unto themselves, serving their own interests.
Christian leaders should recognize that their positions come with both rights and privileges, as well as obligations and responsibilities to others. It is the duty of every leader to treat employees and other stakeholders with respect, extending grace when they fall short. They should take their cues from Jesus, the perfect representation of Christian leadership, who gave Himself to the service of others and was motivated by love to use His abilities in pursuit of shalom.
Shalom leaders are change agents who bring transformation to environments and situations, transforming them into what God originally intended them to be. Shalom should be the endgame for every Christian leader. This change should bring reconciliation between God and people, people with each other, and people and their environments or organizations. The goal is to bring about wholeness, profitability, abundance, and welfare to self, others, and the community at large. Leaders should use their abilities for their organizationâs benefit, as well as to serve others to promote flourishing. Moreover, they should encourage other employees and stakeholders to do the same so they, too, can become change agents, committed to Godâs cause to bring shalom.
Alice A. Obare, MA, is a development worker. She has taught at the University of Nairobi and is currently pursuing a masterâs degree in transformational development at Eastern College, Australia.
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