Christian Ethics and Leadership: Constructing A Biblical Ethic for the Christian Leader
Sylvia Joyner
School of Divinity, Liberty University
Author
Note
Sylvia Joyner
I
have no known conflict of interest to disclose.
Correspondence
concerning this article should be addressed to Sylvia Joyner
Email:
sjoyner1@liberty.edu
Abstract
God’s original plan for Christian leadership is further
impetus for the Christian
educator, reflected in Psalms 51:10 the standard for behaving according to
God's instructions, "Create in me a clean heart, O God; and renew a loyal
spirit within me" Psalms 51:10 (New Living Translation). If Christian educators want to make a change
in the way they represent God and those they are leading, remember they are
"God's rescuers" and "God's tutors" given the
responsibility to teach and bring back people to God's principles (Temple,
2018). The Christian leader is challenged with other ethical methods which do
not support a God’s standard fueling the need for Christian leaders need of a biblical construct
for effective decision making, which provides a theological foundation in
development of the leader's personal integrity, and it is God's original plan
for moral truth. A
biblical perspective stresses that service is the core of the Old and New
Testaments and asks the question, how are leaders serving those they are leading?
(Temple, 2018).
Keywords: ethical
methods, Christian leaders, Christian educators, Biblical, personal integrity,
moral truth, leadership
Christian Ethics and
Leadership: Constructing A Biblical Ethic for the Christian Leader
Christian ethics is concerned with how an
individual should lead his or her life and an essential aspect of biblical
aspirations in answering how Christian leadership should conduct their
attitudes, motives, relationships, and decision making (Grudem, 2018). God's
original plan for Christian leadership is further impetus for the Christian
educator, reflected in Psalms 51:10 the standard for behaving according to
God's instructions, "Create in me a clean heart, O God; and renew a loyal
spirit within me" Psalms 51:10 (New Living Translation). If Christian educators want to make a change
in the way they represent God and those they are leading, remember they are
"God's rescuers" and "God's tutors" given the
responsibility to teach and bring back people to God's principles (Temple,
2018).
Christian
leaders are not exempt from experiencing ethical situations, and part of the
challenge is utilizing a standard and powerful method that supports God's plan.
While ethical decision-making constructs through other perspectives other than
the bible, four ethical paradigms, in particular, addressed and noted as the
ethics of justice, critique, care, and the profession (Shapiro &
Stefkovich, 2016, p. 23). Although effective in their approach, each of the
above ethical paradigms limits the Christian leader's decision-making without
the undergirding of the biblical perspective. A biblical perspective stresses
that service is the core of the Old and New Testaments and asks the question,
how are leaders serving those they are leading? (Temple, 2018). Christian leaders need a biblical construct
for effective decision making, which provides a theological foundation for the
development of the leader's integrity, which is God's original plan for moral
truth.
Ethical Reasoning and the Christian
Leader
The
Christian Leader's Decision-Making
The essential nature of the Christian leader's
spiritual practice (inward) and (outward) spiritual practice, which is
essential to the leader's ability to express God's identity in decision-making
(Dunham, 2019). Advancing the thought expands the idea that one's identity as a
Christian leader should inform and influence the Bible's moral truth rather
than the moral truth of other perspectives. Without a biblical reference,
Christian leaders are subject to unnecessary pitfalls and judgments which have
consequences for their followers, respectively (Dunham, 2019). According to
Kramer (2013), leader effectiveness as ethical guides begins with valuing
virtue above selfish interests, which characterizes the importance of a
leader's deeds matching their actions (Kramer, 2013). Leaders need to develop awareness
because whatever decision a leader makes is influenced consciously by his or
her inner values (Brandon & Gross, 2014).
An aspect of the reasoning why it is more
difficult for leaders to be ethical than it is to understand how to be an
ethical leader relies on an awareness of the everyday temptations and moral
pitfalls of leadership, and how to avoid them (Ciulla, 2018). The author
discusses those moral areas challenged by leaders as relationships and
followers, responsibility and trust, self-interest, self-control, ego, and
success, compassion, care, and saints (Ciulla, 2018, pp. 371-381). Each of
these areas has the potential to create ethical challenges for the leader
because leaders are not perfect, and when called into leadership positions,
their followers expect moral excellence.
The Barna Research Group (2009) conducted an
intensive interview of thirty top leaders from various leadership sectors.
Discovered was that great leaders practice the art of power and use it to
foster communication and respect for those they are leading. Furthermore,
revealing that power is about the correct use of authority and when used
according to the biblical standard, can provide consciousness of moral
direction, providing people with a moral framework for their choices and
activities (Barna Group, 2009).
Six
Dimensions of Character Development
Character
Development requires more than a great personality. As Cloud (2009) stresses,
many leaders excel in the personality department but have failed miserably as
men and women of character (Cloud (2009). The Bible is a leader's guide in
understanding that the gift of leadership is not one's own, but from God
(Patterson, 2017). One perspective is that change is not realized in what we
see (the performance) but is influenced by how we live (Smith, 2009).
Cloud
(2009) discusses the importance of six dimensions that form the foundation of
integrity for the Christian leader. Importance structures the leader's
character by establishing trust, oriented toward truth, getting results,
embracing the negative, oriented toward increase, and oriented toward
transcendence (Cloud, 2009, Introduction section). When working together, each of the dimensions
strengthens the character and integrity of the leader's task and relationships
encountered. Relevant scriptures pinpoint the importance of seeing one's self
as whole verses fractured in Ephesians 4:13 "This will continue until we all
come to such unity in our faith and knowledge of God's Son that we will be
mature in the Lord, measuring up to the full and complete standard of
Christ" Ephesians 4:13 (New Living Translation).
What
Distinctions Define the Christian Leader’s Decision Making?
Above
was discussed the Christian leader's decision making? It is also essential to
include what parameters are needed when Christian leaders make decisions,
especially in light of those decisions affecting other individuals. For
example, the case studies depicting leaders in educational settings faced
dilemmas in solving moral and spiritual predicaments affecting their schools
and reaching into the community (Shapiro & Stefkovich, 2016). In a
collaborative effort, Christian leaders in educational systems are encouraged
to use proven methods of combined multiple paradigms noted as the ethics of
justice, critique, care, and the profession (Shapiro & Stefkovich, 2016, p.
23) which provide for the Christian educator extended support and flexibility.
The four ethical paradigms discussed in greater detail in section on the moral
quest.
In
contrast, a distinction must be made in that being a Christian leader does not
necessarily make a leader ethical any more than putting lipstick on pigs makes
them feel pretty. A Christian leader's decision making cannot rely on one's own
rules and regulations or even from personal experience. The original plan of
establishing the biblical priority of integrity for the Christian leader is to
gain certain aspects of God's perspective and the leader's proper response.
The
Genesis account reflected the intended outcome of leadership when God entrusted
humanity with certain responsibilities. However, there are specific categories
of results that cannot be measured. For example, living a Christian life is
more than living by prescribed rules. In Leviticus 19:2, God instructs the
nation of Israel, "Be holy, because I the Lord your God, am holy" (p.
138). Similarly, In Philippians 2:5, Paul inspires the Philippians, "Your
attitude should be the same as that of Christ Jesus" (p. 138). Overall,
Christian leaders aspire to attain the character that God's image has created
in each person (Walton, 2001, p. 138).
However,
ethical reasoning for the Christian educator has to reach beyond personal
beliefs and take into consideration the essence of spiritual leadership, which
moves people toward God's agenda (Temple, 2018). Often one can get stuck in the
problem presented and miss the opportunity to resolve the problem with
integrity amid the grand scheme of things.
Moreover,
a Christian leader's decision making is different from other leaders because
reflected are a different set of principles, and motivations, and
overwhelmingly, the Christian leader's decision making inspired by God's Word
(Temple, 2018). Overwhelmingly underlying reasons, some leaders practice
unethical philosophies, principles, and tactics to achieve what they desire
(Caro, 1991). Thoughts about character and ethical practices, too often relied
upon, are traditional wisdom instead of Godly wisdom, often stemming from
selfish aspirations, instead of what best reflects God's character and ethical
practices (Temple, 2018).
Who Is the Christian Leader?
Spiritual
Leadership Defined
Agreeably
the Christian leader is an educator responsible for teaching and leading, which
is the objective of spiritual leadership to move people toward God's agenda
(Temple, 2018). Leaders are designated as "servants of the Lord" (p.
300) and have the responsibility to follow a "divine agenda" (p. 300). The apostle Paul's example marks them as a
noticeably specified mission (1 Corinthians 1:17), regular evaluation of the
fundamental values and message (1 Corinthians 11:23-26), and the ability to
communicate the message to a diverse audience (1 Corinthians 9:19-23). Essentially, solidifying the driving force in
how leaders instruct and teach others in the body of Christ (Howell, 2003, pp.
300-301).
Malphurs
(2003) conveys Christian leaders as reliable and steady servants informing and
instructing people in diverse religious settings as directed by God. The
process is where leaders experience growth with their followers (Malphurs,
2003, p. 8). He asks the question, "what makes a Christian leader"
(p. 8) echoing the answer comes back that leaders grow when they purposely
follow after God (Malphurs, 2003).
Helpful to the topic, is that God in 1 Timothy 3 has laid out the
groundwork by which leadership purposed. The author uses this foundation to
inform the reader that leaders instruct others, but they also are required to
model Christlikeness. In 1 Corinthians 11:1, Paul writes to the Christian
church at Corinth, "Follow my example, as I follow the example of
Christ" (Malphurs, 2003, p. 10).
The same
standard for the leader's purpose today is the same as was given to leaders in
the early church. Timothy in (2 Timothy 2:15; 3:14-17) is instructed by the
apostle Paul to study the word of God, which is the undergirding to instruct,
rebuke, correct and train in righteousness, leading to a leader's ability to
properly leading the church (Howell, 2003, p. 2). Ezekiel provides the theology of leadership
from older traditions; human leaders are "expected and encouraged" to
lead from a God-centered perspective (Laniak, 2006, pp. 160-161). Garnered from
a spiritual application, the following discussion notes the importance of
"six musts" for the Christian leader, which fosters the Christian
leader's integrity and character when grappling with ethical dilemmas (Temple,
2018).
Six
Musts of Integrity for the Christian Leader
Caro's
(1991) biography of President Lyndon B. Johnson's political ambition and
aspirations is narrated through several themes, each exposing the underlying
greed and power Johnson used to win and not be defeated. President Lyndon B.
Johnson was considered a great leader, and one may cringe at the fact that he
was not known for integrity as a leader. The ultimate quest as Christian
leaders is integrity as aspired by God.
In
contrast, the six musts of integrity play a crucial role in the teacher-learner
relationship for greater effectiveness in training and equipping in education,
especially from the aspect of a Christian worldview and Christian leadership
opportunities. The six musts establish
God as the leader's objective (I John 2:10, Romans 12:1-2), fosters a fervent
prayer warrior (James 4:17.)
Additionally, vital study and practice of God's Word (2 Timothy 2:15,
3:16), necessary to display an urgency for the Word of God, because every
aspect of building people is essential and takes advantage of accessing
mentoring moments (Temple, 2018).
Who is the Ethical Leader?
Fundamental
Elements
Integrity described as "the
ability to meet the demands of reality" (Cloud, 2009, Introduction section).
Overall, there are fundamental elements necessary to be an ethical leader, and
they consist of three essentials integrity, which comprises the elements of
character, integrity, and reality. The three essentials of integrity do not
equate to performance but rather to morals and ethics (Cloud, 2009,
Introduction section). Virtually character, integrity, and reality bridge the
leader's perspective of personal and spiritual growth. Consideration of
character development is spoken of by the Apostle Paul when he writes, "We
also rejoice in our sufferings, because we know that suffering produces
perseverance, character, and character, hope" Romans 5:3-4 (New
International Version). A failure to communicate and carry out Matthew 28:19 is
at the very heart of God's plan for communicating the Gospel to everyone,
however that cannot occur if his ambassadors choose to remain in their own
identities rather than God's identity.
God's perfection is the standard for
moral character and the motivation for religious practice. The whole moral code
follows from his holiness. The people of Israel instructed by God, "For I
am the LORD your God; consecrate yourselves, therefore, and be holy, for I am
holy. You shall not defile yourselves with any swarming thing that crawls upon
the earth. For I am the LORD who brought you up out of Egypt's land, to be your
God; you shall, therefore, be holy, for I am holy" (Leviticus 11:44-45).
The same thought expressed in Leviticus 19:2 and Matthew 5:48 displaying the
flawlessness of God, and similar quality expected of persons set apart unto him
(Erickson, 2013, p. 257).
Moral Integrity
of Ethical Leaders
One
may ask, what is the connection, if any, between ethics and the moral life? The
moral life of a leader summed up in how one behaves in the context of
"oughtness and obligation" (Hollinger, 2002, p. 12). Leader integrity
is a reflection of inward motivation, and their actions inform the character of
the leader. Jesus put it this way: "For it is from within, from the human
heart, that evil intentions come: fornication, theft, murder, adultery,
avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All
these evil things come from within, and they defile a person" (Mark 7:21–
23). The moral life summed up as a vital connection to the inward dimension of
Christian experience. Likewise, the inward dimension must always demonstrate
itself in the external dimension, including both word and deed (Hollinger,
2002, p. 11). Moreover, stressed is the reality that "it is not always
easy to separate professional from personal ethical codes" (Shapiro &
Stefkovich, 2016, p. 39).
The
biblical perspective is that the Bible is the Christian leader's standard by
which all other things must submit their authority. Proverbs 8:12 says, "I,
wisdom, dwell together with prudence; I possess knowledge and discretion"
Proverbs 8: 12 (New International Version). Moreover, according to 1
Corinthians 3: 18 admonishes one, "Do not deceive yourselves. If any of
you think you are wise by the standards of this age, you should become
"fools" so that you may become wise" 1 Corinthians 3:18 (New
International Version).
Biblical Models of Servant Leadership
Biblical
Leadership
Biblical
ethics begins with biblical guidance. Mark 10: 44 stresses that supreme
leadership begins with the concept that one must be willing to be a servant
first. Further explanation reveals that a servant leader is selfless, not
selfish, and maintains a power balance while leading (Temple, 2018). Spiritual
leadership is foundational for effective Christian leadership and undergirds
the leader's ability to operate in a continuum pattern serving as the checks
and balances of ethical decision making. Additionally, "spiritual
leadership is not an occupation, it is a calling" and supported in the
Bible," God is not necessarily looking for leaders, at least not in a
sense we might think. He is looking for servants" (Isaiah. 59:16; Ezekiel.
22:30) (Blackaby & Blackaby, 2011, p. 7). One of the central metaphors
through which Biblical leadership conceptualized is shepherding (Laniak,
2006).
Biblical
perspective stresses that service is the core of the Old and New Testaments and
asks how leaders are serving those they are leading? (Temple, 2018). Three
principles described in the narrative of Matthew 4 when the enemy tempted Jesus
and inherent in the church leadership today—described as pleasure (seekers of
selfish desires and motives), power (seekers of power positions rather than
leading in humble submission to God), and parade (seekers of splendor and
grandeur) (Temple, 2018). The three principles reveal to leaders that this is
not the biblical model of servant leadership or how Jesus modeled servant
leadership.
One
overarching question Grudem (2018) asks is, "Why should Christian leaders
study ethics?" (Grudem, 2018, p. 30). Noted also that theology informs how
an individual should think while ethics tell individuals how they should live
(Grudem, 2018). Several reasons are given and supported by scripture in Old and
New Testament examples and the ministry of Apostle Paul.
Old
Testament
The
Old Testament acknowledged as Christian scripture depicted as the
"theocratic foundation of ethics" (p. 400) and as the will of God,
Holy, faithful, right, and God as creator and redeemer of humanity. Exampled
through the covenant relationship between God and Israel displayed is the moral
relationship (Elwell, 2001, p. 400). Further understanding of God's perspective
on ethics and his covenant with the nation of Israel depicted as the
"theme of the covenant" (Grenz, 2000, p. 98). Throughout the
scriptures, exampled for leaders is God in the role of righteous, protective,
and faithful chief shepherd, as seen in the Old Testament through His Prophets
(Laniak, 2006). God also has a divine proclivity for human leadership,
signifying "calling stewardship and accountability" (Laniak, 2006, p.
22). They are exampled by the prophet Jeremiah as a model of a righteous leader.
Equally, today leaders are accountable to Yahweh, and the people entrusted in
their care (Wessels, 2015, pp. 874-877).
New
Testament
An
enduring ethical tradition marked by John the Baptist's demand for
"purity, righteousness, honesty, and social concern" evidenced in the
narrative account of Luke 3:10-14 (Elwell, 2001, p. 401). Further exposition is
seen in Luke's unveiling of the scriptures in Acts revealing the earliest moral
life of people living as transformed people (Elwell, 2001). New Testament
examples provide the importance of living in obedience to God. In particular,
narrated in Matt. 28:19–20 and John 14:15 speaks on the importance of obeying
the commandments Jesus taught his followers. Grudem (2018) stresses that
obeying Jesus's commandments entails three components of a Christian's life, an
individual must recognize, and understand how these principles are applicable
in living as Christ-like vessels.
Examples
from Apostle Paul
The
overarching theme of the New Testament is ethical teaching. Explicitly, Paul's
ethical theme espouses that the law cannot suffice for human weakness that it
is through the image of Jesus spoken of in Acts 16:7. The effect of this
identification is the character of Christ in every person lived out as the
Fruit of the Spirit in those submitted to the will of God (Romans 5:5; 8:9-14,
Galatians 5:22-23) (Elwell, 2001, pp. 401-402).
Pauline
theology reveals in Acts 26:20 that Paul is not an "antinomian" but
stresses that an individual of faith cannot circumvent God's moral standards
(Bock, 2012, p. 264). Additionally, the book of Acts reveals the objective of
Paul's ministry's effectiveness was grounded in ethical behavior fueled by his
obedience to God (Tannehill, 2012). The Apostle Paul's focus is through the
transforming power of the Gospel, and all believers would become "mature
in Christ" Colossians1:28 (New Revised Standard Version).
Additional
analysis, 2 Corinthians 3:18, says, "So all of us who have had that veil
removed can see and reflect the glory of the Lord. And the Lord, who is the
Spirit, makes us more and more like him as we are changed into his glorious
image" 2 Corinthians 3:18 (New Living Translation). Similarly, Paul
reminds believers in Ephesians 4:23-24 "to allow the Spirit to renew their
thoughts and attitudes, putting on the new nature, created to be like God,
truly righteous and holy" Ephesians 4:23-24 (New Living
Translation).
Jesus
Model of Servant Leadership
Every
leader needs a role model. That role model for Christian leadership is Jesus,
the Master Teacher (Estep, Anthony, & Allison 2008). The
biblical/theological importance of identification that "Jesus is the
visible image of the invisible God" (Sunberg, & Mitchell, 2015, p. 15)
modeling leadership. Measurably, Jesus the Master Teacher affirms through this
prayer to his Father: revealed in John 17:3 "This is eternal life: That
they may know you, the only true God, and Jesus Christ whom you have sent"
(Estep et al., 2008, p. 142).
Leadership
is about submission first to God and then to each other following Jesus'
exemplar of "mutual submission and "servant leadership" (p. 28)
for the New Testament" (p. 28) (Padgett, 2011, p. 28). Through the Biblical model of leadership, 1
Peter 5:5 discloses that the character of servants is serving in humility, not
hostility, which characterizes the image of God in the lives of his people
(Padgett, 2011). Authority of the Bible is the supreme expression of God's will
for defining what one believes and how one is to live (Erickson, 2013, p. 212).
In
summation, the commitment of leadership must begin with this statement,
"Leading" the people of this planet to the person of Jesus Christ is
a call to all who believe" (Patterson, 2016, p. 81). Jesus is the role
model demonstrated through service and is reflective of a leadership model
devoid of selfish motivations.
The Moral Quest: Foundations of Christian
Ethics
Christian
Ethics verses Secular Ethics
Christian
ethics has three principal sources: the written word of Scripture, the prayer
and practice of the church, and the distilled wisdom and experience. The
authority that shapes the identity of Christianity is the Bible, and an
understanding of Christian ethics with an understanding of the nature and
content of the Scriptures and their role in the discipline (Wells & Quash,
2017). The Bible reflects Christian ethics in three parts detailing God's
people in the Old Testament, God in Person in the four gospels, and Jesus as
the model in the rest of the New Testament (Wells & Quash, 2017).
Approaching
the subject of a moral mission for Christian ethics, Grenz (2000) outlines the
basics of ethics, with specific emphasis on the role and methods of Christian
ethics, and examines the ethical approaches through the examples presented in
the Old Testament, the Gospels, and Paul. Furthermore, Christian ethics inform
the role and methods, which is an essential component for consideration in
constructing a biblical ethic for Christian leadership. Paul declares, it is
favorable "to aspire to leadership if its underlying intent is to impact
people for the glory of God" (p. 4) (1 Timothy 3:1; cf. 1:17; 6: 16)
(Howell, 2003, pp. 3-4). Where do
moral
decisions and personal character fit within the Christian life? (Hollinger,
2002, p. 11). Stressing the point again, the rationale for
demonstrating Christian ethics rather than secular ethics derived from the
summation that the Christian experience is about moral decision making and
personal character, representing the individual's "internal and
external" or "word and deed" expression of spirituality
(Hollinger, 2002, p. 11).
Fundamentally,
Christian ethics undergirds the Christian basis of either identifying with
biblical morals or with human morals. The subject further stresses that
societal issues have the potential to influence Christian morality and
Christian character. The further impetus of the influence of societal issues is
that the Christian leader builds on the character and moral teachings of Jesus
Christ (Hollinger, 2002), not societal issues. Christian ethics and Christian
faith are closely linked through Christianity's teleological form and adhering
to a life in Christ (Schel, 2013, pp. 150-165).
Moreover,
Christian ethics is more than a set of rules the Christina leader needs;
instead, it is at the heart of the Christian leader's understanding of
integrity, character, and moral truth. However, as Sullivan (2009) points out,
a set of ethical guidelines is not enough for moral perimeters. Several
problems arise when there is a set of expectations among leaders in various
communities when expected to abide by ethical guidelines. Many of these
expected guidelines are not adequately rooted in rules or codes of ethics
addressing moral issues, and moral principles by which ethical, Christian
leaders should conduct themselves (Sullivan, 2009). Below is a discussion
pinpointing theoretical considerations common to the perspectives of secular
ethics.
Ethics, in
general, is viewed as a "moral philosophy" (p. 24), and there are
three major dimensions to consider in contrast to why a Biblical construct is
necessary to Christian leaders. The three major dimensions of "moral
philosophy" are known as "empirical, normative and analytical"
ethical paradigms (Grenz, 2000, pp. 24-25) each provides answers to ethical
questions posed by Christians and non-Christians equally.
Other
Theoretical Perspectives of Ethical Paradigms
Because
Christian leaders serve in diverse environments such as secular educational
settings, other options for solving ethical dilemmas are usually recommended by
theorists that do not always undergird a biblical foundation. Further advancing the discussion are multiple
methods, educators can use when addressing various ethical dilemmas. The case
studies analyzed in class presented dilemmas addressing moral and spiritual
predicaments in existing educational systems and the community (Shapiro &
Stefkovich, 2016).
For
example, Case Study 3.4, entitled The School
of Hard Knocks. The essence of the Case Study focuses on a school
bully and a security guard. It contrasts the voices of young children against
the wishes of a school superintendent. In this case, two communities are
affected— the students in the school and the district administration. The two
opposing paradoxes to consider are the voices of the student community matter,
or does the superintendent have the last word? (Shapiro
& Stefkovich, 2016, p. 49). The
community's objective is the forming relationships that help the whole
community grow (Lowe & Lowe, 2018). The spiritual perspective of the case
study, each community, student versus district operating as independent,
stand-alone representatives (Shapiro & Stefkovich, 2016) and separation is
not the objective of spiritual leadership.
Four
ethical paradigms are the standard by which educators in schools are encouraged
to use when faced with challenging situations noted as the ethics of justice,
critique, care, and the profession and serve as a secular framework for
exploring and solving ethical dilemmas (Shapiro & Stefkovich, 2016, pp. 19,
23).
In consideration of the ethic of the professional paradigm,
considers questions informed by the other ethical paradigms related to justice,
critique, and care and moves the decision making in asking about expectations
from fellow professionals, community and the best interests of the students and
their needs (Shapiro & Stefkovich, 2016).
Moreover, stressed is the reality that "it is not always easy to
separate professional from personal ethical codes" (Shapiro &
Stefkovich, 2016, p. 39).
Peering through a biblical viewpoint solving
moral issues is the aim of Christian leadership and community. God has designed
the perfect ecosystem (community) for spiritual growth, maintaining spiritual
connectedness, and reciprocal interactions (Lowe & Lowe, 2018). Character formation is also essential to spiritual formation in the
Christian community.
However,
highlighting the objective of this discussion is that Christian leaders need a
biblical construct for effective decision making, which provides a theological
foundation in the development of the leader's character and integrity, and it
is God's original plan for moral truth. This writer does not object to using
one or more of the four ethical paradigms utilized in solving problems
educators face, adding suggestions to consider undergirding that choice with a
biblical standard equally.
Interestedly,
the ethical choice a leader makes hinges on this question, how does one's view
of God affect one's understanding of God? (Erickson, 2013). Overall, Christian
ethics informs and reinforces the Biblical standard, which is above all other
perceived theories, and philosophical thinking, the Christian leader, has to
consider when making moral decisions (Jones, 2013). Overall, each ethical
model's importance discussed in light of constructing a biblical undergirding
for Christian leaders' religious obligation as the leader's first line of moral
defense.
Conclusion
Christian leaders are Christian
educators serving in a variety of educational settings. The challenges
experienced involve moral issues. A biblical perspective stresses that service
is the core of the Old and New Testaments and asks the question, how are leaders
serving those they are leading? (Temple, 2018). Who is the Christian leader?
Three essentials required of being a leader of integrity noted as character,
integrity, and reality strengthening the personal and spiritual growth of the
leader (Cloud, 2009, Introduction Section).
Character is described as
“what one does when no one is looking” (p. 146) and developed over time
(Pettit, 2008, p. 146). The Christian leader is a servant leader commissioned to
lead from the examples of Jesus. Necessity mandates a biblical construct for
effective decision making, which provides a theological foundation in the
development of the leader's integrity, and it is God's original plan for moral
truth.
The ability to be ethical Christian
leaders is at the core of Christian leaders carrying out God's will and
identifying with God. Christian leadership's objective is to form relationships
in a unified shared purpose of love and obedience to the teachings of Jesus
(John 15:10) (Patterson, 2017).
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