By
Rolly C. Obedencio
Introduction
Among the many theories or models of leadership and management which share some common characteristics, emphasis and descriptions, it is a challenging task for a leader to use either one or a combination of several models, or use his/her personal model to be employed in his leadership context. Hence, this writer proposes his personal model called “Christian Leadership.” The purpose of this paper is twofold: (1) to formulate this writer’s personal model of leadership and management, and (2) to propose an implementation plan of this model in the context of a Catholic educational institution. The purpose of the study is achieved through the following plan: analysis of the context, definition of the proposed model, and its implementation plan.
Analysis of the General Context
General context in this study refers to the organizational, religious, and socio-cultural contexts. The following is a short description of this context.
The institution where this writer is currently employed as an English as a Second Language (ESL) teacher is governed by St. Gabriel Foundation of Thailand, a prestigious century-old private Catholic educational system led and managed by Brothers. The general motivation of the system, as claimed, is service toward the poor through excellent quality education (St. Gabriel Foundation, 2001). It is interesting to note that none of the philosophy, vision, and mission statements mentions about Jesus’ commission. It shows some weakness and arouses a question whether this is the right vision.
Assumption College Thonburi, where this writer currently is working for, is one of the sixteen schools governed by St. Gabriel Foundation of Thailand. Perhaps it has the second largest population of students among these schools, around 5,000 students (St. Gabriel Foundation, 2001), next to about 20,000 students at Assumption University in 2006 (Charmonman, 2006). The students are predominantly Buddhists. The school’s vision was verbalized by the outgoing director during the last meeting on April 27, 2007: “to be the number among schools in Thailand.” This vision is incongruent to the vision of St. Gabriel Foundation of Thailand, which is service.
Both the director of the college and the head of Foreign Language Department are Brothers, Catholic priests. The Thai faculty and staff are mostly Buddhists. The forty-three foreign teachers are a mixture of interdenominational faiths, such as Roman Catholics, Baptists, Church of Christ, Church of Latter-day Saints, Seventh-day Adventist, and other unknown groups. This religious atmosphere which is seemingly interdenominational gives a fluid occasion for Christian leadership to reach out the neighboring Buddhists and other groups.
Socio-culturally, this writer is directly in contact with most foreign teachers and just a few hours with students daily. He spends most of his time in the faculty room where there is a mixture of an international culture among foreign teachers composed of Westerners, Africans, Indian, Chinese, and largely Filipinos. The Thais in the room are the two super-visors and two caretakers. The atmosphere seems quiet and formal as each teacher looks busy planning the lessons in front of a computer. As if everybody is careful not to make some mistakes in the presence of the supervisors. There is an element of much respect, though, especially in front of the Thai superiors. Talking is limited most of the time. Teachers do not exactly know each other very well on a personal level. Only during lunch time that teachers break the impersonal atmosphere, but then they tend to be in small groups. Towards the end of each day, most Filipino teachers tend to speak their vernacular, thus breaking the atmosphere of formality and influencing other teachers to speak their respective language too. It is at this time that teachers start knowing each other on a personal level, thus an opportune time for Christian witness.
The atmosphere in most classes is very opposite, though. Thai culture is fun-loving called “Sanuk”. Adamson (2003) observes that “Sanuk” is influenced by Theravada Buddhism, which also influence the learning and behavioral aspect of the learner. It is very important that “those who have integrated sanuk into their activities may then be viewed as having ‘intrinsic’ motivation” (p. 8). Foreign teachers are to be careful not to touch the head of the students, not to point using one’s foot, not to step on a coin, to remove footwear inside a house or a temple, to be respectful by showing “wai” to the elderly and those in authority (Culture of Thailand, 2007), and not to display of public affection as in hugging and kissing (Syles, 2007). Respecting this culture and being sensitive to these customs may help ease in exercising Christian leadership.
Proposing a Christian Leadership Model
Christian Leadership is very closely similar in its concept and characteristics to R. K. Greenleaf’s (as cited in Hine, 2006) servant leadership model. The term “servant” has to be changed to “Christian” to address the critique raised by McCrimmon (2007) that “servant” is misleading because it is slavish or subservient. Luke 22:24-27 is often misunderstood by many, because it seems to say about a leader being a servant in the sense of a slave. A careful reading of the original Greek text, however, shows that it does not say anything about Christ’s changing status into a servant/slave. It is, however, a sheer teaching demonstration of how to become a humble minister/deacon and an emphasis or adoration of Jesus’ divinity which is greater than anybody else sitting at the table:
(24) A dispute also arose among them as to which one of them was to be regarded as the greatest. (25) But he said to them, "The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. (26) But not so with you; rather the greatest (Gk. “ho meizon”, the eldest) among you must become like the youngest, and the leader like one who serves (Gk. “ho diakonon”, deacon, minister, an official who has the control in rendering helpful service). (27) For who is greater, the one who is at the table or the one who serves (Gk. “ho diakonon”, deacon, minister, an official who has the control in rendering helpful service)? Is it not the one at the table? But I am among you as one who serves (Gk. “ho diakonon”, deacon, minister, an official who has the control in rendering helpful service) (NRS Luke 22:24-27, NAS).
Clearly, Jesus was humbling the hearts of His disciples (v. 26), so they wouldn’t consider themselves as great as the dominating/controlling kings of the Gentiles (v. 25), but a humble deacon/minister or an official who has the control in rendering helpful service (v. 26), while directing His disciples’ attention to the greater leader—Himself—who was demonstrably ministering to them (v. 27). Jesus didn’t literally make himself a slave (Gk. “doulos”, bond servant), but a minister/deacon (Gk. “ho diakonon”, a church servant or an official who has the control in rendering helpful service) who is greater than the one sitting at the table, because He was their Lord and Saviour (Luke 2:11). He merely demonstrated the humble spirit of a servant, who looks after the needs of everyone. Therefore, it was a sheer teaching demonstration of Christian/ministerial leadership, and not a servant/slave leadership.
The same idea is seen in two passages:
But it shall not be so among you: but whosoever will be great among you, let him be your minister (Gk. “diakonos”, minister, deacon, an official who has the control in rendering helpful service). (Matthew 20:26, KJV). (This means let him be great in helping or service.)
And whosoever will be chief (first) among you, let him be your servant (Gk. “doulos”, a slave or bond servant being controlled by another person). (Matthew 20:27, KJV). (It means let him be a follower.)
This model shares some characteristics of servant leadership as what Patterson, Redmer, and Stone (2003, p. 5) outline as influence, vision, trust, credibility and competence, delegation, honesty and integrity, modeling and visibility, service, stewardship, communication, persuasion, pioneering, appreciation of others, encouragement, teaching, listening, and empowerment, and what Advanced American Communications (as cited in Hine, 2006) lists as empathy, healing, awareness, conceptualization, foresight, commitment to the growth of people, and building community.
The mission of a Christian leader is to preach the Gospel of all nations, making them disciples and baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Mark 16:15; Matthew 28:19). He has to be a minister in whatever area he is engaged in and whatever context he is in (see Chadwick, 2003).
Since a Christian leader is minister/servant, there should be no feeling of superiority or inferiority between him/her and the members. Everybody is treated equal, as members are leaders in their own right too. Leaders and members are all the same parts of the body whose head is Jesus.
Based on the analysis of the context above, Christian leadership model may also be implemented in a Catholic educational institution which claims a Christian by name and service. Since the motivation of the governing body is service, while the local school is “to be the number one”, then the objective of this model is to apply the principles of leadership to align both visions of the St. Gabriel Foundation and Assumption College Thonburi and make it realization. Hence, it is ideal that the leaders of this institution learn and realize how to be real followers/servant/minister of Jesus in reaching out the people inside and outside of the school.
A plan in implementing this Christian leadership model can be carefully carried out either formally or informally. Formal and explicit plan is not within this writer’s jurisdiction since he is not in the management position to do so. Should he be granted this vested leadership role in the future, the following plan may be taken. First, there should be a redefinition of the philosophy, vision and mission of the school or of the specific domain this writer will be assigned from the top level to the bottom. Second, it is important that the leaders and members of the school know where they are in reference to their philosophy, vision, and mission. Some kind of inspirational talk, promotion, or leadership workshop will do with some definite purpose and results. Third, the leader has to exercise patience, tact and prudence in effecting change and carrying out new plans that it respects both international and Thai cultures. With a tone of humility and inspiration, he has to grab any chance when the administrators open for some suggestions in a meeting. He has to make everybody a part of the suggestions that the credit will be given to them instead of him. Fourth, it is important for this writer to exercise caution in any situation at any time he is with the international group of teachers, and especially with the Thai staff, supervisors and students.
This writer, however, can do some kind of informal plan to carry out the leadership role in his own capacity as an ESL teacher. His exemplary life in all aspect is an inspiring influence to the foreign teachers, Thai administrators and staff and students. He may influence the administrators through close interpersonal interaction on a close personal level, such as friendship, being active in all the activities, starting from a small leadership activity until it naturally grows into a more defined leadership role. It may be faster to carry out plans when one is at the top position, but it is not impossible to carry out exercise leadership even when one is at the lower level, though. It may be called groundwork, or grass-root operation or leadership. Obtaining a position is not the goal of exercising leadership and implementing plans, but focusing on and realizing a vision, which is meeting people’s real need to realize the vision of the organization, is what compels leadership to function.
Since there is a regular monthly social meeting among faculty and staff, this writer has to take this privilege of influencing everyone with his mission in the aspects of time, foods and drinks, recreation, entertainment, disposition and attitude. He has to be ever ready at all season to give the reason of his faith. Dr. Neil Chadwick’s Christian Leadership Charge (2003) will be a lot more helpful.
Any plan can be evaluated periodically. It is important for this writer to evaluate his leadership daily, weekly, monthly, by term, or annually. He may make some evaluation or achievement chart to determine how close he is to the goal and vision.
Conclusion
Several steps were taken towards Christian Leadership in a Catholic educational institution. Analysis of the general context shows some incongruence and weakness between the vision of St. Gabriel Foundation of Thailand, which is service, and that of Assumption College Thonburi, which is to be number one. The diverse religious culture, predominantly Christian groups such as Roman Catholics, Baptists, Church of Christ, Church of Latter-day Saints, and Seventh-day Adventist, gives a fertile opportunity to reach out the neighboring Buddhists and other groups. The seemingly fusion between international and Thai cultures gives a fluid occasion to exercise Christian leadership roles.
Due to some degree of ambiguity of the servant leadership model and diverse other models, a personal model of leadership and management has been proposed: “Christian Leadership” instead of “Servant Leadership” with practically common attributes of Servant leadership. Due to this writer’s limitation of leadership role, the model and its implementation plan remain a proposal until a more definite leadership position will be assumed. This low-level position, however, does not deter him from exercising his leadership within his capacity.
A more thorough study on the subject is necessary to obtain a complete picture of the context and its appropriate leadership model. More specific plans should be formulated and carried out in a top-level leadership position to make its implementation definite.
References
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