A shared conundrum for scholars in the field of leadership, both in terms of practice and theory, seems to be whether the ideals of leadership relate more to the leader as an individual or the way in which they lead (Northouse, 2019; Yukl, 2013). The more fundamental question is whether there is in fact a True ideal Form of leadership or whether different behaviors and styles simply work better than others for some people, or in some circumstances (Takala, 1998). Many authors on the subject have set forth the notion of a particular theory of leadership and then promote their approach with concepts, methods of practice, or structured taxonomies (Yukl, 2013, p. 2). While much can be learned from such theories that stem from the behavioral sciences, business literature, and political sciences, there is a dependency on the human experiences as it relates to leadership. Whether the study of such experiences is from the viewpoint of those who follow, or of those who lead, the human being is a common denominator. For Christ-followers who serve as leaders, who aspire to lead, or who wish to understand better those whom they follow, this human-centric paradigm for leadership has inherent flaws.
There is clear evidence in the sacred texts that all things of this world are but faint shadows of the glory of Godās kingdom that is yet hidden from our human view. An example can be found in the writings of the Apostle Paul, āEver since the creation of the world His eternal power and divine nature, invisible though they are, have been understood and seen through the things he has madeā (Rom. 1:20, New Revised Standard Version). This is much like what C. S. Lewis described in writings such as The Great Divorce or The Chronicles of Narnia. The notion that this world is in darkness and that only faint rays from Godās eminence reach here, āThere are many who say, āO that we might see some good! Let the light of your face shine on us, O Lord!āā (Psa. 4:6). Likewise, in Psalm 18, āIt is you who light my lamp; the Lord, my God, lights up my darknessā (Psa. 18:28). Lawson (2009) presented a similar basis for viewing the Sermon on the Mount in the gospel according to Matthew, as a glimpse at the ideal of moral living that human beings should aspire to, but cannot achieve this side of Heaven.
This metaphor of our world in shadows has clear roots in the notion of Forms that Plato described in Book IV of The Republic. A perfect and True Form is something that humans can only experience through pale shadows of such Forms that are hidden from direct view (Morris, 2009; Stefanini & Di Lascia, 1952):
This seems to be a useful metaphor to apply to the exegetical study of leadership using revelation about Jesus Christ as a leader as the divine Form modeling leadership in its True state.Behold! Human beings living in an underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move ā¦ . above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like a screen which marionette players have in front of them, over which they show puppets ā¦ .they see only their own shadows, or the shadows of another, which the fire throws on the opposite wall of the cave. (Plato, trans. 1989)
Takala (1998) made the case that Plato presented relevant principles that relate to leadership including the way that meaning is created in organizational settings; the way to create new meanings through rituals/symbols, and the importance of charisma in leadership (p. 797). Likewise, the same kind of distinction between that which is True compared with that which is mere shadows (Henderson, Oakes, & Smith, 2009) seems to correlate with truth revealed through scripture. āBy the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peaceā (Luke 1:78ā79). A model for leadership produced by humans about the experiences of other humans will represent more about the shadows of leadership as opposed to the ideal Form, henceforth described as True Leadership.
Human views of leadership may likely be informed more by shadowed darkness than eminent light. This is particularly troublesome when proponents of a particular leadership model or style project the core characteristics of their favored construct onto sacred writings about Jesus, as if to suggest that Jesus employed their particular leadership style. In so doing, such authors seem to suggest that Jesus solely fits into this one particular human model of leadership as opposed to competing alternative theories. If Christ-followers believe Jesus was more than a prominent human, but rather God incarnate, then Jesus should inform leadership theory much more so than leadership theory informing us about His leadership. This is not to dispense with contemporary leadership theory, but rather to instead begin with Christ, using scripture to illuminate True Leadership from among the shadows of human leadership conventions. In so doing, Christian leaders and theorists have the unique opportunity to move beyond the shadows of leadership and glimpse leadership as a Form with vivid detail, texture, and color. Such a Christological model of leadership offers us the potential to lead in His steps as we also follow in His steps.
To this end, the purpose of this book will not be to defend or promote a particular contemporary leadership model as aligning more closely with the sacred texts than other theories. Rather, the following volume applies thematic analysis to certain contemporary leadership theories as a lens through which to understand what features of the Form that is True Leadership are revealed in the sacred texts:
With rhythmic, poetic cadence, this Johannine text identified Jesus with God as the source of all life, characterized as light (Witherington, 1995, p. 49). Further, the text contrasted the light as that which is perfect, from the darkness that is the complete opposite, flawed, and imperfect. In much the same way, Platoās Cave metaphor presented the light as actual Truth. The shadows, a function of darkness, represent the flawed and imperfect copy because they are polluted by darkness.He was in the beginning with God. All things that came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light that shines in the darkness, and the darkness did not overcome it. (John 1:2ā5)
While the field of leadership studies has produced literally hundreds of leadership theories, each of which could provide a meaningful contribution to the ...