Jesus Servant-Leadership Example For Christian Leaders in Africa: A Meditation Upon the Foot Washing of His Disciples

Author: Edwin Sully PAYET

Title: Jesus Servant-Leadership Example for African Leaders:

A Meditation Upon the Foot Washing of His Disciples

Address: Adventist University Zurcher, P.K. 135, R.N. 7, Sambaina, Antsirabe II,

Madagascar

Email: [email protected]

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Jesus Servant-Leadership Example: A Meditation

Upon the Foot Washing of His Disciples

Africa is known for its bad leadership at almost every level for decades since

decolonization. The leaders who fought colonization attempted to transform the colonial

system. They only succeeded to fall in the same way of doing things they fought against,

except these leaders unfortunately institutionalized their own interests.

The African nations’ history has many political leaders who profess to lead

democratically.1 Yet, they do most of the time not “serve” their country.2 They have been

recognized for their extensive personalization of power, their manipulation for personal

interest, their abuse of fundamental human rights, their unwillingness to delegate authority,

their control over any independent/opposing political activity outside activities controlled by

the ruling party. This led many times for these leaders to acquire wealth while the nation, in

spite of its rich natural resources, went down economically without any effective system to

‘fight’ widespread, even endemic corruption. Many of these leaders did and/or do not still

want to step down. Civil war seems to be of natural order.3

As we ponder on such kind of leadership, we realize how much Adventist Christian

leaders can make and should make a difference with what we usually call “servant leadership”

1 “A government in which the supreme power is vested in the people and exercised by them directly or

indirectly through a system of representation usually involving periodically held free elections.” Merriam-

Webster, Merriam-Webster's Collegiate Dictionary, 11th ed. (Springfield, Mass.: Merriam-Webster, 2003), s.v.

“Democracy.” 2 Mfonobong Nsehe, “The Five Worst Leaders In Africa,” Forbes (2/09/2012), accessed March 05, 2015,

http://www.forbes.com/ sites/mfonobongnsehe/2012/02/09/the-five-worst-leaders-in-africa; “Top 10 Worst

Dictators of Africa,” AnswersAfrica (30 October 2014), accessed March 05, 2015, http://answersafrica.com/

worst-dictators-africa.html; Eoghan Macguire and Catriona Davies, “No African leader deemed worthy of

leadership award,” CNN (December 31, 2012), accessed March 05, 2015, http://edition.cnn.com/2012/10/15/

world/africa/ibrahim-index-human-rights/; Okechukwu Oko, “Leaders Behaving Badly: The Perils of Bad

Governance by Africa’s Tyrants Masquerading as Democrats,” ExpressO (August 2009), accessed March 05,

2015, http://works.bepress.com/okechukwu_oko/3; Oluwole Owoye, and Nicole Bissessar, “Bad Governance

and Corruption in Africa: Symptoms of Leadership and Institutional Failure,” accessed March 05, 2015,

http://www.ameppa.org/upload/Bad%20Governance.pdf. 3 This description is taken from Chikerema Arthur, Sithole Angeline, Chakunda Vincent and Matsika

Kudzai, “Good Governance, Democracy and Leadership Styles in Africa,” Journal of Humanities and Social

Science 14, 5 (Sept.-Oct. 2013), 67. Cf. also Oluwole Owoye, and Nicole Bissessar, “Bad Governance and

Corruption in Africa: Symptoms of Leadership and Institutional Failure,” p. 1-3;

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in the community where they are called to serve. A serious leader, newly appointed or not,

understands that he/she needs to improve self and the way things are done to lead effectively.

He/she needs to influence others positively4 to make sure that people will understand and

voluntarily follow his/her lead. In what way(s) could the biblical concept of “servant

leadership” help our African Adventist leaders to lead more effectively as a way to counter

the culture in which they live? The aim of the article is to rediscover what is “servant

leadership” in the Bible, its implications for a Christian leader, and how such Christian

leadership can make a difference in the African context, if not in leadership in general.

As a way to rediscover the biblical concept of “servant leadership,” I would like to

propose the paradigm left by Jesus in John 13:1-17. After looking the historical context and

background of the narrative, some important aspects of servant leadership as shown by Jesus

when he washed his disciples’ feet will be examined. Finally, some concerns will be shared.

Historical Context

Jesus is certainly one of the best leaders of all time. In his time, people recognized his

leadership, especially his teaching skills (Matt. 7:28-29). His authority or his power of

influence was coming from his knowledge of the truth together with his strength of character.

To the point that Jesus, by his authority (John 7:46), prevented even some tough guards to

execute the orders that they received (which was to arrest him).

Nevertheless, one scene in Jesus’ life may intrigue and/or leave its reader in owe: the

washing of his disciples’ feet (John 13:1-17).5 The historical context let us understand that it

4 As Robert Clinton describes it, Leadership is “a dynamic process in which a man or woman with God-

given capacity influences a specific group of God’s people toward His purposes for the group.” J. Robert

Clinton, The Making of a Leader: Recognizing the Lessons and Stages of Leadership Development (Colorado

Springs, CO: NavPress, 1988), 14. 5 Jon Dybdahl tells of the particular impact that the washing of the disciples’ feet by Jesus has left on the

mind of a particular Buddhist monk. He writes the following: "A Buddhist monk once asked a missionary to

suggest a scene that would represent Christianity. Artists were to decorate a hall on the monastery grounds with

murals and reliefs that depicted major world religions. After some reflection the missionary began to share the

account in John 13. The monk "said nothing as I read," the missionary recounted, "but I felt a strange, awesome

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was the work of non-Jewish slaves “or of very submissive wives or children (cf. also 1 Sam

25:41)” to wash feet.6 When after a day of walk, the dust would dirty and stick to the feet and

to the sandals of the traveler and it would stink. The only way to clean the feet was to wash

them. And there was nothing pleasant in washing them. To wash the feet was considered

humiliating, disgraceful, chocking, and even insulting by both Jews and Gentiles.

A disciple or a student would normally “perform menial tasks of labor” for their rabbi

or teacher. Nevertheless, no teacher would require his students to wash his feet. “In a society

that was very conscious of status symbols of shame and honor, such as the touching or

washing of feet, was an extremely important matter.”7 When Jesus washed the sweaty and

smelly feet of his disciples, he was doing what was normally given to the slaves, to the lowest

in the society. Yet, in so doing he has shown some important aspects of leadership.8

quietness and power as the passage described Jesus' act of washing the disciples' feet." In that culture, discussing

in public anything having to do with matters of the feet is considered very poor etiquette.

"When I finished reading, there was a moment of silence. He looked at me with incredulity and said, 'Do

you mean to say that the Founder of your religion washed His students' feet?'

"'Yes,' I replied. The usually placid moon face with shaved eyebrows and head wrinkled up in shock and

amazement. He was speechless, and so was I. I swallowed very hard several times, and we were both caught up

in the drama of the scene. As I gazed at him, the look of incredulity on his face changed to a reverent awe. Jesus,

the Founder of Christianity, had touched and washed dirty fishermen's feet! After a few moments he gained

control of himself and rose to his feet. 'I see now the essence of Christianity.'" Jon Dybdahl, Missions: A Two-

Way Street (Boise, ID: Pacific Press, 1986), 28. 6 Craig S. Keener, The IVP Bible Background Commentary: New Testament (IVPBBC: NT) (Downers

Grove, IL: InterVarsity Press, 1993), Jn 13:3. “The menial nature of footwashing in Jewish eyes is seen in its

inclusion among works which Jewish slaves should not be required to do (Mekh Exod. 21.2.82a, based on Lev

25:39); the task was reserved for Gentile slaves and for wives and children. (It is recounted in Pe'a 1.15c. 14 that

the mother of Rabbi Ishmael wished to wash his feet on his return from the synagogue, but he refused to allow

her to perform so demeaning a work: she on her part requested the court of rabbis to rebuke him for not allowing

her the honor! See Str-B 1:707.)” George R. Beasley-Murray, John, Word Biblical Commentary 36 (Dallas, TX:

Word, 2002), 233. 7 Gerald L. Borchert, John 12-21, New American Commentary 25B (Nashville, TN: Broadman & Holman,

2002), 79. 8 The major parts of the content was taken from David W. Wiersbe, “Serving,” in The Dynamics Of

Pastoral Care, (Ministry Dynamics For A New Century Series; ed. Warren W. Wiersbe; Grand Rapids, MI:

Baker, 2000), 55-63.

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Some Principles of “Servant Leadership”

as Shown in John 13:1-17

1st Principle: To Serve

To Serve others: that was the main lesson that the master gave to his disciples in the

upper room that particular night before his death. In choosing to serve in such a way, Jesus

adopted a demeaning attitude that surely left a lesson that would not be forgotten. For Jesus

was just putting into actions what he had already taught: “Even the Son of Man came not to

be served but to serve, and to give his life as a ransom for many." (Mark 10:45; ESV)

Thus a leader is not here to promote self, to control others, and/ or to seek prestige and

position. He should understand that he also have to serve others, as the one who can prostrate

self to lift up the lowly and the despised.9 In fact, while in position, a leader may forget that

“power is like saltwater; the more you drink the thirstier you get. The lure of power can

separate the most resolute of Christians from the true nature of Christian leadership, which is

service to others. It’s difficult to stand on a pedestal and wash the feet of those below.”10

2nd Principle: To be Humble

Interestingly, Luke notifies his reader that on that particular night, the disciples would

quarrel as to know who would be the greatest. Jesus reproached and challenged them, saying:

“I am among you as one who serves” (Luke 22:24–27).11 The foot washing experience seems

to have happened in that particular setting.

In showing such example to his disciples, the one of the slaves, Jesus wanted also to

talk about humility in leadership (Phil. 2:5-8; Prov. 25:17; 18:12).12 If Judaism emphasized

9 Charles Colson, Kingdoms in Conflict (Grand Rapids, MI: Zondervan, 1987), 274. 10 Ibid. 11 Leon Morris, The Gospel According to John, New International Commentary on the New Testament

(Grand Rapids, MI: Eerdmans, 1995), 547. 12 “The action of Jesus in removing his outer garment and tying a towel around him underscores the

humiliation of his action; the Midrash on Gen 21:14 states that when Abraham sent Hagar away he gave her a

bill of divorce, and took her shawl and girded it around her loins “that people should know that she was a slave”

(Str-B 2:557).” Beasley-Murray, John, 233.

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the virtue of humility, it maintained positions of social status or rank.13 Jesus went further

than even that. John here recorded the most probably only instance of a person of a superior

rank washing persons’ feet of inferior rank. The disciples saw that there was no slave in the

upper room for the service. The pride of the disciples prevented to perform the duty of a

slave. Were they quarrelling about who should do the task? The basin and the water-pitcher

were ready in plain sight, standing as a “silent accusation”14 against them all. Yet, no one

dared to humble self.

As the leader, knowing that nobody would stand up, Jesus humbled himself. John

describes the actions with details. He makes it alive with action verbs: Jesus “got up from the

meal, removed his outer clothes, took a towel and tied it around himself. He poured water

into the washbasin and began to wash the disciples' feet and to dry them with the towel he had

wrapped around himself” (John 13:4-5; NET Bible). Sometimes an action talks more than a

million words. It is only with humility that a leader can acknowledge that he/she is not better

or superior to those he/she leads. Humility does not mean to efface self either. It is rather

trying to elevate anyone, everyone. In this sense, a humble leader recognizes that his/her

position does not set him/her as a god.

3rd Principle: To Be an Example

Jesus, the leader, has shown us an example. A leader ought to give the same kind of

example to those he/she is serving. For a leader cannot simply say what needs to be done.

Jesus’ example was given to be followed: “If I then, your Lord and Teacher, have washed

13 “Unlike Greco-Roman society, Judaism stressed humility; but like other societies, it also upheld societal

roles. Jesus overturns even positions of social status. Rabbi Judah ha-Nasi (about A.D. 220) was said to be so

humble that he would do anything for others—except relinquish his superior position; seating according to rank

was crucial.” Keener, IVPBBC: NT, Jn 13:3. 14 William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, New

Testament Commentary (Grand Rapids, MI: Baker, 1953-2001), 2:232

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your feet, you also ought to wash one another's feet. For I have given you an example that you

also should do just as I have done to you.” (John 13:14, 15).15

This is a critical and powerful part of leadership: how to set the standard so that others

will willingly follow. One cannot expect others to act, to do something if as a leader he/she is

not completely convinced, prepared, and willing to show how to do things himself/herself, to

the same standard that he/she expects others to uphold. If a leader maintains high standards in

his/her work, as much as in his/her conduct, his/her appearance and his/her attitude, he/she

can rightly expect the same from those he/she lead. If his/her lifestyle is opened to criticism,

people will have difficulties to willingly follow. A leader cannot require people to be on time,

if he/she is lenient to be on time. Furthermore, how can an Adventist leader require his/her

members to experience revival and reformation when he/she, a leader, is just convinced

intellectually about it?

Lastly, in showing example, a leader has to ensure that his/her personal habits will not

show the contrary of what he/she requires. A leader should be trustworthy in his/her character,

be known to live his/her life with honestly and integrity before to lead others. “A good leader

“walks the talk” and in doing so earns the right to have responsibility for others. True

authority is born from respect for the good character and trustworthiness of the person who

leads.”16

4th Principle: To Have Good Will

As already said, it was considered as a norm for a disciple to do acts of service for his

master.17 The disciple may have served willingly or not. It was the customary pattern of the

15 “If he whom they acknowledge as “Teacher” and “Master” (revered terms) stooped to perform a slave’s

task for them, how much more readily should the disciples do the like for each other?” Beasley-Murray, John,

235. 16 Barbara White, “Seven Qualities of a Good Leader”;

http://www.groco.com/readingroom/bus_goodleader.aspx (accessed on March 04, 2015) 17 Andreas J. Köstenberger, “Jesus as Rabbi in the Fourth Gospel,” Bulletin for Biblical Research 8 (1998):

122-123

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time. Nevertheless, no follower would have been required to wash his master’s feet.18 In

washing his disciples’ feet Jesus dramatically reversed the commonly accepted pattern: the

master served his own disciples to the point of taking the servant’s place to serve them. This

leads me to think that Jesus voluntarily took the basin and the towel. He willingly showed the

example. Nothing or nobody forced him. His good will was not simply the expression of a

principle, but certainly the expression of his nature, of what he was: the expression of a free

man who has chosen to and was ready to serve, without any complexity … For the Christian

leader, the question here is not “I need to,” but “I choose to.”

What usually scares any leader is to lose face in front of his/her disciples. The

question is thus not about “losing face” but about the ‘genuinety’ of the self-will action. The

incongruity of the act certainly put all the disciples into deep embarrassment and required an

explanation. They may have felt in the beginning that Jesus was obliged to do so since

nobody else wanted to take the position of a slave. Yet, the following dialogue highlights this

particular point: Jesus was willing to serve in such a way, for he requested them to do the

same for each other. Even more, Jesus did not required of them to do so by obligation, or by

duty. A leader should show the same willingness that he/she wants the followers to have.

5th Principle: To Rebuke if Necessary, and Still Teach

As they watched Jesus washing their feet, the disciples were most probably shocked.

For it simply did not make sense.19 It was thus almost normal that, when it came to the

always-vocal Peter, he expressed his shock: "Lord, you?! Are You going to wash my feet?"

18 “The washing of feet, however, was considered too demeaning for disciples (or even a Jewish slave) and

thus was assigned to non-Jewish slaves. “All manner of service that a slave must render to his master a student

must render to his teacher, except that of taking off his shoe” [b. Ketub. 96a; attributed to R. Joshua b. Levi

(third century A.D.)]; “the sages said: A Hebrew slave must not wash the feet of his master, nor put his shoes on

him” [Mek. Ex. 21:2.].” Köstenberger, “John,” 131. 19 "The picture is made more intense when one understands that at the meal they were undoubtedly

reclining (not sitting) with their heads facing the center and their feet stretched out behind them. They supported

themselves on one elbow (primarily the left) and reached for food with the right hand. The participants at the

meal could ignore the one washing their feet." Borchert, John 12-21, 80.

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(13:6; my translation). Jesus replied, "What I do you do not realize now, but you shall

understand hereafter" (13:7; NASB). Again, Peter insisted in disapproving that Jesus would

wash his feet, "You shall never wash my feet."20 If in the first objection Jesus replied gently,

the second reply adopted a more severe tone, "If I do not wash you, you have no share with

me." (13:8, NASB).21

Taken out of its context, the remark of Jesus to Peter would seem quite harsh.

Somehow, Jesus seemed to not really give a choice to Peter.22 There was not really a need for

reprimand. However, if the absolute disapprobation, which was characteristic of Peter’s

character, may have shown some kind of veneration or love for his master, Peter forgot that

the first duty of a disciple is to obey. Nevertheless, it was the servant-leader attitude of Jesus,

which made the rebuke easier to be taken.

The leader’s intention in rebuking is to elevate the person rebuked. It was thus enough

to let Peter understand that in that particular moment he was not the one to decide the terms of

what Jesus was performing. The leader leads. It is what he/she is supposed to do. It is what

God has called him/her to do. The result of this rebuke, not only for Peter, was to let all the

disciples understand that they all needed to let go “self,” their ego when they would serve

20 “Peter’s reaction is characteristically vigorous (He uses the emphatic double negative οὐ μή [except on

the lips of Jesus only in 11:56; 20:25 elsewhere in this Gospel], and backs it up with εἰς τὸν αἰῶνα.). … “Peter is

humble enough to see the incongruity of Christ’s action, yet proud enough to dictate to his Master.” Morris,

John, 548. 21 “Il est évident qu'ici, et au verset 10, Jésus donne à son action une signification nouvelle. Elle n'est plus

seulement un "exemple" (verset 15) d'humble dévouement au service d'autrui. Elle devient le symbole de la

régénération, qui est la condition du Salut. […] Ces paroles signifient donc : Si je ne te purifie de ta volonté

propre, de tes péchés, de ta corruption naturelle, tu n'as point de part avec moi. "Jésus aime à s'élever ainsi d'un

objet actuel, extérieur, a une pensée plus haute et plus intime. Comme dans son entretien avec la Samaritaine

l'eau est pour lui l'image de l'Esprit, de même ici son action, qui devait être avant tout pour les disciples un

exemple d'humilité, devient l'image de la purification spirituelle qu'il opère et qui est la condition du salut. C'est

là ce qu'il rappelle à Pierre."” Louis Bonnet, Bible Annotée N.T.; 2, Jean, Actes, 2nd ed., rev. Alfred Schroeder

(St Légier, Switzerland: Editions Emmaüs, 1986), 221. 22 “Jesus’ response was like a firm courtroom verdict that gave the offender a straightforward alternative

that admits no bending. It was a strict either/or that had to be accepted or rejected, and the consequences were

clearly evident. Either Peter would be washed or he would be excluded from being an heir of Jesus. The

thunderous force of “no part with me” is devastating. The text here has obvious eschatological implications

involving ideas of inheritance.” Borchert, John 12-21, 81.

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and/or when they would be served. Jesus was thus able to clearly communicate a new and

revolutionary idea by his example rather than through teaching.

6th Principle: by Love

“Having loved his own who were in the world, he loved them to the end.” (Jean 13:1).

While saying this, John did have in mind not only the washing of feet, but certainly also

Jesus’ sacrifice on the cross. Nevertheless, when Jesus washed his disciples’ feet, he really

demonstrated how much he loved them deeply (cf. 1 John 4:7-11, 19). The towel and the

basin are the prelude not only to the Lord Supper, but certainly also to The Sacrifice

ultimately symbolized by the Lord Supper. In washing the feet of his disciples, Jesus

presented himself as the host of the meal who took the place of the slave/servant of the host.

This act symbolically announced His death. In taking the place of a servant, he foreshadowed

His substitute death: He was going to die in the place of sinners. He was to become ‘Sin’ to

serve as expiation for the sinner, any sinner. As Jesus washed the feet of all His disciples, he

offers salvation in taking willingly the condemnation of all sinners.

Jesus had most probably washed his disciples’ feet just after the evening meal

(δεῖπνον) had been served (cf. John 13:2, 4, & 26). John further points out two things that

highlight how Jesus loved “them to the end.” First, Jesus did the washing after Judas had

resolutely decided “to betray him.” Second, the mention of the role of the devil in Judas’

decision amplifies how far Jesus was ready to love at least Judas if not all the disciples.23 How

can a leader love and care for someone that far and that much, when he/she pertinently knows

that this person will soon openly betray him/her? What was in Jesus’ mind when he washed

Judas’ feet? Conscious of the devil’s influence on Judas, but also aware that Satan did not

23 Thomas L. Constable, Notes on John (2015), 229, accessed March 03, 2015,

http://www.soniclight.com/constable/notes/pdf/john.pdf.

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enter completely and finally into him yet (cf. John 13:27), Jesus did give one more chance,

one more supreme appeal to the traitor’s conscience.24

For the only motivation, one can foresee behind Jesus’ action is Love. We have to

remember that in the same chapter, Jesus gave to his disciples a new commandment: “to love

one another. Just as I have loved you, you also are to love one another” (John 13:34, NET).

He underlined that to love was not to be a sentiment, but rather a voluntary action toward

others based on the love one has received. It is in that sense that the commandment can be

understood as new, because of the example Jesus gave (the washing of feet) and of the

situation he was referring to (His ultimate sacrifice on the cross). Both instances, the foot-

washing and even more the cross, show to what Jesus is referring: love in the sense of gift of

self sacrificially, to death if necessary.25

As Peter, some may not be ready to accept such act of love. On the other hand, as

Judas, some may not say anything and let their leader do, but despise him/her in his/her back.

This implies that a leader should also serve those who despise him/her or are against him/her

even if in the end they will not be helped. The example of Judas is particularly speaking in

that sense. We are not called to serve only some people/members, or those that we like. A

leader is called to serve any person, which the Lord would introduce in his/her ministerial

sphere, whether these people do like him/her, or not, and whether he/she likes them or not.26

24 As Jesus washed the feet of Judas, Jesus offers salvation to even those who will not want it. 25 Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Jn 13:34.. 26 Wiersbe talks about a specific aspect of what it could mean to love while being a leader: Betrayal.

“Betrayal is part of the ministry,” he says. We cannot always help all those that we look to serve. How it can be

“frustrating to invest time, energy, emotion,” even our own money in a personal relationship, when we finally

see this relationship growing against us. Michael Card, quoted by Wiersbe, penetrated part of this mystery in his

song “why?”:

Why did it have to be a friend who chose to betray the Lord?

And why did he use a kiss to show them? That’s not what a kiss is for

Only a friend can betray a friend; a stranger has nothing to gain.

And only a friend comes close enough to ever cause much pain.

Wiersbe, Pastoral Care, 62.

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Service Transforms: Highlighting Some Concerns

The ‘world’ has recognized the need for a better leadership for Africa, in having

leaders that “provide good leadership qualities so as to consolidate democracy and good

governance,”27 as much as by encouraging and by strengthening the handful of those effective

African leaders who are trying their best to change things.28 Adventist Christian leaders

should also be part of this trend of those leaders who have the obstinate desire to serve

effectively.

Yet, as we ponder on the depressing picture of African political leadership, we can

wonder if in our Christian, even Adventist, realm things are done differently. Does a leader

lead the way he/she talks? Are the Adventist pastors really serving and loving their

congregation? A pastor, pastoring between 10 to 30 churches or more, is required to focus on

the administration of the churches, the ordinations (baptism, Lord Supper) due to his office,

even on evangelism. Consequently, many churches are left alone, deprived of the nourishment

and the necessary care they deserve.

Many times, our diplomas dictate our positions in the church. Why can’t a pastor with

a master or doctorate degree be a simple pastor? Higher position includes higher salary, more

allowances, and thus a better situation. This leads to a competition for administrative

positions. Humility seems to not always characterize our mission/conference/union leaders.

When election comes, not all leaders are willing to step down. It happened that in the past

delegates were chosen in order to make sure one would be reelected. Is a pastor less valuable

than an administrator? If it is the case, an administrator could choose to serve those whom he

27 Chikerema Arthur, Sithole Angeline, Chakunda Vincent and Matsika Kudzai, “Good Governance,

Democracy and Leadership Styles in Africa,” Journal of Humanities and Social Science 14, 5 (Sept.-Oct. 2013),

67. See also Robert I. Rotberg, “The Root of Africa’s Leadership Deficit,” Compass: A Journal of Leaderhip 1,

1 (October 2003): 28-32. 28 Robert I. Rotberg, "Strengthening African Leadership," Foreign Affairs (July/August 2004), accessed on

March 04, 2015, http://www.foreignaffairs.com/articles/59914/robert-i-rotberg/strengthening-african-leadership;

“Fred Swaniker: The leaders that ruined Africa” (Feb 24, 2015), accessed on March 04, 2015,

http://www.kayafm.co.za/fred-swaniker-the-leaders-that-ruined-africa/.

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influences. And such influences should neither be passive nor coercive.29 The key to servant-

leadership is about understanding others (2 Sam. 9:7; Job 29:16; Col. 3:12; Eph. 4:32),

recognizing self-mistakes and working with people to achieve goals for eternal purposes.

Furthermore, a leader should be willing to surround self with people who have high

degrees and/or who are smarter than him/her, without thinking being threatened by them.

Moreover, do leaders willingly show example to those who entrusted us their leading

responsibilities? If I ever lose empathy for, and dedication to, the people I am leading, can I

still call myself “a leader”? A leader may be trusted and respected for his/her skills, diplomas,

CV, or rank. Yet, should not he/she be trusted for who he/she is, for his/her character?

Leadership is not about self, but about serving those (members, organization …) who called

us to serve. An African leader should be able to ‘bow down’ and serve his people. He/she

should be willing to follow Jesus’ example.

The question could also be: Will people in Africa accept such kind of leadership? As

Peter, they may refuse, for it is not according to the ‘well-known-and-accepted’ rules of

leadership of African society. Am I supposed to follow traditional ways of leadership when it

collides Jesus’ example?

I have here pointed specifically out African leadership, for it is (1) where I belong and

minister and (2) where, I believe, bad leadership being a trend can unfortunately be more

easily imitated and followed. Yet, such bad leadership and corruption exist anywhere in this

world. The major concern for our leadership and myself, not only African leadership but any

Christian leadership, is the dichotomy between our desire for better things for the better good

and our actual actions-reactions in the way we lead. Any honest Christian leader would

recognize that sometimes it may difficult to lead self (Rom. 7:15).30 Traits of character can

29 Richard L Daft, Leadership (South Western Cengage Learning, 2011), 6. 30 Richard L. Daft, “First, Lead Yourself,” Leader to Leader (Spring 2011): 29-30, accessed March 06,

2015, http://onlinelibrary.wiley.com/doi/10.1002/ltl.465/epdf.

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certainly be corrected; but the sinful nature of men can rot any Christian leader to the core if

he/she does not carefully pay attention daily.31 Humility in serving is not natural.

Circumstances may favor or disfavor it. One does not need to reflect much to understand that

the character of being a servant leader seems to be simply not given to human beings.32 To be

changed effectively one does not need to try only by himself. The Christian leader needs to

genuinely ponder more on that particular scene to rediscover the character of the One who

washed the feet of those he was leading.

In giving the example while serving humbling his own disciples, Jesus showed that he

really loved them. In spite of the fact they were all about to betray him, he bowed willingly

down to give the best of himself. His attitude definitely reflected his teaching. Servant-

leadership was integrated as much in his teaching as in his daily life attitude.33 Actually, Jesus

was not recognized by his diploma, his status, his title. He was drawing his authority from his

attitude of life: “Which one of you convicts Me of sin?” (John 8:46; NASB). His leadership

was the ultimate expression of his character.

31 Ibid. 32 In a poem, Brewer has highlighted The Paradoxes of Servant Leadership as follow,

Strong enough to be weak

Successful enough to fail

Busy enough to make time

Wise enough to say "I don't know"

Serious enough to laugh

Rich enough to be poor

Right enough to say "I'm wrong"

Compassionate enough to discipline

Mature enough to be childlike

Important enough to be last

Planned enough to be spontaneous

Controlled enough to be flexible

Free enough to endure captivity

Knowledgeable enough to ask questions

Loving enough to be angry

Great enough to be anonymous

Responsible enough to play

Assured enough to be rejected

Victorious enough to lose

Industrious enough to relax

Leading enough to serve

As cited by Tim Hansel, Holy Sweat: The Remarkable Things Ordinary People Can Do When They Let

God Use Them (Dallas, TX: Word, 1987), 29. 33 Colson, Kingdoms in Conflict, 272.

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Jesus’ particular example of leadership can be called by the technical term of ‘servant-

leadership’. The theory’s originator,34 Robert K. Greenleaf intentionally sought a descriptor

that would give people pause for thought, and challenge any long-standing assumptions that

might be held about the relationship between leaders and followers in an organization. He

argues, “the great leader is seen as servant first.”35 Servant leadership is thus part of the

attitude-character of the one who is called to lead.36 Greenleaf adds, "Service is the moral

dimension of prime importance, not just for leadership but for life... [A leader] is not asking,

"What service can [I] render as a leader?" but rather, "what kind of leadership can [I] exercise

as a servant?"37

Yet, I see here a distinction between the biblical perspectives of “servant-leadership”

and Greenleaf perspectives. Nowhere Greenleaf does emphasize the spiritual dependence on

34 Greenleaf himself, however, points to Hermann Hesse as the source from whom he first conceived of the

idea. Larry Spears, of the Greenleaf Institute, says, “The idea of the servant as leader came partly out of

Greenleaf’s half century of experience in working to shape large institutions. However, the event that

crystallized Greenleaf’s thinking came in the 1960’s, when he read Hermann Hesse’s short novel Journey to the

East – an account of a mythical journey by a group of people on a spiritual quest.” 35 Robert K. Greenleaf, Servant leadership: the leadership theory of Robert k. Greenleaf (2005). Retrieved

from http://www.carolsmith.us/downloads/640greenleaf.pdf (accessed February 18, 2015). 36 “Servant leadership is not a matter of knowledge and cognition, or of skills, traits, and theories, but of

practice and action.” Young Soo Chung, “Why Servant Leadership: Its Uniqueness and Principles in the Life of

Jesus,” Journal of Asia Adventist Seminary 14.2 (2011):159. 37 Robert K. Greenleaf, The Power of Servant-Leadership, ed. Larry Spears (Indianapolis, IN: Robert K.

Greenleaf Center for Servant-Leadership, 1998), xii. He further defines it, “The servant-leader is servant first ...

It begins with the natural feeling that one wants to serve, to serve first. Then conscious choice brings one to

aspire to lead... The difference manifests itself in the care taken by the servant first to make sure that other

people’s highest priority needs are being served. The best test, and difficult to administer, is: Do those served

grow as persons? Do they, while being served, become healthier, wiser, freer, more autonomous, more likely

themselves to become servants? And, what is the effect on the least privileged in society; will they benefit, or, at

least, not be further deprived?” Robert K. Greenleaf, The Servant as Leader (Indianapolis, IN: Robert K.

Greenleaf Center for Servant-Leadership, 1970), 7.

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Christ to succeed.38 If it is true that one can by himself learn to manage some bad habits,39

ultimate changes come only by beholding Christ and his character (2 Cor.3:18).40

By the scene of the towel and the basin, a leader is reminded that as Christ served,

he/she should serve (Phil. 2:5-8; 1 Thess. 2:7-9; Col. 3:12-14; 1 Peter 5:5). In contemplating

Christ and his example, he/she is transformed at Christ’s image for service (Rom. 8:9).41

He/she receives of His spirit (John 15:26). He/she receives of His mind (1 Cor. 2:16).

Servant-Leadership will become part of who he/she is. Moreover, if a leader chooses to put

into practices Jesus’ principles of servant leadership, he/she will not be the only one affected.

The people he/she leads-serves will certainly be positively changed (1 Thess. 1:6). Ultimately

the people will be themselves more prompt to effectively achieve its mission of saving souls.

With Jesus I would like to end: “Now that you know these things, you will be blessed if you

do them.”

38 Nadine Joseph pointed out three other differences of concepts. For Greenleaf, “in the first instance, one

chooses to lead firstly as a servant and then leader; in the Bible, the leader is chosen by God. Secondly, one

chooses “faith” as a choice of the nobler hypothesis based on “the best one can see when the choice is made”;

whereas in biblical faith, one chooses based on the unseen and unknown to the outcome. In the final instance, the

individual initiates; but in biblical terms, God is the one who reveals all plans to men.” Nadine A. Joseph, “A

look at Greenleaf’s Servant Leadership from a Biblical Spiritual Leadership Perspective,” Journal of AIIAS

African Theological Association 3 (2013): 44. 39 Daft proposes the following: Calm down, ask yourself questions, S(tep back) T(hink) O(rganise)

P(roceed), review the day, consult with others, slow down your reactions, create a mental picture, talk to

yourself, provide a structure, try meditation. Richard L. Daft, “First, Lead Yourself,” Leader to Leader (Spring

2011): 29-30; http://onlinelibrary.wiley.com/doi/10.1002/ltl.465/epdf (accessed March 06, 2015). 40 This means to “behold” him (John 1:29), to “eat” him (John 6:51), to “meditate” upon him (Heb. 12:3). 41 “The key to developing an attitude like Christ’s is to focus on Him (Phil. 2:5). When we feed on Christ

(John 6), when we focus on His words (John 6:63) and His example (John 13:12-17), we become molded more

and more into His image (2 Cor. 3:18). By beholding we become changed.” Jon Paulien, John: The Beloved

Gospel (Nampa, ID: Pacific Press, 2003), 91.