Leadership Theory of a Protestant Minister.(Carl C. Green)(Illustration)

Executive Summary

"Leadership Theory of a Protestant Minister" traces the evolution and articulation of a personal theory of leadership that incorporates secular learnings of leadership with spiritual dimensions of leading as vocation. Also discussed are specific issues and challenges facing leaders who serve in religious institutions. Using personal accounts, case studies, and substantial self reflection, the author presents a theory of leading which suggests that effective leaders will 1) learn the culture, 2) use creative imagination, 3) employ adaptive work strategies, 4) close gaps and uncover values 5) shape a shared vision, and 6) transform work into a "ministry partnership."

Introduction

The world in which my theory of leadership tests itself and evolves is a Protestant denomination. Most of the ministry resources--people, time and money--over which the pastor presides are volunteered, meaning the pastor's primary leverage is good will. Additionally, the congregation may exercise its prerogative to vote its pastor out for any reason deemed valid by two-thirds of the membership. Further, the pastor is expected to function as both prophet and priest, roles not easily synthesized. In scripture the priest stands squarely inside the community (Hebrews 5:1, NIV). In contrast, prophets, protecting their credibility for critique (and perhaps their courage), always maintained distance from the established authorities--both the kingly courts and the formalized religion of the priestly tribe. Heifetz's (1999) analysis of leaders "with" (pp. 67-180) and "without authority" (pp. 181-232) parallels this understanding of priest and prophet.

Issues that compete and sometimes conflict populate the environment in which the pastor functions. This kind of environment stimulates my need to please (Daloz, Keen, Keen, & Daloz, 1996, p. 181). I sometimes wonder to what extent my need for personal approval and for institutional or congregational approval find expression as a collaborative approach to leadership, built on empathetic strengths and caution. The need to please, however, is finally a subcategory of divine leadership. Daloz et al.'s (1996) etymological summary of vocation and commitment--"a response to some outside force: being called or sent on a task" describes my understanding. Sometimes a "fierce holding on," my service is, because it is vocation, more "an open hand and discerning heart" than "a white-knuckled grip and clenched teeth" (p. 196).

Springing from this operational context, my leadership preference, emphasizing "the interdependence between people and organizations," is a human resource style. I have an affinity for rational systems in regards to organizational goals and roles (Bolman & Deal, 1984, pp. 2-3). Additionally, believing that wise leadership understands and responds to follower aptitudes and capabilities (Jacques, 1994, pp. 35-36), I am strongly influenced by contingency theory, which applies particular leadership styles to variant developmental levels (Heifetz, 1999, p. 16; Timm & Peterson, 1993, pp. 169-170; Bolman & Deal, pp. 2-3). I can strengthen my leadership repertoire by discerning "the depth and complexity of organizational life", more readily using the political and symbolic frames identified by Bolman and Deal (p. 5).

I concur with Burns (1979) that leadership is "inseparable from followers' needs and goals" and becomes "genius" when the "values and motivations" of leaders and followers are congruent (p. 19). Indeed, the challenge and target of much of my current work is to identify fertile soil for a cooperative relationship between pastors and congregations. GE and Xerox, as described by Deal and Kennedy (1982), demonstrate that two equally successful cultures may be very different (pp. 16-17). One can never guarantee a perfect match between pastor and followers in the congregational setting, but careful analysis of the congregational culture and pastoral preferences may reduce the risk of failed partnerships and maximize the possibility that pastors and congregations will "stand firm in one spirit, contending as one [person] for the faith of the gospel" (Philippians 1:27, NIV). My leadership theory envisions this kind of partnership and case studies in the addendum attempt to connect the theory to reality.