Theological Perspectives on Reimagining Leadership in Post-Covid-19 Africa

Philip Du Toit

This publication advances theological perspectives on the re-imagination of leadership within a post-coronavirus disease 2019 (COVID-19) African context. Since the effects of COVID-19 are felt on various levels of society, which includes the believing community, a need was identified to provide guidance to leaders on various levels. However, the need for moral, ethical leadership in Africa could be identified even before the pandemic. In many respects, COVID-19 merely enhanced the inherent leadership crisis in Africa. While there are existing publications on the theological understanding of leadership, this book specifically focuses on addressing leadership in this unique time and space. The book consists of eleven chapters, in which the first five chapters provide bibliological perspectives on leadership (one from the Old Testament and four from the New Testament). Chapters 6 and 7 offer practical theological perspectives, Chapters 8 and 9 missiological perspectives and Chapter 10 an ethical perspective. Chapter 11 consists of a summative reflection and synthesis of the various contributions.

EDITED BY PHILIP LA G DU TOIT & ALFRED R BRUNSDON THEOLOGICAL PERSPECTIVES ON REIMAGINING LEADERSHIP IN POST-COVID-19 AFRICA THEOLOGICAL PERSPECTIVES ON RE-IMAGINING LEADERSHIP IN POST-COVID-19 AFRICA Published by AOSIS Books, an imprint of AOSIS Scholarly Books, a division of AOSIS (Pty) Ltd. AOSIS Publishing 15 Oxford Street, Durbanville, 7550, Cape Town, South Africa Postnet Suite 110, Private Bag X19, Durbanville, 7551, Cape Town, South Africa Tel: +27 21 975 2602 Website: https://www.aosis.co.za Copyright © Philip La G du Toit & Alfred R Brunsdon (eds.). Licensee: AOSIS (Pty) Ltd The moral right of the editors and authors has been asserted. Cover image: This cover design was created by Natascha Olivier/Coco Design with the use of an illustration {45839} obtained from Freepik.com, titled ‘Free vector africa map logo template’, available from https:// www.freepik.com/free-vector/africa-map-logo-template_10782381.htm#query=africa%20continent%20 silhouette&position=2&from_view=search&track=ais, under the Freepik.com licensing terms. Published in 2023 Impression: 1 ISBN: 978-1-77995-290-5 (print) ISBN: 978-1-77995-291-2 (epub) ISBN: 978-1-77995-292-9 (pdf) DOI: https://doi.org/10.4102/aosis.2023.BK398 How to cite this work: Du Toit, P La G & Brunsdon, AR, 2023, Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Town. Printed and bound in South Africa. Listed in OAPEN (http://www.oapen.org), DOAB (http://www.doabooks.org/) and indexed by Google Scholar. Some rights reserved. This is an open-access publication. 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THEOLOGICAL PERSPECTIVES ON RE-IMAGINING LEADERSHIP IN POST-COVID-19 AFRICA EDITORS PHILIP LA G DU TOIT ALFRED R BRUNSDON Theological and Religious Studies editorial board at AOSIS Chief Commissioning Editor: Scholarly Books Andries G van Aarde, MA, DD, PhD, D Litt, South Africa Board members Chen Yuehua, Professor of the School of Philosophy, Zhejiang University, Hangzhou, China Christian Danz, Professor of the Institute for Systematic Theology and Religious Studies, Evangelical Theological Faculty, University of Vienna, Vienna, Austria Corneliu C Simut, Professor of Historical and Systematic Theology, Faculty of Theology, Department of Theology, Music and Social-Humanistic Sciences, Emanuel University of Oradea, Romania; Supervisor of doctorates in Theology, Interdisciplinary Doctoral School, Aurel Vlaicu State University of Arad, Romania; Associate Research Fellow in Dogmatic Theology, Faculty of Theology, Department of Dogmatics and Christian Ethics, University of Pretoria, South Africa David D Grafton, Professor of Islamic Studies and Christian-Muslim Relations, Duncan Black Macdonald Center for the Study of Islam and Christian-Muslim Relations, Hartford International University for Religion and Peace, United States of America David Sim, Professor of New Testament Studies, Department Biblical and Early Christian Studies, Australian Catholic University, Australia Evangelia G Dafni, Professor of School of Pastoral and Social Theology, Department of Pastoral and Social Theology and Department of the Bible and Patristic Literature, Faculty of Theology, Aristotle University of Thessaloniki, Greece Fundiswa A Kobo, Professor of Department of Christian Spirituality, Church History and Missiology, University of South Africa, South Africa Jean-Claude Loba-Mkole, Professor of Hebrew and Bible Translation, Department of Hebrew, Faculty of Humanities, University of the Free State, South Africa Jeanne Hoeft, Dean of Students and Associate Professor of Pastoral Theology and Pastoral Care, Saint Paul School of Theology, United States of America Lisanne D’Andrea-Winslow, Professor of Department of Biology and Biochemistry and Department of Biblical and Theological Studies, University of Northwestern-St Paul, Minnesota, United States of America Llewellyn Howes, Professor of Department of Greek and Latin Studies, University of Johannesburg, South Africa Marcel Sarot, Emeritus Professor of Fundamental Theology, Tilburg School of Catholic Theology: Religion and Practice, Tilburg University, the Netherlands Nancy Howell, Professor of Department of Philosophy of Religion, Faculty of Theology and Religion, Saint Paul School of Theology, Kansas City, United States of America Piotr Roszak, Professor of Department of Christian Philosophy, Faculty of Theology, Nicolaus Copernicus University, Poland Sigríður Guðmarsdóttir, Professor of Department of Theology and Religion, School of Humanities, University of Iceland, Reykjavík, Iceland; Centre for Mission and Global Studies, Faculty of Theology, Diakonia and Leadership Studies, VID Specialized University, Norway Wang Xiaochao, Dean of the Institute of Christianity and Cross-Cultural Studies, Zhejiang University, Hangzhou, China Warren Carter, LaDonna Kramer Meinders Professor of New Testament, Phillips Theological Seminary, Oklahoma, United States of America William RG Loader, Emeritus Professor of New Testament, Murdoch University, Western Australia Peer-review declaration The publisher (AOSIS) endorses the South African ‘National Scholarly Book Publishers Forum Best Practice for Peer-Review of Scholarly Books’. The book proposal form was evaluated by our Theological and Religious Studies editorial board. The manuscript underwent an evaluation to compare the level of originality with other published works and was subjected to rigorous two-step peer-review before publication by two technical expert reviewers who did not include the author(s) or editor(s) and were independent of the author(s) and editor(s), with the identities of the reviewers not revealed to the author(s). The reviewers were independent of the publisher, editor(s) and author(s). The publisher shared feedback on the similarity report and the reviewers’ inputs with the manuscript’s author(s) and editor(s) to improve the manuscript. Where the reviewers recommended revisions and improvements, the author(s) and editor(s) responded adequately to such recommendations. The reviewers commented positively on the scholarly merits of the manuscript and recommended that the book be published. iv Research justification This publication advances theological perspectives on the re-imagination of leadership within a post-coronavirus disease 2019 (COVID-19) African context. Since the effects of COVID-19 are felt on various levels of society, which includes the believing community, a need was identified to provide guidance to leaders on various levels. However, the need for moral, ethical leadership in Africa could be identified even before the pandemic. In many respects, COVID-19 merely enhanced the inherent leadership crisis in Africa. While there are existing publications on the theological understanding of leadership, this book specifically focuses on addressing leadership in this unique time and space. The book consists of eleven chapters, in which the first five chapters provide bibliological perspectives on leadership (one from the Old Testament and four from the New Testament). Chapters 6 and 7 offer practical theological perspectives, Chapters 8 and 9 missiological perspectives and Chapter 10 an ethical perspective. Chapter 11 consists of a summative reflection and synthesis of the various contributions. Contributions in this book are based on original research, each from the field of expertise of each researcher. While the bibliological perspectives provide detail on the character and foundation of biblical leadership, the practical theological and missiological contributions mostly address the desired outcomes of moral and ethical leadership. An ethical perspective on leadership further argues the ethical and moral underpinnings of virtuous leadership. The main thesis of the book is that leadership in Africa should be selfless, just and fair, based on Jesus’ example, flowing from a conversion experience and animated by the indwelling Christ, leading to spiritual maturity and, eventually, hope, transformation and emotional restoration. Methodologically, the work can be described as multidisciplinary, drawing from a combination of methods, including literature studies, socio-economic analysis, exegesis and practical theological, missional and ethical approaches. The last chapter provides a summative reflection and synthesis of the desired profile and biblical-theological foundations of the leadership that is sought after. No empirical research was conducted, and it does not pose ethical risks. The book is written by scholars for scholars. The target audience is peers and researchers. All chapters are original investigations with original results and were cleared of possible plagiarism by iThenticate. Philip La G du Toit, Department of New Testament, Unit for Reformed Theology and the Development of the South African Society, Faculty of Theology, NorthWest University, Mahikeng, South Africa. Alfred R Brunsdon, Department of Practical Theology, Unit for Reformed Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa. v Contents Abbreviations and acronyms, figures and tables appearing in the text and notes List of abbreviations and acronyms List of figures List of tables Notes on contributors Chapter 1: Leadership principles from Deuteronomy for the post-COVID-19 church xiii xiii xiv xiv xv 1 Albert J Coetsee Abstract Introduction Leadership roles and activities in Deuteronomy Moses Joshua Tribal leaders Judges and officials The king Priests Prophets Elders Maxims based on leadership principles from Deuteronomy for church leaders in the post-COVID-19 context Can it be done? Maxims for church leaders in the post-COVID-19 context In relation to the Lord In relation to church members In relation to other church leaders Conclusion 1 2 3 3 4 5 7 9 11 13 14 16 16 18 18 18 19 19 vii Contents Chapter 2: Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 21 Francois P Viljoen Abstract Introduction Purpose of public leadership Jesus’ criticism and teaching on leadership Jesus’ criticism on the hypocritical conduct and self-interest of the Jewish leaders (Mt 23:1–7) Jesus’ teaching on proper conduct (Mt 23:8–12) Woes against the bad leaders (Mt 23:13–36) Humility and leadership in the broader Matthean context Conclusion 21 22 24 25 28 32 34 35 36 Chapter 3: Paul as leader in the New Testament: How to avoid the ‘power paradox’ 39 Elma Cornelius Abstract Introduction Saul’s leadership as a Pharisee Paul’s leadership as an apostle Comparison between Saul the Pharisaic leader and Paul the apostle How Paul changed in order not to abuse power Conclusion 39 40 42 45 48 48 51 Chapter 4: Christ-centred leadership in the Pauline Letters 53 Philip La G du Toit Abstract Introduction Christ as the leader of the church and leaders who closely follow Christ The nature of Christ’s leadership The nature of human leadership in following Christ The attitude behind the spiritual gifts as equipment for leadership Conclusion viii 53 54 56 59 61 65 66 Contents Chapter 5: Hope and bridge-building leadership in a post-COVID-19 context: Insights from 1 Peter 69 Jacobus Kok Abstract Introduction Methodology: Making use of the method of critical correlation Lans Bovenberg and the conundrum of the Homo economicus 1 Peter: Hope amidst suffering Conclusion 69 70 71 76 80 86 Chapter 6: Re-imagining leadership in a post-COVID-19 glocal village to provide spiritual healing and pastoral care 89 Rudy A Denton Abstract Introduction Repercussions of the COVID-19 crisis Patterns of post-COVID-19 encounters How should we respond to re-imagining leadership in post-COVID-19 Africa? Jesus’ ministry to suffering people Jesus expressed social interaction and compassion Christian leaders as visionary role-players An alternative interpretation of moral leadership Selfless leadership, servanthood and humanity Moral agents of compassion and motivational leadership The practice of healing and care Conclusion 89 90 91 93 95 96 98 99 100 101 101 102 103 Chapter 7: Healing nostalgia among congregational leaders in post-COVID-19 Africa 105 Alfred R Brunsdon Abstract Introduction COVID-19 and the African church The African church in context Congregational life and the pandemic 105 106 106 107 110 ix Contents The pandemic and congregational leadership Changes in traditional roles of pastors Changes in member participation Financial uncertainties and sustainability of ministries Nostalgia Reflective nostalgia conversations Conclusion 111 112 113 113 115 116 118 Chapter 8: Uncertainty as certainty in a COVID-19 complex world: Reflections on leading congregations for effective missional praxis 119 Christopher Magezi Abstract Introduction Complexity theory – the world is not linear because of evil The biblical-theological foundational status of the doctrine of evil events Defining evil Embedding evil events within the doctrine of God’s sovereignty God as the primary causation of evil events Secondary causal agents of evil events Human beings as the secondary causal agents of evil events Satan as the secondary causal agent of evil events Identifying inherent challenges in the previously considered theology Developing ministry interventions for pandemics from the previously considered theology of evil events Conclusion 119 120 122 136 140 Chapter 9: Default or reset? Missional leadership challenges for church leaders in COVID-19 en route to the new normal 143 125 125 126 128 132 132 133 135 Frederick Marais & Nelus Niemandt Abstract Introduction Theological challenges in the ‘new normal’ Theological challenge Ecclesial challenge The eschatological challenge Discipleship and formational challenge Missional challenge x 143 144 145 145 146 147 147 149 Contents Five innovative theological leadership challenges for churches to flourish in the new spring Adaptive resilient leadership Leadership that transforms knowledge into embodied formation Anticipatory leadership Communal sensemaking in local congregations Build local ecumenical networks: Strong on vision, weak on borders Conclusion Chapter 10: Leadership and the communication of ethics: Rawls and the COVID-19 pandemic 150 150 151 152 154 155 155 157 Manitza Kotzé Abstract Introduction Christian leadership Rawls: Justice as fairness Communicating ethics in South Africa during and after COVID-19 Conclusion 157 158 159 161 162 165 Chapter 11: Reflections on re-imagining leadership in post-COVID-19 Africa 167 Philip La G du Toit & Alfred R Brunsdon Abstract Introduction Challenges associated with leadership in post-COVID-19 Africa The hermeneutical challenge of deriving leadership principles from Scripture Leadership principles derived from Scripture Biblical principles for church leadership Biblical principles for leadership in general Practical theological perspectives on leadership Missional perspectives on leadership Ethical perspective on leadership Conclusion 167 168 168 170 171 171 173 177 178 179 180 References Index 183 203 xi Abbreviations and acronyms, figures and tables appearing in the text and notes List of abbreviations and acronyms 4IR Fourth Industrial Revolution ABC attendance-building and cash AIDS acquired immunodeficiency syndrome AIR African indigenous religions BA Bachelor of Arts; bachelor’s degree BD Bachelor of Divinity CHE Christian higher education COVID-19 coronavirus disease 2019 CPI Corruption Perceptions Index DD Doctor of Divinity DRC Dutch Reformed Church ESV English Standard Version ETF Evangelical Theology Faculty HIV human immunodeficiency virus ILSE Institute of Leadership and Social Ethics IRC International Research Consortium KPMG Klynveld Peat Marwick Goerdeler LEAN local ecumenical action networks LXX Septuagint MA Master of Arts; master’s degree MFA Master of Fine Arts MTD moralistic therapeutic deism NIV New International Version NRF National Research Foundation NRSV New Revised Standard Version NWU North-West University PhD Doctor of Philosophy; doctoral degree xiii Abbreviations and acronyms, figures and tables appearing in the text and notes PU Potchefstroom University SACC South African Council of Churches SMS short message service ThD Doctor of Theology UN United Nations VAT value-added tax VUCA volatile, uncertain, complex and ambiguous WHO World Health Organization List of figures Figure 2.1: Inconsistency between the words and actions of the Jewish leaders. 29 Figure 5.1: Negative spiral of the Homo economicus. 78 Figure 5.2: Positive spiral of the person inspired by the Christian faith. 80 Figure 5.3: Former and new identity. 83 Figure 5.4: Family metaphor imagery. 84 Figure 5.5: 1 Peter 3:9. 85 Table 2.1: Matthew’s elaboration on Mark’s polemic. 27 Table 2.2: General accusation substantiated with examples. 30 Table 2.3: Values Jesus requires of his followers. 32 Table 2.4: Woes for wrong teaching and conduct. 35 Table 3.1: A comparison between two leadership positions of the same person, previously called Saul and later known as Paul. 48 List of tables xiv Notes on contributors Albert J Coetsee Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Email: albert.coetsee@nwu.ac.za ORCID: https://orcid.org/0000-0002-5549-2474 Albert J Coetsee is an associate professor in Old Testament at the NorthWest University (NWU), Potchefstroom campus, South Africa (RSA). His research interests include the book of Deuteronomy (its theology and the theme of God’s uniqueness) and the book of Hebrews (especially the influence and effect of the book of Deuteronomy in Hebrews). He is the author and co-author of 24 articles and book chapters and the co-editor of five scholarly books. His additional research interest is biblical hermeneutics. Alfred R Brunsdon Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Email: alfred.brunsdon@nwu.ac.za ORCID: https://orcid.org/0000-0002-1509-4770 Alfred R Brunsdon is a professor in Practical Theology at the Faculty of Theology of NWU, Mahikeng campus, RSA. His areas of interest include the contextualisation of practical theology and pastoral care in the African context. He has a keen interest in theological higher education in the African context in light of the decolonisation discourse. Brunsdon was awarded the Distinguished Teaching Excellence Award by NWU during 2018 in recognition of his contribution to teaching and learning in the opendistance environment, where he developed modules in pastoral care and homiletics. He currently serves as faculty coordinator for teaching and learning in the Faculty of Theology. He is a National Research Foundation (NRF)-rated researcher. Brunsdon is married to Rev. Elizabeth Brunsdon, has two adult sons and resides in the town of Lichtenburg in the North West province of South Africa. Christopher Magezi Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Email: 24794376@nwu.ac.za ORCID: https://orcid.org/0000-0001-6097-4788 Zimbabwe-born Christopher Magezi is currently a senior lecturer in Missiology at the Faculty of Theology, NWU, Mahikeng campus, RSA. He completed his Bachelor of Theology (BTh) in 2012 at George Whitefield Theological College in Cape Town, RSA. He also completed his Honours xv Notes on contributors (Hons) degree in Theology in 2013 and MA in Systematic Theology in 2015 with NWU. Subsequently, he obtained his Doctor of Philosophy (PhD) in Practical Theology in 2018 with the same institution (NWU), with the focus of his thesis being on theological understandings of migration and its implications for church ministry. It employed a biblical redemptive historical approach to analyse the biblical text and its relevance to the impact of migration on the church. The study is located within a systematic theological reflection, with an intentional gospel ministry application in contemporary urban ministry and intercultural experience, as well as human co-existence in the global ministry context, with particular focus on South Africa. Since 2016, he has published more than 30 articles and book chapters in accredited academic journals and published books. Elma Cornelius Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Vanderbijlpark, South Africa Email: elma.cornelius@nwu.ac.za ORCID: https://orcid.org/0000-0001-5420-0647 Elma Cornelius is an associate professor in New Testament Studies in the Faculty of Theology, Vanderbijlpark campus, NWU, RSA. She has a PhD in Religious Studies from Stellenbosch University in South Africa. Before Stellenbosch, she earned her Master of Fine Arts (MFA) degree in Greek from the Potchefstroom University (PU) for Christian Higher Education (CHE). From 1993 to 2003, she taught Greek at the PU for CHE, from 1998 as head of the Greek subject group. In 2002, she became an associate professor in the Faculty of Theology at the PU for CHE. From 2004 to 2018, she taught New Testament part-time in the NWU Faculty of Humanities on the Vanderbijlpark campus, RSA. Since 2019, she has taught New Testament full-time in the Faculty of Theology of the NWU. She has supervised four Master of Arts (MA) candidates and co-supervised one MA and one PhD candidate. She has published 35 articles in national journals and two chapters in books. Cornelius’s focus in her current research is the interpretation of the Pauline Letters for the healing of society. Francois P Viljoen Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Email: viljoen.francois@nwu.ac.za ORCID: https://orcid.org/0000-0001-8251-4539 Francois P Viljoen is a professor of the New Testament at NWU in Potchefstroom, South Africa. He holds a Doctor of Theology (ThD) degree from the former PU for CHE, now known as NWU (South Africa) and a PhD from the Radboud University Nijmegen in the Netherlands. His research xvi Notes on contributors focuses on the synoptic gospels, hermeneutics and narrative criticism, with most of his publications in Matthean studies; Viljoen is also the author of more than 80 scholarly articles in accredited journals and several chapters in scholarly books. His monographs include The Torah in Matthew (LIT Verlag Munster, 2018) and Matthew’s portraits of Jesus and Studies in Matthew. He is the co-editor of four volumes in the ‘Reformed Theology in Africa Series’: Biblical Theology of life in the Old Testament and Biblical Theology of life in the New Testament (AOSIS Books, 2021), as well as Biblical Theology of prayer in the Old Testament and Biblical Theology of prayer in the New Testament (AOSIS Books, 2023). Viljoen is recognised as an established NRF C-rated South African researcher. Frederick Marais Department of Practical Theology, Faculty of Theology, Stellenbosch University, Stellenbosch, South Africa Email: jfm@sun.ac.za ORCID: https://orcid.org/0000-0002-3478-9359 Frederick Marais is the director for theological training for the Dutch Reformed Church (DRC) at the Faculty of Theology at Stellenbosch University, RSA. He is an ordained pastor of the DRC and served in two congregations, Somerset East and Studentekerk (Stellenbosch). He then served as a consultant for the congregations of the DRC in the Western Cape Synod of the DRC for 17 years. In that period, he was involved in the South African Partnership for Missional Churches, and he is a founding member of the International Research Consortium (IRC), an international research consortium for missional theology and ecclesiology. His research focus is on congregational studies from a missional perspective, communal discernment, formational discipleship and missional spirituality. He is a keen pilgrim and is the founder of the South African Pilgrimage of Hope. Marais is married to Anita, and they have two daughters, Anika and Janneke, and one grandson, Henry. Jacobus Koka,b a Department of New Testament Studies, Evangelische Theologische Faculteit Leuven, Leuven, Belgium b Faculty of Theology and Religion, University of the Free State, Bloemfontein, South Africa Email: kobus.kok@etf.edu ORCID: https://orcid.org/0000-0002-1538-3089 Jacobus (Kobus) Kok is the head of department and professor of New Testament Studies at the Evangelische Theologische Faculteit Leuven in Belgium. He is also the co-director of the Research Centre for Early Christianity at Evangelical Theology Faculty (ETF), Leuven. Kok also serves as a research associate at the University of the Free State in South Africa. xvii Notes on contributors He specialises in social-scientific criticism of the New Testament and focuses his attention on the dynamics of identity and boundaries in the New Testament and earliest Christianity. Kok wrote and edited several volumes on the topics of identity and boundaries, for instance Sensitivity to outsiders (Mohr Siebeck, 2014), Insiders versus outsiders (Gorgias, 2014), Drawing and transcending boundaries (LIT Verlag, 2019). Together with S van den Heuvel, Kok edited the book Leading in a VUCA world: Integrating leadership, spirituality and discernment (2019). He is currently writing a social identity commentary on Ephesians, commissioned by Bloomsbury, the ‘Contributions to Management Sciences Series‘ (Springer Switzerland, 2019). Manitza Kotzé Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Email: manitza.kotze@nwu.ac.za ORCID: https://orcid.org/0000-0002-3120-2807 Manitza Kotzé is an associate professor at the Faculty of Theology at the NWU, South Africa, where she teaches Dogmatics and Christian Ethics. Within the faculty, she is affiliated with the Unit for Reformational Theology and the Development of the South African Society. She obtained her PhD in Bioethics and Systematic Theology from Stellenbosch University, RSA. After a postdoctoral research fellowship at the University of the Western Cape, she was appointed at the NWU. Her research focuses on the interplay between doctrine and bioethics, in particular questions raised by biotechnology, including assisted reproductive technologies and human biotechnological enhancement. She responds to these questions by drawing on systematic theology and Christian doctrines and confession, also often within the field of public theology. Nelus Niemandta,b Huguenot College, Wellington, South Africa Department of Practical Theology and Mission Studies, Faculty of Theology and Religion, University of Pretoria, Pretoria, South Africa Email: niemandtn@hugenote.com ORCID: https://orcid.org/0000-0002-8178-5393 a b Nelus (CJP) Niemandt studied Theology at the University of Pretoria and obtained the following qualifications: Bachelor of Arts (BA) (1978), Bachelor of Divinity (BD) in Theology (cum laude) (1981), postgraduate diploma in Theology (cum laude) (1982) and a Doctorate in Theology (DD) (1997) with a dissertation on Ethics and Multiculturality. Currently, he is the rector and Chief Executive Officer of Huguenot College, a private tertiary educational xviii Notes on contributors institution in South Africa. Previously, he was a pastor in the DRC and served for thirteen years at the University of Pretoria, RSA, eventually as head of department and professor in the Faculty of Theology and Religion. He is a professor emeritus in Missiology and a research associate of the Faculty of Theology and Religion. He has been a visiting academic and scholar at world-renowned universities, including Princeton Theological Seminary, the University of Edinburgh and Radboud University Nijmegen (the Netherlands). He is a well-published academic author with more than 80 publications, and he is an NRF-rated researcher in South Africa. Niemandt has also presented more than 100 papers at national and international conferences. Additionally, he has supervised more than 80 postgraduate researchers, including nearly 30 PhDs. He serves on the editorial boards of various academic journals. He is a well-known church leader in South Africa and served as moderator of the Highveld Synod of the DRC, as well as two terms as moderator of the National Synod of the DRC. He served on the National Religious Leaders forum and was patron of the South African Church Leaders Indaba. He has carried out research on leadership and published a monograph on missional leadership. Philip La G du Toit Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Email: philip.dutoit@nwu.ac.za ORCID: https://orcid.org/0000-0002-7353-9176 Philip La G du Toit is an associate professor in the New Testament at the Faculty of Theology, NWU, RSA. He holds a PhD in New Testament (Stellenbosch University, RSA) as well as MAs in New Testament and Greek, both with distinction. Apart from New Testament, he also lectures on Greek. His main area of research is Pauline theology, focusing on Paul’s conception of Israel. Other main interests that cohere with the latter are Second Temple Judaism, identity, baptism, flesh and Spirit, the Mosaic Law, Christian Zionism, the Radical New Perspective on Paul, Messianic Judaism and eschatology. Du Toit is an NRF-rated researcher and has published a monograph, titled God’s saved Israel: Reading Romans 11:26 and Galatians 6:16 in terms of the new identity in Christ and the Spirit (Pickwick Publications, 2019), as well as various other national and international publications. He is a member of local and international academic associations and has presented many academic papers at local and international conferences. Du Toit serves as subject chair of New Testament and subgroup leader for African Spirituality and Leadership at NWU. He is also the book review editor of Neotestamentica. xix Notes on contributors Rudy A Denton Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Email: rudy.denton@nwu.ac.za ORCID: https://orcid.org/0000-0002-7271-4825 Rudy A Denton is a researcher in Practical Theology at the Faculty of Theology of NWU, RSA, and a reverend of the NRC student congregation in Potchefstroom, RSA. His research interests include pastoral studies, focusing on forgiveness and Christian psychology from a Reformed perspective. His research responsibilities also include the supervision of postgraduate students. He has published several articles in accredited journals, presented academic papers at local and international conferences and contributed chapters to collective works. He is the secretary of the Society for Practical Theology in South Africa and a member of local and international academic associations. Denton is currently the chairperson of the Research Ethics Committee of the Faculty of Theology, NWU, RSA. xx Chapter 1 Leadership principles from Deuteronomy for the post-COVID-19 church Albert J Coetsee Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Abstract The post-coronavirus disease 2019 (COVID-19) church is in need of good spiritual leadership to navigate its course in unique and uncertain times. The church’s departure point of the Bible as God’s unique revelation leads to its conviction that the type of spiritual leadership needed should be biblically modelled. This chapter investigates the book of Deuteronomy – especially passages that refer to leadership roles or activities – to deduce the principles that these leaders were to follow or embody. These principles are then ‘translated’ into general maxims that can be followed by postCOVID-19 church leaders in their respective ministries. The primary leaders and leadership roles investigated from Deuteronomy are the following individuals and groups: Moses, Joshua, tribal leaders, judges and officials, the king, priests, prophets and elders. How to cite: Coetsee, AJ 2023, ‘Leadership principles from Deuteronomy for the post-COVID-19 church’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Town, pp. 1–19. https://doi.org/10.4102/aosis.2023.BK398.01 1 Leadership principles from Deuteronomy for the post-COVID-19 church Introduction During the COVID-19 pandemic, the church found itself in a time of crisis, in need of strong and sound spiritual leadership.1 While most COVID-19related restrictions on national and international levels have been lifted, the long-term effects of the pandemic on the church are still visible (Magezi 2022, pp. 1–11). The post-COVID-19 church is still in need of good spiritual leadership to navigate its course in these unique and uncertain times. The church views the Bible as God’s unique revelation to mankind. This point of departure leads to its conviction that the type of spiritual leadership needed in and for the church should be biblically modelled. Churches with the conviction that Scripture is God’s inspired and authoritative Word (cf. Coetsee & Goede 2022, p. 20) are convinced that Scripture can and should be approached to deduce leadership principles and, subsequently, that these principles can and should be applied in the modern context. While many biblical books touch on matters related to leadership and provide ample ground for reflection on principles of spiritual leadership, this chapter limits itself to the investigation of the book of Deuteronomy.2 The two main reasons are: • Deuteronomy was written to the people of God at a definite crossroads in life, in need of sound spiritual leadership – not totally unlike the modern post-COVID-19 context. In Deuteronomy, the people are on the brink of entering the promised land and are exhorted by Moses to renew their covenant of fidelity to YHWH (Coetsee 2019, pp. 103–104). • Deuteronomy contains explicit references to leaders and their appointment, as well as the principles these leaders were to follow or embody. The very first chapter of Deuteronomy refers to Moses instructing the people to appoint tribal leaders (Dt 1:9–18); various passages touch on the change of leadership from Moses to Joshua (e.g. Dt 1:34–40; 3:18–29; 31:1–8, 14–29; 32:44–47; 34:1–12); and the specific legislation of Deuteronomy 12–26 has a whole section on the civil and religious administration in Israel (Dt 16:18–18:22). The primary aim of this chapter is to investigate relevant passages from Deuteronomy that refer to leadership roles or activities and to deduce the principles that these leaders were to follow or embody. The secondary aim 1. The term ‘spiritual leadership’ can be used in various ways (cf. Ball 2022, pp. 6–8). In this chapter, the term is used in a general way to refer to leadership within the church that is biblically motivated, modelled and modulated. 2. For a study of Deuteronomy’s concepts of leadership, see Ebach (2018, pp. 159–177). The approach and purpose of her informative study differs from the current investigation. 2 Chapter 1 is to ‘translate’ these principles into general maxims that can be followed by post-COVID-19 church leaders in their respective ministries. The chapter starts by identifying passages from Deuteronomy that refer to leadership, categorising them, discussing their content and deducing the leadership principles these passages refer to. These passages are investigated within their respective canonical contexts, and accordingly, the aim of the investigation is not source-critical in nature. Having deduced these principles, the chapter then turns to ‘translating’ these principles into general maxims that can be followed by post-COVID-19 church leaders. Leadership roles and activities in Deuteronomy The primary leaders and leadership roles that can be identified from Deuteronomy are the following individuals and groups: Moses, Joshua, tribal leaders, judges and officials, the king, priests, prophets and elders. In a sense, the only real ‘leader’ in Deuteronomy is the Lord (Ebach 2018, p. 161). This will be seen throughout the discussion that follows. The current investigation limits itself to investigating the principles that human leaders were to follow or embody. Moses Unlike many of the other leadership roles discussed in the book, Deuteronomy does not contain a separate section on Moses as leader or the qualities he was to embody.3 The reason for this is that the book of Deuteronomy, in essence, consists of speeches by Moses to the people of Israel on the brink of the promised land; he speaks throughout the book. That being said, for the purposes of the current investigation, it is of cardinal importance to deduce the leadership principles Moses followed or embodied, as Moses is without a doubt the first leader that comes to mind when thinking about leadership in the book of Deuteronomy (Ebach 2018, p. 160). Focusing solely on sentences where Moses is the explicit subject, it is striking to note that in virtually all the occurrences, Moses acts in relation to the words of God.4 Moses speaks the words of God to the people (Dt 1:1, 3; 4:45; 5:1; 27:11; 29:2; 31:1), he sets it before them (Dt 4:44), he explains it to them (Dt 1:5), he exhorts them to obey it (Dt 27:1, 9;5 33:4) and he writes 3. For studies on Moses’ leadership, see Olson (2007, pp. 51–61) and, especially, Wildavsky (2005). 4. Some of the exceptions are Deuteronomy 4:41, 46; 33:1; 34:1, 5. 5. In Deuteronomy 27:1, Moses exhorts the people to obedience together with the elders, and in Deuteronomy 27:9, together with the Levitical priests. See the sections on ‘Priests’ and ‘Elders’ below for more detail. 3 Leadership principles from Deuteronomy for the post-COVID-19 church it down (Dt 31:9; 31:24). This Moses could do because the Lord spoke to him (cf. Dt 31:14ff.; 32:48). Upon the Lord’s instruction, Moses even writes a song about who the Lord is and Israel’s covenant obligations toward him, and he teaches the song to Israel (Dt 31:22, 30; 32:44, 45). Moses’ failure to enter the promised land is a stark reminder that in spite of his leadership position, he too had to be obedient to the words of the Lord (Dt 1:37; 3:26– 27; cf. Olson 2007, p. 58).6 In addition to this primary leadership role of Moses, he exhorts other leaders in Israel to specific conduct near the end of the book: he exhorts Joshua to be strong in guiding the people into the promised land (Dt 31:7), and he exhorts the priests to read the law to the people every seven years (Dt 31:10) and to place the Book of the Law beside the Ark of the Covenant (Dt 31:25). Consequently, Moses’ primary leadership role in Deuteronomy is firstly to speak the words of God to the people and, secondly, to exhort other leaders to fulfil their respective tasks. Joshua In the book of Deuteronomy, Joshua is announced and appointed as the successor of Moses; he is the one who will lead the people into the promised land (cf. Dt 1:38; 3:28; 31:3, 7, 14, 23). What is repeated most often in these passages is that Joshua had to be encouraged and strengthened for his task.7 The Lord instructs Moses explicitly to encourage him (Dt 1:38; 3:28; 31:7), and in the final occurrence, the Lord charges Joshua to be strong and bold (Dt 31:23).8 The stock phrases used in these passages are typically viewed as ‘formulas of encouragement’ (Tigay 1996, p. 20; cf. Brueggemann 2001, p. 71), which Weinfeld (1991, p. 192) views as ‘characteristic of the Deuteronomic literature’ (cf. Jos 1:6–7, 9, 18; 10:25). From this, it is possible to deduce, firstly that Joshua had to be encouraged because of the magnitude of the task, specifically that of war and conquest (cf. Weinfeld 1991, p. 151), and secondly, that he had to internalise the encouragement given by trusting in the Lord. In order to aid him in this act of trusting the Lord, Joshua is given the assurance that the 6. Ebach (2018, p. 163) indicates that ‘Moses’ role as leader is transferred to the Mosaic Torah after his death’. Although further discussion of the Mosaic Torah as ‘leader’ falls outside the scope of the current investigation, it is important to once again note the close relationship between Moses and the words of God. 7. Wright (1996, p. 295) correctly indicates that the ‘commissioning and encouragement of Joshua is given great emphasis by sheer repetition’. 8. This is, incidentally, the first time the Lord speaks directly to Moses in the book of Deuteronomy. A Qal or Pi’el imperative form of ‘be strong’ [‫ ] ָחז ַק‬is found in all the passages referred to above. This is accompanied by the Qal imperative ‫( ֱאמָץ‬from ‫ )ָאמֵץ‬in Deuteronomy 31:7, 23. 4 Chapter 1 Lord will fight for his people as he did in the past (Dt 3:22),9 and the Lord himself assures him at the tent of meeting that he will be with him (Dt 31:23; cf. Jos 1:5; 3:7). Deuteronomy contains two additional references to Joshua’s conduct and person that indicate the leadership role that he had or was to have in the future: • Alongside Moses, Joshua taught the people the words of the Song of Moses (Dt 32:44), indicating that Joshua had a (small) teaching function. • After the death of Moses, Joshua is described as being ‘full of the spirit of wisdom’ [‫( ] ָמלֵא רּו ַח ָח ְכמָה‬Dt 34:9), that is, endowed with the divine gift of wisdom to govern Israel justly during the conquest and occupation of the promised land (Block 2012, p. 810; Merrill 1994, p. 455). The passage refers to a past event where Moses laid his hands on Joshua (recorded in Nm 27:22–23), namely a rite of investiture which symbolises transference of authority (Christensen 2002, p. 872; McConville 2002, p. 477). In reaction, the people obeyed Joshua as their new leader. In sum, the primary spiritual leadership principle that Joshua had to embody was to trust the Lord. Tribal leaders Deuteronomy 1:9–18 refers to the appointment of tribal leaders. The background of the passage seems to be Exodus 18:13–27 (and Nm 11:11–17),10 where, after the exodus from Egypt, Jethro, Moses’ father-in-law, visits him at Sinai and gives him counsel to appoint leaders to aid him in his judgement of the people. In Deuteronomy 1:9–18, Moses seems to summarise and expand Exodus 18:13–27 by stating that ‘at that time’ he indicated to the people that he was unable to bear them by himself, as the Lord had multiplied them to the point of being as numerous as the stars of heaven. He therefore called the people to choose ‘for your tribes’ individuals to function as leaders. At first glance, it is not clear how many groups of leaders Moses is referring to in Deuteronomy 1:9–18. The passage refers to individuals who ִ ‫( ] ָרא‬Dt 1:13, 15), but at the same time it speaks are appointed as ‘heads’ [‫שׁים‬ about ‘commanders’ [‫ש ִׂרים‬ ָ ] (Dt 1:15), ‘officials’ [‫שט ְִרים‬ ֹׁ ] (Dt 1:15) and ‘judges’ [‫( ]ש ֹׁ ְפטִים‬Dt 1:16).11 Despite these differing descriptions, it seems best to view 9. The Lord fighting for his people is viewed by various scholars as a reference to the Lord as divine warrior (cf. Block 2012, p. 104; Christensen 2001, p. 61). While Joshua will lead Israel in conquering the nations, God himself will do the fighting (Christensen 2002, p. 769). 10. For a discussion of the differences between and the harmonisation of Exodus 18:13–27, Numbers 11:11–17 and Deuteronomy 1:9–18, see Weinfeld (1991, pp. 139–140) and Tigay (1996, pp. 422–423). Part of the scholarly debate surrounds the sequence of events, specifically in relation to Israel’s arrival at Mount Sinai. 11. This conundrum can also be seen in Exodus 18:13–27. 5 Leadership principles from Deuteronomy for the post-COVID-19 church the passage as referring to the appointment of one group of leaders (‘heads’), with the designations ‘commanders’, ‘officials’ and ‘judges’ indicating their respective functions (cf. Block 2012, p. 64). This can be explained in the following way: the emphasis of the passage falls on the appointment of ‘heads’ for the tribes of Israel (Dt 1:13). In line with the practice in ancient societies of integrating leadership roles, these ‘heads’ had both military and judicial responsibilities (cf. Christensen 2001, p. 22; Craigie 1976, pp. 96, 98; Merrill 1994, p. 70; Tigay 1996, p. 11). This is indicated by the dual designation found in Deuteronomy 1:15, which states that Moses took the ‘heads’ of the tribes and installed them as ‘commanders’ (of thousands, hundreds, fifties and tens; a military designation)12 and ‘officials’ (a judicial designation, probably referring to individuals who assisted the judges in secretarial work and other executive functions; cf. Weinfeld 1991, p. 138; Wright 1996, p. 27). The juxtaposition of Verses 15 and 16 suggests that some of these ‘heads’ functioned as ‘judges’. As the primary category of leadership referred to in the passage is that of ‘heads’ for the tribes, the description of these individuals as ‘tribal leaders’ is fitting. For the sake of the current investigation, it is important to note the characteristics these tribal leaders were to embody: • ‘Be wise, intelligent and experienced’ (Dt 1:13, 15): The tribal leaders had to be wise [‫ ] ָחכָם‬and intelligent [‫ ] ִבּין‬in the administration of affairs, and experienced (from the verb ‫)י ָדַ ע‬, that is, familiar with their duties and known for executing them well (Dt 1:13). Craigie (1976, p. 97) fittingly states that ‘they were to have the benefit of acquired knowledge (wisdom), and the ability of discernment, together with the knowledge that can come only with experience’. The need for wisdom and experience is emphasised by means of repetition (Dt 1:15). • Render fair judgement (Dt 1:16–17): The tribal leaders who were to serve as ‘judges’ are instructed to judge ‘righteously’ [‫]צֶדֶ ק‬, that is, fairly according to a set standard, which in Deuteronomy would refer to God’s laws (cf. Coetsee 2021, pp. 6, 8). They were to render fair judgement in all cases, whether the parties involved were citizens or resident aliens (cf. Coetsee 2020, p. 35). In addition, the judges are called to be ‘impartial’ (‘you should not regard faces’ [‫ )]ֹלא־תַ ִכּירּו ָפנִים‬in their judgement, hearing both small and great alike, and they should not be ‘intimidated’ by (or ‘afraid of’; from ‫ )ּגּור‬anyone (‘by the face of anyone’ [‫)] ִמ ְּפנֵי־אִיׁש‬, ‘for the judgement is God’s’. The latter suggests that the judges carried out their duties with the mandate and authority of God as his representatives 12. While the function of the tribal leaders as military leaders is not in the foreground in this passage, it is suggested by the history within the text (that is, shortly after the exodus from Egypt, en route to the promised land) and the broader context of Deuteronomy, which refers to the victory over King Sihon (Dt 2:26–37) and King Og (Dt 3:1–22) and the imminent conquest of the promised land. 6 Chapter 1 (Tigay 1996, p. 13) while also realising (or being reminded) that they are held accountable by God for the judgement they render. Rendering fair judgement also entailed referring especially difficult cases to Moses, which Block (2012, p. 65) views as the officials’ recognition of their own limitations. Consequently, the qualifications of the tribal leaders in Deuteronomy 1:9–18 are intellectual and judicial in nature,13 with the emphasis falling on judging according to a set standard, namely God’s law. Judges and officials Deuteronomy 16:18–18:22 forms a unit within the specific legislation of Deuteronomy (Dt 12–26), describing civil and religious administration in Israel. As such, it is of crucial importance for the current investigation. The unit discusses four ‘types’ of leadership in Israel and the responsibilities of each (cf. Brueggemann 2001, p. 178): judges and officials (Dt 16:18–17:13), the king (Dt 17:14–20), priests (Dt 18:1–8) and prophets (Dt 18:9–22). In the first passage, Moses instructs the people of Israel to appoint judges and officials throughout their towns when they enter the promised land (Dt 16:18–20),14 prohibits unacceptable religious practices and gives instructions regarding the prosecution of idolaters (Dt 16:21–17:7), and describes what should be done if local judges cannot render judgement because a case is too difficult to decide (Dt 17:8–13). The first and third paragraphs need further discussion for the sake of the current investigation. The primary exhortation of Deuteronomy 16:18–20 is found in Verse 18, which exhorts Israel upon entering the promised land to appoint ‘judges’ ֹׁ ]. The former were individuals appointed [‫ ]ש ֹׁ ְפטִים‬and ‘officials’ [‫שט ְִרים‬ (likely from and by the elders of a city; cf. Christensen 2001, p. 363; Wright 1996, p. 204) to pronounce judgement for the people, while the latter likely refers to the assisting officials of the judges who fulfilled secretarial functions (Weinfeld 1977, p. 83; cf. Coetsee 2021, p. 4; Rofé 2001, p. 97; see the previous section on ‘Tribal leaders’).15 Various scholars argue that Deuteronomy 16:18–20 reconstitutes or modifies the appointment of tribal 13. In Exodus 18:21 the emphasis falls on the moral qualities of the judges. McConville (2002, p. 65) correctly warns against overdrawing the contrast between ‘intellectual’ and ‘religious-moral qualities’, as ‘[t]he wisdom advocated in Deuteronomy is closely related to the laws and teaching of God’. 14. For a detailed discussion of Deuteronomy 16:18–20, see Coetsee (2021, pp. 1–11). 15. The Hebrew phrase ‘judges and officials’ [‫ְשט ְִרים‬ ֹׁ ‫ ]ש ֹׁ ְפטִים ו‬can be interpreted as a hendiadys, referring to ‘judging officials’ (Block 2012, p. 402; Merrill 1994, p. 258; Rofé 2001, pp. 98–99; cf. Frymer-Kenski 2003, p. 988). The fact that some passages in Deuteronomy refer to officials without any mention of the judges (Dt 20:5, 8, 9; 29:10; 31:28), support the interpretation that Deuteronomy 16:18 refers to two separate entities working closely together. 7 Leadership principles from Deuteronomy for the post-COVID-19 church leaders referred to in Deuteronomy 1:9–18 for its application in a new context, namely premonarchic Israel in the promised land (cf. Christensen 2001, p. 361; Lundbom 2013, p. 520; Merrill 1994, p. 257; Morrow 1995, p. 170). The description that Israel should appoint these judges and officials ‘for your tribes’ [‫ש ָבטֶיָך‬ ׁ ְ ‫ ] ִל‬and ‘in all your gates’ ([‫ׁשע ֶָריָך‬ ְ ‫ ;] ְּבכָל־‬that is, ‘towns’) indicates that the passage refers to local judges and officials in local courts (Christensen 2001, p. 362). The provision of a judiciary throughout the land is a unique contribution of Deuteronomy (McConville 2002, pp. 282–283). The passage names several practices that these judges and officials were and were not to follow: • Judge with just judgement (Dt 16:18): Literally, the judges were ‘to judge the people with righteous judgement’ [‫ש ַפּט־צֶ ֽדֶ ק‬ ׁ ְ ‫שפְט֥ ּו אֶת־ה ָ ָ֖עם ִמ‬ ׁ ָ ‫] ְו‬. Within the current context, this most probably refers to judgement that is fair (cf. Wright 1996, p. 204) and based upon the ‘covenantal standards as outlined in the Torah’ (Block 2012, p. 403). • Do not distort justice, show partiality or accept bribes (Dt 16:19): Three explicit examples are given of what the judges and officials were not to do. Literally, they should not ‘turn judgement’, that is, pervert justice; ‘regard faces’, which refers to judgement influenced by someone’s status or appearance; or ‘take a gift’, namely accept a bribe and become biased. Put together, they should – as Deuteronomy 16:18 explicitly states – judge with just judgement in all circumstances. • Be (and act) wise(ly) (Dt 16:19): This is implied in Deuteronomy 16:19’s statement that ‘a bribe blinds the eyes of the wise’ [‫]י ְ ַע ֵוּר עֵינֵי ֲח ָכמִים‬. I take the ‘wise’ as a reference to the judges and officials, who had to have intellectual and practical wisdom to render just decisions (cf. Dt 1:13–15). • Pursue justice, and only justice (Dt 16:20): By means of repetition and inverted word order, Verse 20 emphasises that the judges and officials were exclusively to pursue justice. They, as well as the people as a whole,16 had to promote ‘righteousness’ [‫ ]צֶדֶ ק‬as defined by the Torah. Although local judges often judged cases on their own (cf. Dt 25:1–2), several passages in Deuteronomy indicate that the judges were sometimes to work together with the Levitical priests (and sometimes the elders; cf. Dt 21:2), with the latter aiding them in judgement (Dt 17:9, 12; 19:17; 21:5). Deuteronomy 17:8 and 10 state that the judgement of the priests was to take place at ‘the place that the Lord will choose’ (Dt 17:8, 10), namely the centralised sanctuary. This distinction between judges and the Levitical priests, as well as the locality of their services, point to two co-existing and complementary judicial systems: the lower courts dispersed throughout the land where the judges rendered judgement, and a higher court at the sanctuary where difficult 16. The second-person singular employed in Deuteronomy 16:20 suggests that all the people of Israel – and not just the judges and officials – were to pursue justice (cf. Coetsee 2021, p. 3). 8 Chapter 1 cases were heard. The latter (often referred to as the central court or tribunal) functioned as a court of referral (not a court of appeal), to which difficult cases were referred that could not be resolved at a local level (Lohfink 1993, p. 340; O’Brien 2008, p. 165; Tigay 1996, p. 163; Wright 1996, p. 206). The judgements rendered by the judges and Levitical priests were to be obeyed by the people of Israel (Dt 17:10–13), as the former had authority based on the fact that they were appointed by God through his people for the specific task of rendering judgement. In addition to the above, Deuteronomy 20:5–9 indicates that the officials together with the priests were to encourage the people of Israel not to be afraid of their (mightier) enemies when engaging them in battle. They were even to send away those who were disheartened (Dt 20:8), encouraging the people to trust in the Lord. Taking all of the above into account, the primary leadership principle deduced from passages referring to the judges and officials is that they were to be faithful ministers of justice, judging the people fairly and wisely in all circumstances, according to the Torah. The king Deuteronomy 17:14–20 gives a description of the prerequisites and expected conduct of Israel’s king. The passage starts by envisioning the people of Israel in the promised land expressing the wish to set a king over them (Dt 17:14). On this follows the positive answer that they may indeed set a king over them,17 but subject to two conditions: the king should be chosen by the Lord their God, and the king should be an Israelite, not a foreigner (Dt 17:15). Regarding the former, Deuteronomy does not explicitly state how the Lord will choose the king. Presumably, as was the practice in the books of Samuel and Kings, a prophet anointed a king as the Lord’s chosen representative (cf. Tigay 1996, p. 166). The condition that the king should be an Israelite aims to ensure that the king will be familiar with the content of the covenant and be committed to it (Brueggemann 2001, p. 184). A foreign king could easily introduce idolatry (Tigay 1996, p. 167; Wright 1996, p. 209), which Deuteronomy constantly warns against.18 The remainder of the passage refers to the expected conduct of Israel’s kings by first stating what they were not to do (Dt 17:16–17), followed by what they were to do (Dt 17:18–20): 17. Scholars refer to Deuteronomy 17:14–20 as a form of ‘permissive legislation’ (cf. Craigie 1976, p. 253; Wright 1996, p. 208). 18. Nicholson (2006, pp. 46–61) argues that the prohibition against a foreign king should be understood against the background of the neo-Assyrian hegemony over Israel and Judah and, among others, its religious consequences. He interprets the warning against a foreign king as a reference to the king of Assyria. 9 Leadership principles from Deuteronomy for the post-COVID-19 church • Do not acquire many horses, wives or riches (Dt 17:16–17): The king is prohibited from accumulating objects that might seduce him to think that he is self-sufficient and does not need the Lord (cf. Tigay 1996, p. 168). This includes horses for cavalry and chariots (military power)19 and excessive silver and gold (economic power).20 The king is also prohibited from acquiring many wives, as many (foreign) wives might draw his focus away from his responsibilities and from serving the Lord (‘turn his heart away’ [‫]י ָסּור ְלבָב ֹו‬. A large harem in the ancient Near East (ANE) was viewed as a symbol of prestige and status, and was used to cement political networks (political might; cf. Block 2005, p. 268; Brueggemann 2001, p. 185; Tigay 1996, p. 167). In sum, the king of Israel was not to put his trust in military, political or economic power (cf. Christensen 2001, p. 384; McConville 2002, p. 294).21 • Write a copy of the law, read it and observe it (Dt 17:18–20): Once the king is enthroned, he is instructed to write a copy of the law in a book or scroll [‫ ] ֵספֶר‬in the presence of the Levitical priests (Dt 17:18). While some translations may give the impression that the king should have a copy written for him (cf. NRSV), the Hebrew suggests that the king had to write a copy of the law with his own hand (cf. ESV). The practice seems to be aimed at cognitive retention and personal commitment to the contents of the law, as copying the law was viewed as a sacred act (Block 2005, p. 272). The king’s copy of the law was to remain with him,22 and he was to read it his entire lifespan (cf. Coetsee 2019, p. 117) so that he may fear the Lord, diligently observe all his laws (Dt 17:19) and ensure that he did not exalt himself above his fellow Israelites. Doing this would result in a long reign (Dt 17:20).23 19. Deuteronomy 17:16 explicitly prohibits the king from causing the people to return to Egypt to acquire ‘many horses’, and this is motivated by a reference to the Lord’s past prohibition of returning ‘that way’. While there is no biblical record of the warning not to return to Egypt, most scholars agree that Deuteronomy suggests that such a return would reverse the exodus and in effect annul the people’s redemption (Block 2005, p. 267, 2012, p. 418; Brueggemann 2001, pp. 184–185). 20. Several scholars argue that such wealth could only be acquired by imposing heavy taxes on the people (cf. Block 2005, p. 268; Brueggemann 2001, p. 185; Tigay 1996, p. 168). 21. Some scholars view Deuteronomy 17:16–17 as a critique of the Solomonic kingship (cf. Frymer-Kenski 2003, p. 981). For a discussion of Deuteronomy 17:16–17 within its possible social contexts of ancient agrarian monarchies and empires, see Dutcher-Walls (2002, pp. 601–616). 22. How it was physically possible for the king to carry a copy of the law with him is a matter of debate. For some discussion, see Tigay (1996, p. 168). Scholars are divided on what ‘this law’ would entail. Some take it to refer to Deuteronomy 17:14–17, Deuteronomy 17:14–20, Deuteronomy 12–26, Deuteronomy 5:1–21, Deuteronomy 4:44–28:68, the whole of Deuteronomy or the Covenant Code of Exodus 20:22–23:19 (cf. Block 2005, p. 269; Craigie 1976, p. 256; Frymer-Kenski 2003, p. 981; Merrill 1994, p. 266). 23. There are a few other references to ‘kings’ in Deuteronomy, but in most cases the reference is not to Israel’s king (the exception is Dt 28:36) or the principles the king was to follow or embody. 10 Chapter 1 What is striking about Deuteronomy’s legislation regarding the king is the limitations it places on the king. Deuteronomy restricts his powers (McConville 2002, pp. 283–284; Tigay 1996, p. 166), and unlike other texts regarding ANE kings, does not refer to the king as the Son of God (Vogt 2006, p. 217). The primary principle of spiritual leadership that can be deduced from this passage is that the king had to subject himself to God’s laws and rule according to them. Kingship in Israel had to be ‘Torah-based’ (Brueggemann 2001, p. 184), and the law was ‘to permeate the king’s behavior in every sphere’ (Wright 1996, p. 209). The primacy of God’s words – especially internalising God’s words to the extent that they determine the king’s conduct and reign – is in the foreground. Priests Unlike what may be expected from its place within the larger Deuteronomy 16:18–18:22, Deuteronomy 18:1–8 does not give an overview of the tasks or responsibilities of the priests. Rather, the passage describes the provisions that were to be made for the priests and Levites.24 The passage consists of three parts: it starts by stating that the whole tribe of Levi will have no allotment or inheritance (that is, landed property) and that they may eat the sacrifices that are the Lord’s portion (Dt 18: 1–2); next, a description follows of the portions of the offerings from the people that are due to the priests (Dt 18:3–5); the passage ends by stating that any Levite may minister at the place (sanctuary) that the Lord will choose and that he should be supported like the rest who minister there (Dt 18:6–8; Tigay 1996, p. 169). The focus of the passage ‘is less on the functions of priests than on the Israelites’ disposition toward and treatment of them’ (Block 2012, p. 426). From the description of the portions of sacrifices that the priests were to receive, the principle can be deduced that the priests were dependent on the Lord for their sustenance. Reviewing the various passages in Deuteronomy that refer to the priests, it seems that they had diverse responsibilities:25 24. Part of the scholarly debate surrounding Deuteronomy is the book’s view of the relationship between the priests and Levites, specifically whether all Levites are viewed as priests. For some discussion, see Craigie (1976, p. 258). He interprets Deuteronomy 18:1–2 as referring to all Levites, Deuteronomy 18:3–5 as referring to Levitical priests and Deuteronomy 18:6–8 as referring to Levites who would not normally function as priests. 25. Strikingly, Deuteronomy does not emphasise the cultic function of the priest (cf. Ebach 2018, p. 172). 11 Leadership principles from Deuteronomy for the post-COVID-19 church • They were to judge certain judicial cases alongside the elders and judges.26 This included cases of false witnesses (Dt 19:17) and unsolved murders (Dt 21:5).27 • They had to encourage the people (‘volunteer militia’ according to Lundbom [2013, p. 583]) before engaging in battle not to fear but to trust in the Lord (Dt 20:2).28 The implication is that Moses’ task of encouraging the people to trust in the Lord will in the future be the responsibility of the priests (Block 2012, p. 470). • They were to minister to God and to bless the people in his name (Dt 21:5). • They had certain responsibilities related to checking for leprosy and directing the people in what they were to do about it (Dt 24:8).29 • They received the offerings of first fruits that the people brought to God at the sanctuary during the annual pilgrimage festivals (Dt 26:3–4). By receiving the offerings, the priest symbolically indicated that the Lord accepted the worshipper’s gifts (Block 2012, p. 601).30 • They reminded the people alongside Moses that they are the Lord’s people at the covenant ceremony in Moab (Dt 27:9) – thereby renewing their status as God’s people (cf. Craigie 1976, p. 329) – and exhorted them to obey him. • They (together with the elders) were given the law that Moses wrote down and were instructed to read it to the people every seven years at the Feast of Booths (Dt 31:9; see the later section titled ‘Elders’). Deducing a single principle (that is, the greatest common denominator) from all the responsibilities of the priests in Deuteronomy, is not easy. Perhaps the general category of the priests as ‘mediators between God 26. For more discussion in this regard, see the previous section titled ‘Judges and officials’. 27. Various scholars point out that the exact role of the priests in the ceremony is uncertain (cf. Christensen 2001, p. 457; McConville 2002, p. 329). It seems that the passage views the unsolved murder as a judicial and sacerdotal issue, and therefore the priests are included (Block 2012, p. 491). Wright (1996, p. 232) correctly states that ‘the involvement of elders, judges, and priests shows how seriously the matter is to be taken’. 28. Scholars point out that this is the language of ‘holy war’, indicating that the war belongs to the Lord (cf. Christensen 2001, p. 438; Wright 1996, p. 228). 29. Deuteronomy 24:8 is the only mention of leprosy in Deuteronomy. Extensive regulations are found in Leviticus 13–14. Scholars point out that Deuteronomy 24:8 probably does not refer to leprosy proper as known today but rather any kind of infectious skin problem (Wright 1996, p. 257), and that the main concern is not medical but cultic (Brueggemann 2001, p. 237). McConville (2002, p. 361) argues that the real interest of the passage is not leprosy in the first place but the ‘need for Israelites to obey the decision of the central court’. 30. Some scholars interpret ‘priest’ in Deuteronomy 26:3–4 as a reference to the ‘high priest’ (e.g. Block 2012, p. 600), but together with Lundbom (2013, p. 724) I view the term as collective. 12 Chapter 1 and his people’ would do the most justice to Deuteronomy as a whole. The priests mediated God’s words to the people in judicial cases and cases of leprosy, before warfare, through blessing and by means of teaching, and they ministered to God by accepting certain offerings from the people. Prophets Deuteronomy 18:9–22 describes the function and purpose of prophets in Israel. The passage starts by prohibiting Israel from following the abominable practices of the nations in the promised land, especially practices related to divination and fortune-telling (Dt 18:9–14). This is not how the Lord would speak to his people or how his people were to enquire of him. Rather, the Lord would speak to his people by means of a prophet (Dt 18:15–22). The people are given the assurance that prophecy will continue after Moses’ death (Craigie 1976, p. 262). Deuteronomy 18:15–18 indicates that the Lord will ‘raise up’ (hiphil of ‫;קּום‬ Dt 18:15, 18) a prophet for Israel who will be ‘like Moses’. While the text refers to ‘prophet’ in the singular, most scholars take the term in a collective sense: the Lord will continually raise up prophets for Israel in the future as he sees fit (Block 2012, p. 439; Craigie 1976, p. 262; Leuchter 2018, p. 365; Tigay 1996, p. 175). The indication that the prophet will be ‘like Moses’ refers to his role as messenger of God (Christensen 2001, p. 409; cf. Dt 34:10). This is supported by the reference to Israel’s fear at Mount Horeb (that if they heard the voice of the Lord again, they would die), and the Lord’s approval of their request (Dt 18:16–17). Implied in this allusion is the people’s request that Moses should act as their mediator by speaking the words of God to them (cf. Dt 5:22–27). The heart of these verses is the indication that the Lord will ‘put’ [‫ ]נָתַ ן‬his words in the mouth of the prophet and that his primary task is to ‘speak’ [‫ ]דָ ּבַר‬to the people of Israel everything that the Lord commands (Dt 18:18). Verses 15 and 18 indicate that God takes the initiative in raising up prophets and puts his words in their mouths (Wright 1996, p. 217; cf. Block 2012, p. 439). Consequently, the prophet’s word is the Lord’s word; he is the Lord’s messenger, spokesman and agent. Because the prophets spoke to the people everything the Lord commanded, they had divine authority. Israel had the mandate to ‘heed’ ָ ] the prophets (Dt 18:15). This is reaffirmed by the warning of the Lord [‫שׁמַע‬ that anyone who does not heed the words of the prophet will be held accountable by the Lord himself (Dt 18:19). Obeying a prophet can therefore be viewed as ‘an expression of loyalty to God’ (Tigay 1996, p. 172). As a prophet could abuse his authority, the Lord warns a so-called prophet who spoke in the name of other gods or presumed to speak a word 13 Leadership principles from Deuteronomy for the post-COVID-19 church in his name without being so commanded that he would die (Dt 18:20). He would be put to death (Brueggemann 2001, p. 195). Israel could recognise whether a prophet spoke in the name of the Lord by testing whether the thing the prophet spoke about took place or was proven to be true (Dt 18:21–22). Under no circumstances, however, were Israel to heed prophets who enticed the people to follow and serve other gods, even if the sign or wonder came to pass (Dt 13:1–5). Based on the authoritative status of the prophet, Tigay (1996, p. 172) argues that the prophet is the most important and authoritative leader according to Deuteronomy, even higher than the king. The primary principle of spiritual leadership deduced from this passage is that the prophets had to speak to the people everything the Lord commanded them – and, we can add, only that. They were and had to act as the Lord’s messengers and spokesmen. As such, they also played a political role (as is seen in the rest of the Old Testament) by monitoring Israel’s fulfilment of their covenant obligations to God (Tigay 1996, p. 176). Elders Deuteronomy does not contain any references to the appointment of elders. That being said, a number of passages refer to the existence of elders within Israel (cf. Dt 5:23; 29:10; 31:28) and especially their function in certain judicial matters:31 • If someone intentionally killed a fellow Israelite and fled to a city of refuge, the elders of the killer’s city of origin had to send to take the murderer from the city of refuge and to hand him over to the avenger of blood (Dt 19:12). • In case of an unsolved murder, the elders and judges of the nearest town had to perform certain rituals with the Levitical priests for the removal of bloodguilt, pronouncing their innocence (Dt 21:1–9). • Parents of a rebellious son who continually did not heed discipline should bring him to the elders of his town and pronounce his rebellion to the elders, after which the men of the town had to stone him to death (Dt 21:18–21). • Cases where a man accused his recently married wife of the absence of evidence of virginity were to be brought by her parents to the elders of a city. If it was found that the man’s accusation was false, the elders punished and fined him (Dt 22:13–19). 31. Ebach (2018, pp. 160, 174) concludes that except for the king, all descriptions of Deuteronomic and Deuteronomistic leaders have juridical roles. 14 Chapter 1 • If the brother of a deceased, childless man refused to engage in a levirate marriage with his brother’s wife to father a child for the deceased man, the widow had to bring the case to the elders of a town, after which certain procedures followed (Dt 25:5–10). Although Deuteronomy does not state it explicitly, it can be deduced that the basis for the elders’ judgement in judicial matters would have been the same as the judges and officials, namely the Torah. In addition to their function in judicial matters, the elders also seem to have had a teaching function. Deuteronomy 27’s description of the ceremonies that had to take place on Mount Ebal upon Israel’s arrival in the land starts by indicating that Moses and the elders of Israel exhorted the people to keep the commandments Moses taught them (Dt 27:1). This is the only instance in Deuteronomy where the elders join Moses in instructing the people. Craigie (1976, p. 327) indicates that the wording here is appropriate, because Moses would not be present at the ceremony of covenant renewal on Mount Ebal, and the responsibility would therefore fall on the elders to ensure that the ceremony was carried out. After Moses’ death, the Levitical priests and elders would have the responsibility to preserve and administer the law (Tigay 1996, p. 247; Wright 1996, p. 275). Linking on to this, after writing down the law, Moses is said to have entrusted it to the joint care of the Levitical priests and all the elders of Israel, instructing them to read the law in the hearing of all Israel every seventh year (Dt 31:9). The passage seems to refer to a ‘bifurcation of roles after Moses’ death’ (Block 2012, p. 725), with the priests acting as religious leaders and the elders as civil leaders (Tigay 1996, p. 295; Wright 1996, p. 295). The elders’ responsibility was to implement the law and to ensure that the people lived according to it (Craigie 1976, p. 371; McConville 2002, p. 439). In the Song of Moses, the elders are said to be able to inform the people of Israel of ‘the days of old’ (Dt 32:7). It seems like the practice of patriarchal times to deal with judicial matters within the family structure, with elders as the heads of families and tribes (cf. Rofé 2001, p. 95), continued during Israel’s years in Egypt and afterwards (Coetsee 2021, p. 3). Despite the appointment of civil and religious authorities legislated in Deuteronomy, elders in Israel always were and remained as a component of the leadership within Israel (Frymer-Kenski 2003, p. 988; McConville 2002, p. 287). The appointment of tribal leaders, judges and priests did not replace the elder-based judiciary; both had a function within Israel’s dual but complementary judicial system (Block 2012, p. 402). The difficulty of the case under investigation determined who were consulted: the elders decided simple and clear matters of the family or community, while judges were responsible for complex cases (cf. Dt 17:8). 15 Leadership principles from Deuteronomy for the post-COVID-19 church In summary, the elders were to judge the people according to God’s law, and were to instruct the people about God’s law, specifically the obedience required from them. Maxims based on leadership principles from Deuteronomy for church leaders in the post-COVID-19 context Having deduced the principles that leaders in Deuteronomy were to follow or embody, the chapter can now turn to its secondary aim: to ‘translate’ these principles into general maxims that post-COVID-19 church leaders can follow in their respective ministries. Can it be done? Before attempting this, however, the question can be asked: Is it legitimate to ‘translate’ leadership principles from Deuteronomy into maxims for church leaders in the post-COVID-19 context? Can leadership principles from Deuteronomy be applied in the modern context? Should it be done? Along with other scholars, I would argue for a definite ‘yes’. Approaching the question from a biblical hermeneutical point of view, Scripture is and remains the valid and binding Word of God (Coetsee & Goede 2022, pp. 20, 37). It can and should be applied in the modern context (cf. Kaiser 2007, pp. 83–93; Klein, Blomberg & Hubbard 2017, pp. 602–636). Moreover, Deuteronomy itself envisions a reordering of leadership roles in Israel: judges and officials will replace the tribal leaders; a higher court will be instituted at the sanctuary; a king will be appointed. In other words, Deuteronomy applies certain biblical principles (e.g. related to jurisdiction, governance, religion and the cult) in a new context.32 Following the example of Deuteronomy, the principles contained in Deuteronomy can be applied in the modern context. In order to do this, certain caveats and hermeneutical implications should be kept in mind: • The first is the realisation that this investigation only covers one biblical book, namely Deuteronomy. It is, consequently, by no means comprehensive. In order to discuss principles for biblically-modelled leadership based on Scripture as a whole, additional investigation is required. 32. Scholars who investigate the composition of and possible redactional stages in Deuteronomy indicate that the different stages of the book would have served contemporary concerns. See, for example, Stenschke’s (2021, p. 4) discussion of Deuteronomy 17:14–20. 16 Chapter 1 • The second is the hermeneutical caveat against exemplarism. Too easily, biblical persons or events can be taken as examples merely to replicate, which may inevitably lead to an incorrect or simplistic application of Scripture. In my view, this is the greatest danger of the current investigation. In order to overcome this, the investigation above attempted to determine the principles of leadership related to the various leadership roles in Deuteronomy. Applying these principles, rather than merely ‘copying and pasting’ the leadership practices in and from Deuteronomy, may ensure that some of the dangers of exemplarism are avoided. In addition, in order to stick to the application of principles and in order to provide room for the application of these principles in different cultures and contexts, the maxims that are formulated should be general in nature and not too specific. • Closely related to the previous is the possibility of transferring nontransferable elements of an ancient text in the modern context. Every biblical action or statement is not necessarily transferable, and it does not necessarily have a modern-day equivalent. Hermeneutically speaking, some aspects of the text are descriptive, not prescriptive (Coetsee & Goede 2022, p. 28); the text may explain what happened or was done in a certain context at a certain point in time rather than indicating what should be done in all times. In my view, the following matters from the passages in Deuteronomy investigated above will qualify as elements that should not necessarily be transferred to the modern context: to write down the Word of God (Dt 31:9; 31:24), including the Song of Moses (Dt 31:22); to have the Lord speaking directly to you, as he did with Moses (Dt 31:14ff; 32:48); to appoint a king who is chosen by God, presumably by a prophet (Dt 17:15); to have a king who is not a foreigner (Dt 17:15); to be responsible to check for leprosy (Dt 24:8); to encourage people to trust in the Lord before a battle (Dt 20:2); to read the law of God to the people every seven years at a festival (Dt 31:9); to lay hands on Joshua in a rite of investiture (Dt 34:9).33 While I would argue that certain elements of these practices can be applied in the modern context (see below), in my view the details of these practices are very specific and limited to the ancient context. • Finally, it should be kept in mind that Deuteronomy sketches the ideal situation in contrast to reality (Coetsee 2021, p. 9). Just like the ancient addressees of Deuteronomy, we too need to hear the ideal situation in order to know what we should strive for, while acknowledging that life is complex and the perfect embodiment of all the principles discussed above is beyond human ability. 33. Christensen (2002, pp. 872–873) argues similarly, stating that with the transference of authority from Moses to Joshua there is no reference to ‘apostolic authority’, as Joshua does not appoint a successor. He is also the only one on whom hands are laid. 17 Leadership principles from Deuteronomy for the post-COVID-19 church Keeping these caveats and implications in mind, the following is an overview of how leadership principles from Deuteronomy can be translated into general maxims that can be followed by post-COVID-19 church leaders in their respective ministries. In order to make these maxims reader-friendly, they are categorised, and the bulk are formulated in the form of imperatives. Maxims for church leaders in the post-COVID-19 context In relation to the Lord In his or her relationship with the Lord, a church leader should: • be obedient to the words of God yourself (cf. Dt 1:37; 3:26–27), and submit yourself to it (cf. Dt 17:18–20) • be encouraged in the calling the Lord gives you, and internalise the encouragement by trusting in the Lord (cf. Dt 1:38; 3:22, 28; 31:7, 23) • guard against letting your focus be drawn away from serving the Lord by anything (cf. Dt 17:16–17) • be wary of becoming self-sufficient, but be dependent on the Lord (cf. Dt 17:16–17) – also for your sustenance (cf. Dt 18:1–8) • have your own copy of God’s Word, read it frequently, observe it and minister according to it (cf. Dt 17:18–20)34 • let God’s Word determine your conduct and ministry (cf. Dt 17:18–20). In relation to church members Firstly, the primary mandate of church leaders, according to Deuteronomy, is related to the ministry of God’s words. A church leader should speak the words of God to God’s people (cf. Dt 1:1, 3; 4:45; 5:1; 27:11; 29:2; 31:1), teach it to them (cf. Dt 27:1; 31:9, 22, 30; 32:7, 44–45), explain it to them (cf. Dt 1:5) and exhort them to obey it (cf. Dt 27:1, 9; 33:4). A church leader should speak all the words of God (Dt 18:18), and only those words, knowing that the Lord will judge those who do not speak in his name (Dt 18:20). By speaking and teaching God’s words, church leaders act as God’s messengers and spokesmen, and they speak and teach with divine authority (cf. Dt 18:18). All things considered, the emphasis of a church leader’s ministry should fall on ministering the words of God.35 34. For some suggestions on the application of Deuteronomy 17:14–17 in the modern (African) context, see Kehinde (2012, pp. 63–70). 35. Although the aim of the investigation has not been to determine principles church members should embody, Deuteronomy indicates that church members must heed and obey what their church leaders say to them from the Word of God (cf. Dt 18:15, 19), as they are appointed by God through his people for their specific tasks (cf. Dt 17:10–13). 18 Chapter 1 Secondly, Deuteronomy suggests that church leaders should act as mediators between God and his people by indicating how and what they should minister: • Be wise and intelligent in the administration of affairs, being familiar with your duties and executing them well (cf. Dt 1:13, 15; 16:19). • If involved in judicial matters, render fair and wise judgement in all cases by judging righteously according to God’s Word (cf. among others, Dt 1:16–17; 16:18–20), knowing that the judgement is God’s (cf. Dt 1:17). • Monitor the church’s fulfilment of their covenant obedience to God (cf. Dt 18:18–19). • Encourage the people in difficult times not to be afraid but to trust in the Lord (cf. Dt 20:1–9). • Bless the people in God’s name (cf. Dt 21:5). • Receive the offerings that church members bring for God (cf. Dt 26:3–4). In relation to other church leaders In their relationship with other church leaders, a church leader should exhort other church leaders to fulfil the work they are called to do (cf. Dt 31:7, 10, 25). Conclusion This chapter investigated relevant passages from Deuteronomy that refer to leadership roles or activities, deduced the principles that these leaders were to follow or embody and ‘translated’ these principles into general maxims that can be followed by post-COVID-19 church leaders in their ministries. Following these maxims will not ensure an effortless or carefree ministry. The post-COVID-19 church will continue to experience various challenges because of the global pandemic. Following these maxims, however, will ensure that the leadership of the church is biblically motivated, modelled and modulated, providing the church with leadership that is strong and sound – that is, rooted in the inspired, authoritative and always relevant Word of God. 19 Chapter 2 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 Francois P Viljoen Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Potchefstroom, South Africa Abstract36 Jesus in Matthew 23:3–7 depicts the teachers of the law and Pharisees, Jewish leaders of his time, as people who do things because of self-interest. Jesus criticises their overall pretentious and insincere conduct. Within their honour and shame society, they say the one but do the other. They make life for their subordinates unbearable (Mt 23:4) while they selfishly seek honour from the community. Jesus furthermore provides specific examples of what they do (Mt 23:5–7): • They make their phylacteries wide and the tassels on their garments long. 36. This chapter represents a substantially reworking of Viljoen (2018). How to cite: Viljoen, FP 2023, ‘Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Town, pp. 21–38. https://doi.org/10.4102/ aosis.2023.BK398.02 21 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3312 • They love the places of honour at banquets and the most important seats in the synagogues. • They love to be greeted in the marketplaces and to have people call them ‘Rabbi’. In contrast to the vanity of these Jewish leaders, Jesus proceeds to set out the behaviour required of his followers (Mt 23:8312). Jesus emphasises humility and equality of ‘all’, who should be submissive to ‘one’, namely to himself with his teaching authority. His community members should not strive to be called καθηγηταί [instructors] as they have but one καθηγητὴς [instructor] (Mt 23:10), who is Christ. He is their καθηγητὴς with ultimate authority. This chapter sketches the South African landscape and its need of responsible leadership. Considering this landscape, a semantical investigation of Matthew 23:3312 is offered within its textual and societal context. Based on this investigation some theological reflection is done on what Jesus in this passage teaches about leadership. It is assumed that such reflection can provide helpful guidelines for leadership in postcoronavirus disease 2019 (COVID-19) South Africa. Introduction South African society faces several challenges. It ranks disturbingly high on the global list of most corrupt nations in the world. Transparency International’s 2021 Corruption Perceptions Index (CPI) has ranked South Africa as the 70th most corrupt country from a list of 180 countries.37 Worsening this scene is the unemployment rate in South Africa. This rate is disturbingly high. South Africa’s unemployment rate stood at 33.9% in the second quarter of 2022. The expanded definition of unemployment, including people who have stopped looking for work, stood at 44.1%. The youth unemployment rate, measuring job-seekers between fifteen and 24 years old, stood at 61.4%.38 The situation is worsened by worldwide economic factors. Economies around the world have been severely affected by the COVID-19 crisis and, shortly thereafter, by the invasion of Russia into Ukraine. Governments are struggling to create economic stability and to develop strategies to overcome political instability. The global manufacturing capacity is hindered, while governments are burdened with large fiscal obligations. As a relatively small player in the worldwide economic field, South African 37. See https://www.transparency.org/en/cpi/2021/index/zaf. 38. See https://tradingeconomics.com/south-africa/unemployment-rate. 22 Chapter 2 society is greatly delivered to bigger powers. Despite numerous summits and all kinds of policy responses, South Africa cannot escape all these challenges and needs to deal with intense financial strains in a country in which a huge part of the population lives in extreme poverty. Nearby 50% of South Africans rely on social grants.39 Unfortunately, South African society is burdened with cheap opportunism by leaders who exploit this situation for their own political gain. Populism is a reality, and numerous South African voters are persuaded by unrealistic populist appeals (Nkrumah 2021, pp. 117–140). Other than this, South Africa is in dire need of wise and responsible leadership. Increased pressure rests on public leadership to deliver effective and efficient services. This requires responsibility, a greater awareness of accountability and good governance in public service delivery. It speaks for itself that this leadership should be guided by the best interest of the public. Public institutions should be responsive to society’s needs and meaningfully utilise scarce resources. Public leaders should take responsible decisions and actions to provide sustainable and quality services. These crises cannot be addressed without a thoughtful ethical focus. Ethical leadership is of paramount importance.40 Regrettably, it is shown in South Africa that limited resources in numerous cases are misused for personal and selfish gain, even by some of its leaders. In the absence of ethical leadership adhering to acceptable standards, the credibility of public institutions is eroded. As experience has shown, this often leads to instability and violent conflict in societies. The aim of this chapter is to accentuate the importance of sustainable, ethical leadership in these circumstances. This is essential to avoid the aggravation of problems associated with what too often appears to be a lack of ethical leadership in the South African public sector. To reach this aim, this chapter draws some guidelines for leadership based on Jesus’ critique in Matthew 23 on the presumptuous leadership of Jewish leaders in contrast to his instruction of what he requires from his disciples. The chapter firstly provides a general reflection on the purpose of leadership. This is followed by a close reading of Jesus’ warnings and teachings in Matthew 23:3–12. Guiding attitudes that Jesus proposes in this passage are subsequently read within the wider context of the First Gospel. Based on this investigation, a theological reflection follows on what wise and ethical leadership should entail. 39. See https://www.news24.com/news24/southafrica/news/nearly-50-of-south-africans-rely-on-socialgrants-sassa-still-committed-to-reduce-poverty-20220504. 40. See details of discourse on the pandemic and ethical leadership in Dorasamy (2010). 23 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 However, it should be kept in mind that Matthew is a religious text that is addressed to the religious leadership of a certain period and community. Obviously, Jesus in Matthew 23 addresses a specific audience and a specific issue. His critique is directed towards specific Jewish leadership. This critique expresses Jesus’ critique of these leaders during his earthly ministry [Sitz im Leben Jesu], but it also reflects the strenuous relation between Matthew’s community and the Jewish leaders when this gospel was written [Sitz im Leben der alten Kirche].41 These aspects call for responsible hermeneusis. Matthew is, in the first place, directed towards faith communities at a certain time in its critique and teaching. Therefore, no simplistic, one-to-one, biblicistic application of the warnings and teaching to public leadership in South Africa today should be made. Purpose of public leadership The existence of any institution is directly linked to its purpose (Du Toit & Van der Waldt 1999, p. 299). The purpose of public services is to provide general and specific services to improve the general welfare of society. They are responsible for providing services that the public cannot provide in an individual capacity. Section 195(1) of the Constitution of the Republic of South Africa (RSA) (1996, pp. 20–21) states that public administration must be accountable; respond to peoples’ needs; promote effective, economic and efficient use of resources; maintain a high standard of professional ethics; and provide services fairly and equitably. The task of public leaders is, therefore, to develop and implement policy in the interest of the common good of society. The interest of the public should be the driving force for public leaders. Public institutions must be responsive to society’s needs and meaningfully utilise limited resources to address their needs. The crises, as mentioned before, intensify this responsibility. It is imperative to ensure that the crises do not negatively impact ethical leadership, which is challenging enough in the public sector even when there are no crises (Clapper 1999, p. 137). Van der Waldt (2004, p. 14) identifies four basic elements of good governance, namely participation, predictability, transparency and accountability. In the absence of accountability and transparency, leaders and public institutions could easily place their own interests above those of 41. This scene expresses an aspect of struggle of the Matthean community to form their own identity while separating from the dominant Jewish leadership in their society. 24 Chapter 2 the citizens. Functional public service and leadership must counter selfinterest. Unfortunately, South Africa fares poorly on openness and transparency in tackling unethical conduct and leadership in the public sector (The World Bank 2010, p. vii). Despite a wide range of laws and regulations behind the South African ethical management system, corruption and unethical leadership occur far too often. The Judicial Commission of Inquiry into Allegations of State Capture, Corruption and Fraud in the Public Sector including Organs of State, better known as the Zondo Commission, has revealed extremely disturbing evidence in this regard. From these reports, it seems that unethical leadership has, in many cases, prompted accumulating unethical processes. The more unethical a system has been, the more it has produced a downward spiral of malpractices. It is evident that unethical conduct by officials on lower levels is easily justified by the misconduct of leadership on higher levels. A further challenge for South Africa can be labelled as ‘quiet corruption’. ‘Quiet corruption’ implies that service providers fall short in delivering what is expected from them. Public servants neglect their duties to provide public services or goods while bending the rules for their own private interests. Poor service delivery is a direct consequence of ‘quiet corruption’. It seems that a go-slow attitude of performing duties has become quite common in public service delivery. This is worsened by the lack of personal accountability. Poor performance and not being fearful of being demoted or expelled have often become a way of working life.42 Furthermore, it appears that procedures for acting against poor performance and unethical conduct are too complex. Uncertainty in the legislative environment and a general lack of knowledge of regulations on disciplinary action often lead to a failure to rectify the problems. Jesus’ criticism and teaching on leadership In order to address these crises, to a certain extent, this chapter intends to provide a biblical perspective from Matthew 23 on public leadership. Jesus’ criticism on the pretentious Jewish leadership43 and what he requires of his followers instead form part of the last of Matthew’s five 42. See https://www.corruptionwatch.org.za/dont-let-corruption-sa-become-institutionalised. 43. This passage must be read within its sociohistorical world. The terrible history of anti-Semitism within Christian societies exemplifies the misapplication of passages like this (Clarke 2003, p. 184). 25 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3312 great discourses in the gospel.44 The symmetry between the first and last discourses is well-known. While the first great discourse opens with nine blessings [μακάριοι οἱ] followed by ‘be glad and rejoice’ (Mt 5:3312), the last discourse contains a series of seven woes [οὐαὶ δὲ ὑμῖν] (Mt 23:13332).45 While conflict between Jesus and the religious leaders is prominent throughout Matthew’s plot,46 the conflict intensifies dramatically in the final discourse (Keener 1999, p. 536; Repschinski 2000).47 The intensity of the controversy in Matthew is significant in comparison with that in Mark. Matthew developed a prolonged polemic of 39 verses based on the mere three verses in Mark (Table 2.1) (Viljoen 2018, p. 3). Jesus’ criticism of the hypocritical Jewish leadership and what he requires instead falls in the first of three sections of Matthew 23. In each of these sections, he addresses a different audienee (Osborne 0–0, p. 82 ): • In the first plaee, he earns the eroeds and the diseiples against the teaehers of the lae and the Pharisees ( t 2:–3– ). • He then addresses the teaehers of the lae and the Pharisees direetly in his eritieism ( t 2:–2326). • Finally, he addresses Jerusalem eith sorroe, lamenting its imminent judgement ( t 2:27329). 44. The five great diseourses in the gospel are: the Sermon on the ount ( t 537), the missionary eharge ( t –0:534 ), the parables diseourse ( t –2:235 ), instruetions to the eommunity ( t –8:2325) and the eoes and esehatologieal diseourse ( t 23 5) (Riesner –978, pp. –773–78). Combrink (–982, pp. –390) identifies a ehiastie strueture beteeen these diseourses: the Sermon on the ount ( t 537) is parallel to the eoes and the esehatologieal diseourse ( t 23 5). The missionary eharge ( t –0) is parallel to the eommunity diseourse ( t –8). The parables diseourse ( t –2) is framed by the aforementioned parallels. The eoes and esehatologieal diseourse ( t 23 5) approximately balanees the first diseourse, the Sermon on the ount ( t 537) (Keener –999, p. 525; Osborne 0–0, p. 82–; Viviano –990, p. 9). 45. Both teaehings are assoeiated eith a mountain, and Jesus takes the seated position of a teaeher ( t 5: and 4:2) (Gundry –994, p. 452; Osborne 0–0, p. 82–). Jesus eent up the mountain to teaeh the lae (Sermon on the ount) and to expose hypoeritieal praetiees of Jeeish leaders on the ount of Olives ( t 23 5). 46. Kingsbury (–995, p. –69) argues that the religious leaders eere more eentral to atthee’s plot than the diseiples, as the eonfiet beteeen them and Jesus forms the foeus of the plot. Keener ( 00 , p. –02) agrees and assumes the reason to be that the teaehers of the lae and the Pharisees formed the main Jeeish opposition that the atthean eommunity faeed. 47. Luz (–968, p. 96) remarks: ‘With its eoes and its unjust eholesale judgement about seribes and Pharisees, atthee 2 is the unloveliest ehapter in the gospel’. Viviano (–990, p. 2) agrees, and Carter ( 000, p. 66) deseribes it as ‘the bleakest spot’ in this gospel. Esler ( 0–5, pp. 29359) opines that this passage is the produet of the evangelist and not of the historieal Jesus, as he regards the polemie as untypieal of the historieal Jesus. Kümmel (–967, pp. –463–47) remarks that the zealous polemie in atthee 2 distorts the reality and spirit of Jesus. 26 Chapter TABLE 2.1: atthee’s elaboration on ark’s polemie. Mark 12:38–40 Matthew 23:1–39 As he taught, Jesus said, ( k – :28a) Then Jesus said to the eroeds and to his diseiples: ( t 2:–) ‘Wateh out for the teaehers of the lae ( k – :28b). ‘So, you must be eareful to do everything they tell you. But do not do ehat they do, for they do not praetiee ehat they preaeh ( t 2:2). They like to ealk around in foeing robes ( k – :28e) Everything they do is done for people to see: They make their phylaeteries eide and the tassels on their garments long ( t 2:5); and be greeted eith respeet in the marketplaees ( k – :28d), they love to be greeted eith respeet in the marketplaees and to be ealled “Rabbi” by others ( t 2:7); and have the most important seats in the synagogues ( k – :29a) they love the most important seats in the synagogues ( t 2:6b)a; and the plaees of honour at banquets ( k – :29b). the plaee of honour at banquets ( t 2:6a).’ They devour eidoes’ houses ( k – :40a) - and for a shoe make lengthy prayers ( k – :40b). Cf. These men eill be punished most severely ( k – :40e).’ Series of seven ‘Woe to you …’ pronouneements ( t 2:–23 –4, –5, –63 , 23 4, 53 6, 73 8, 932 ) atthee 2:5 ‘You snakes! You brood of vipers! Hoe eill you eseape being eondemned to hell?’ ( t 2:22) a In Luke’s version, this aeeusation of the Jeeish leaders forms part of his ‘eoe sayings’: ‘Woe to you Pharisees, beeause you love the most important seats in the synagogues and respeetful greetings in the marketplaees’ (Lk ––:42). The seetion is eoneluded eith the pronouneement of a painful judgement of the temple ( t 4:–3 ).48 In his eritieism of the teaehers of the lae and the Pharisees in atthee 2:–3– , Jesus addresses the eroeds eho have heard hoe these Jeeish religious leaders had ehallenged Jesus. Time and again he has refuted these ehallenges and emerged as the eise and superior teaeher ( t : , 22, 24, 46).49 Jesus begins by telling the eroeds ehat the teaehers of the lae and the Pharisees do ( t 2:–37) and then instruets his diseiples regarding ehat to do instead ( t 2:83– ). In doing so, he eontrasts the self-interest, pride and hypoerisy of the religious leaders eith the humility and servanthood required from his folloeers (Osborne 0–0, p. 822). 48. Neeport (–995, pp. 76379) proposes that the souree for atthee 2 is a pre-70 CE Jeeish-Christian traet. He opines that atthee 2: 32– exhibits an intra muros setting, ehile atthee erote from an extra muros position. The passage therefore refeets eustoms and praetiees of first-eentury Jees, ehieh indieates an intra-Jeeish debate. 49. In honour and shame soeieties, as in Nee Testament times, it eas a eommon phenomenon to ehallenge the honour of an opponent and to respond eith an equal ehallenge in return (De Silva 004, pp. – 83–20; Witherington 0–2, p. 47). Sueh a ehallenge had to be played in publie to be effeetive in gaining honour or imposing shame. In the atthean text the religious leaders’ publie ehallenges of Jesus’ authority to teaeh ( t –: 23 :46) are balaneed by Jesus’ publie response eith his pronouneements of judgement on the Pharisees and Jerusalem ( t 2:–3 4: ). 7 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 Jesus’ criticism on the hypocritical conduct and self-interest of the Jewish leaders (Mt 23:1–7) The criticism of the teachers of the law and the Pharisees is twofold (Davies & Allison 2004b, p. 264; Talbert 2010, p. 256). In the first place, he describes their hypocritical teaching and conduct (Mt 23:2–4) and proceeds by depicting their desire for public acclaim (Mt 23:5–7) (Viljoen 2018, p. 4). Such pretentious conduct was typical of the ancient Mediterranean world, as the desire for public acclaim was deeply engrained in the ancient GrecoRoman psyche (Simmons 2008, p. 276). The achieving and experiencing of honour were typical phenomena and desires for people of the time (Williams 2021, p. 2). It is noteworthy that Jesus states that the teachers of the law and the Pharisees are sitting on Moses’ seat [ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι]. This statement metaphorically refers to their teaching authority.50 They controlled access to the Torah scrolls and were the ones to read and interpret them for the crowds (Osborne 2010, p. 835; Powell 1995, pp. 419–435). This put them in powerful social and religious positions. The Pharisees presumed to be Moses’ successors and therefore authoritative interpreters of the Torah (Davies & Allison 2004, p. 268; Gundry 1994, p. 454; Keener 2002, p. 103; Mason 1990, pp. 363–381; Viviano 1990, p. 11).51 Jesus’ remark should be read against the previous challenges these leaders had put to him in an attempt to expose what they considered his lack of authority to teach (Mt 21:23–22:46) (Viljoen 2018, pp. 1–8). In an ironic manner, Jesus tells the crowds to obey what the teachers of the law and the Pharisees say [πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε] (Mt 23:3a)52. However, in parallel form, as demonstrated in Figure 2.1, Jesus immediately warns his audience not to do what they do [κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν] (Mt 23:3b). The paradox is clear. They do not practise what they say (O’Grady 2007, p. 180). The words κατὰ δέ emphasise the paradox and irony. 50. Not all Pharisees were authoritative teachers of the law. Matthew frequently lumps them together. It seems that in Matthew’s experience they formed a unified Jewish front of confrontation (Davies & Allison 2004, p. 267). 51. Josephus mentioned that the general populace regarded the Pharisees as the most skilful in interpreting the Jewish laws (Ant. 17:41; Jewish Wars 1.110; 2.162; Life 191). However, he lamented this fact, as he accused them of not always doing this with pure motives (Talbert 2010, p. 257). 52. This command of Jesus echoes the wording of Deuteronomy 17:11, where Moses instructs the Jewish people to adhere to the legal rulings of the priests or the judges of their generations (Rabbinowitz 2003, p. 432). 28 Chapter Positive teaehing: πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, Negative eonduet: κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. FIGURE 2.1: Inconsistency between the words and actions of the Jewish leaders. They underline the laek of eonsisteney beteeen their eords and aetions (Gundry –994, p. 454).52 This parallel eehoes the son in the parable of the teo sons eho said he eould go and eork in his father’s vineyard but did not do so ( t –: 832 ). In a similar manner, the Jeeish leaders elaim to be reliable teaehers of the Torah, but their eonduet reveals the opposite (Clarke 002, p. –84). This strand of thought eontinues ehen Jesus eritieises the teaehers of the lae and the Pharisees for eompiling multiple obligations to the lae eith their halakha ( t 2:4). These obligations are extremely difficult to bear, and ironically, they do not adhere to these obligations themselves: ‘They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them’ [δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά]. The word δέ emphasises the contrast. The image Jesus employs implies a heavy and burdensome yoke54 being laid on the shoulders of the people whom they teach. This imagery recalls the light yoke of Jesus in Matthew 11:30 in contrast to the heavy burden of the halakha of the Jewish teachers (Esler 2015, p. 44; Gundry 1994, p. 455). They have converted the Torah into a crushing and unbearable burden. 53. Gundry (1994, p. 455) opines that as long as the teachers of the law are reading the written Torah (not their interpretive halakha), the disciples must obey them. However, they must not follow their conduct, as their conduct does not correlate with their reading. Powell (1995, pp. 431–433) offers a similar argument. He argues that when Jesus refers to the leaders when they speak [εἴπωσιν and λέγουσιν], he refers to their reading of the Torah only. However, when Jesus speaks of what they do [ποιοῦσιν], he critiques their skewed understanding of the Torah in their halakha. 54. In the Old Testament, ‘yoke’ is often used as a symbol for foreign and harsh rule (e.g. Gn 27:40; 1 Ki 12:4–14). The release of the foreign yoke implies freedom and forgiveness (Is 9:3; 10:27). During the Second Temple period, the term ‘yoke’ was commonly used for the instruction of the Torah (e.g. 2 En 34:1–2; 2 Apoc. Bar 4:13; cf. Ac 15:10 and Gl 5:1; cf. Deines 2008, p. 67; Hagner 1993, p. 324; Oliver 2013, p. 85). In Sirach 6:18–31 and 51:23–27 the terms ‘wisdom’, ‘law’ and ‘yoke’ are linked together. The yoke of wisdom is the instruction of the law. 9 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 In Matthew 23:5–7, Jesus describes the self-centred conduct of the Jewish leaders. They are not interested in serving others but are only concerned with boosting their own image. While they make no effort to help others, they presume to be very pious. Jesus begins with a general accusation and then substantiates this with three examples, as demonstrated in Table 2.2. The general accusation echoes Jesus’ warning in the Sermon on the Mount not to make a show of one’s piety (righteousness) (Mt 6:1–4).55 The phrase πρὸς τὸ θεαθῆναι implies that they have made a theatrical display of their ‘pious’ deeds. The first-century Roman-Jewish historian Flavius Josephus, in his Antiquities of the Jews, also accuses the Pharisees of taking too much pride in themselves (Ant. 17.41). Similarly, the Babylonian Talmud, Sotah 22b (c. 450–c. 550 CE) talks about ‘The Plagues of the Pharisees’ in the rubric ‘There are seven types of Pharisees’. One of the types is depicted as people who perform religious duties with unworthy and pretentious motives (Talbert 2010, p. 257). It seems that this kind of conduct was common in the ancient Mediterranean society, where one’s position depended on the level of honour and shame one encountered (De Silva 2004, p. 125; Keener 2002, p. 104). Jesus radically rejects the theatrical display of pious deeds as mode of conduct to gather public acclaim. TABLE 2.2: General accusation substantiated with examples. General accusation πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις Everything they do is done for people to see: Example 1 πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, They make their phylacteries wide and the tassels on their garments long; Example 2a&b φιλοῦσι δὲ they love 1. τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις • the place of honour at banquets 2. καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς • and the most important seats in the synagogues; Example 3a&b 1. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς • and to be greeted with respect in the marketplaces 2. καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων· Ῥαββί. • and to be called ‘Rabbi’ by others. 55. Matthew 6:1–4: ‘Be careful not to do your acts of righteousness before men, to be seen by them […] do not announce it with trumpets […] to be honoured by men […]’. Jesus identifies the acts of righteousness as helping the needy, praying and fasting. While these acts were required from pious Jews, Jesus critiques the way these deeds were done. 30 Chapter Jesus illustrates this general aeeusation eith three examples ( t 2:537): • They make their phylaeteries eide and the tassels on their garments long. • They love the plaee of honour at banquets and the most important seats56 in the synagogues. • They love to be greeted in the marketplaees and to have men eall them ‘Rabbi’. These examples exemplify typieal features of the honour and shame soeiety they lived in. alina and Rohrbaugh ( 002) remark: Honor determines dress, mannerisms, gestures, voeation, posture, eho ean eat eith ehom, eho sits at ehat plaees at a meal, eho ean open a eonversation, eho has the right to speak, and eho is aeeorded an audienee. (p. 270)57 With the first example, Jesus eritieises the Pharisees’ ostentatious piety. Although the lae preseribed Israelites to eear phylaeteries to signal their observanee of the Torah (Dt 6:8; ––:–8 and Ex –2:9, –6), Jesus eritieises the Pharisees for enlarging their prayer boxes or eearing them beyond the times of prayer (Bruner 007, p. 425). In addition, they lengthened their tassels.58 Clothing eould signal one’s role and status in soeiety (Neyrey –998, pp. 6 362). ilgrom (–982) remarks that: [T]he more important the individual, the more elaborate and the more ornate eas the embroidery on the hem of his or her outer robe. The tassel must be understood as an extension of sueh a hem. (p. 6–) The seeond example speaks of their love for seats of honour. The repetition of πρωτο- (first seats at banquets and first seats in the synagogue) is signifieant.59 Jesus eritieises their desire to be first in order of honour. The third example speaks of their love to be greeted eith honour. In aneient Near Eastern soeieties, the length and eare of greetings eould eorrelate eith the honour and status of the one eho is greeted (Bruner 007, p. 426). It seems that the Pharisees and teaehers of the lae 56. The seat of honour in the synagogue eould refer to the seat of oses ( t 2: ) (Viviano –990, p. ––). These seats eere on a platform faeing the eongregation (Bruner 007, p. 425). 57. Neyrey ( 004, pp. 6 3 68) mentions nine eays honour eas attained and experieneed in the aneient eorld: (–) by birth, family eonneetions or endoement by a person of honour; ( ) by ear, athleties, drama, poetry, benefaetions or virtue; (2) by displaying skill and einning in ehallenge and riposte eneounters; (4) honour eithin one’s blood family; (5) a good name; (6) eealth displayed by elothing, elegant dinners and villas; (7) bodily posture sueh as boeing before a superior; (8) aeknoeledgement by eroens, speeehes and benefits; and (9) gender, ehere male persons eere the rulers in publie. 58. The issue is not that they eore phylaeteries and tassels, but that they enlarged them. Jesus himself eore tassels (see t 9: 0 and –4:26). The sehool of Shammai made their tassels longer than the sehool of Hillel did (Bruner 007, p. 425). 59. Regrettably, even Jesus’ diseiples eould repeatedly seek seats of honour ( t –8:–35; –9: 7; 0: 03 8). 2– Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 enjoyed high esteem in Israel, so they expected to be greeted with extra respect. In Matthew 23:1–7, Jesus sternly warns his audience against such showiness and pretension. On the one hand, he accuses the Jewish leaders of saying the one but doing the other. He bemoans the inconsistency between their words and deeds. This is worsened by their halakhic extensions of the Torah, which were extremely difficult to adhere to. What made this even more annoying was that the leaders did not adhere to these obligations themselves and failed to help those in need. Instead, they were concerned about personal honour and public recognition. Jesus’ teaching on proper conduct (Mt 23:8–12) In contrast to Jesus’ accusation of the vanity of the Pharisees and teachers of the law in the previous passage, Jesus proceeds by explaining what he regards as proper behaviour that he requires from his disciples (Mt 23:8–12, see Table 2.3). This contrast is emphasised by the opening words, ‘but you’ [ὑμεῖς δὲ]. This instruction seems to be a small community rule on humility (Davies & Allison 2004, p. 265) and was probably based on a traditional kleine Gemeinderegel (Wiefel 1998, p. 397). The introductory phrase ὑμεῖς δέ [but you] emphasises the contrast between the conduct of the Jewish leaders and what Jesus expects of his disciples. Furthermore, the contrast between εἷς [one] and πάντες [all] is striking. The opening positions of ὑμεῖς [you], εἷς [one] and πάντες [all] in the subsequent sentences are similarly emphatic. Jesus emphasises that they are ‘all’ equal, while they are subject to ‘one’. From the wider context, it is clear that the ‘one’ refers to Jesus, the one who has the ultimate authority (Gundry 1994, p. 457). He holds the position of ὁ διδάσκαλος [the teacher] among them. TABLE 2.3: Values Jesus requires of his followers. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. But you are not to be called ‘Rabbi’, for you have one Teacher, and you are all brothers. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς·εἷς γάρ ἐστιν ὑμῶν ὁ Πατὴρ ὁ οὐράνιος. And do not call anyone on Earth ‘father’, for you have one Father, and he is in heaven. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός. ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται. For those who exalt themselves will be humbled, and those who humble themselves will be exalted. 32 Chapter The diseiples are earned not to seek honorary titles, sueh as ‘rabbi’,60 ‘father’ or ‘instruetor’. All three of these titles signify superior ranking among inferiors (Keener 00 , p. –04). Firstly, Jesus denounees self-aeelaimed teaehing positions. The injunetion in Verse 8 not to be ealled Ῥαββεί [rabbi] folloes direetly after the aeeusation of the teaehers of the lae and Pharisees eho desired to be ealled ‘rabbis’. This title eould imply an authoritative teaehing position. Jesus reminds them that they are all equal ἀδελφοί [brothers]. Seeondly, Jesus develops this argument by also denouneing the endeavour to be ealled Πατὴρ [father]. Sueh a title implies spiritual superiority. The diseiples have but one Father, the one in heaven. If God is their Father, Jesus’ diseiples are equal, although highly privileged to form part of God’s household. Jesus thirdly states that his folloeers should not strive to be ealled καθηγηταί [instruetors]. They have only one καθηγητής [instruetor], eho is Christ. atthee’s use of καθηγητής is noteeorthy (Esler 0–5, p. 49). These teo appearanees of the eord are unique to the Nee Testament and do not oeeur in the Septuagint, although it probably eehoes Isaiah 54:–2: ‘All your ehildren eill be taught by the Lord’. Franee ( 007, p. 864) and Viviano (–990, p. – ) demonstrate that this eord is used for teaehers of superior intelleetual and spiritual position. A καθηγητής [instruetor] eas regarded as of a higher rank than an ordinary διδάσκαλος [teaeher]. With his final eommission in atthee 8:–83 0, Jesus instruets the eleven to teaeh his eommandments, strongly emphasising that he is their καθηγητής [instruetor] eith ultimate authority. Jesus furthermore tells his diseiples that status should be replaeed by serviee ( t 2:––). They must not strive to be the greatest in status but to be the greatest in serving others. He eoneludes his instruetion eith the earning: ‘For ehoever exalts himself eill be humbled, and ehoever humbles himself, eill be exalted’ ( t 2:– ). He redefines ehat eonstitutes respeet and ehose aeknoeledgement really eounts (Neyrey –998, p. –65). His use of the passive voiee implies that God eill either disapprove of or aeknoeledge their eonduet (Bruner 007, p. 44–; Gundry –994, p. 459). In his address to the eroeds and his diseiples, Jesus ehallenges the presumptuous teaehings, positions and eonduet of the teaehers of the lae and the Pharisees. Alternatively, he teaehes values to his folloeers. 60. It seems that ‘rabbi’ beeame an honorifie title, although probably only in the Jamnian period, sometime in the late first eentury (c. 70390 CE) (Davies & Allison 004b, p. 75). This aeeusation probably mirrors that of atthee’s eommunity, ehere seribes and Pharisees longed for flattery in hierarchical terms. 22 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 Woes against the bad leaders (Mt 23:13–36) In the second part of Matthew 23, Jesus addresses the teachers of the law and Pharisees directly (Mt 23:13–36). He does not spare them in his pronouncement of a series of seven ‘woe-sayings’61 [οὐαὶ δὲ ὑμῖν]. These pronouncements stand in stern contrast to the blessings [μακάριοι] directed towards his disciples [οἱ μαθηταὶ αὐτοῦ] in the Sermon on the Mount (Mt 5:3–12). This contrast bears a resemblance to the contrast found in the recital of the Levitical elders in Deuteronomy 27–28. Moses and the Levitical elders had to warn Israel to obey God’s commands and declarations: ‘Cursed is anyone who […]’ (Dt 27:15–26). In contrast to these curses, blessings are pronounced for those who obey the commands of the Lord: ‘if you fully obey the Lord your God and carefully follow all his commands I give you today […]’ (Dt 28:1). The result of obedience would be ‘you will be blessed […]’ (Dt 28:3–14). The opposite is also pronounced: ‘if you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come on you and overtake you […]’ (Dt 28:15). This warning is emphasised by the Levites’ repetitive recital of ‘you will be cursed […]’ (Dt 28:16–68) (Keener 2002, p. 104). The woe-sayings in Matthew 23 consist of two parts. In the first part, the wrongs of the addressees are stated (Mt 23:13–31), followed by the judgements at the end of the address (Mt 23:32–39) (Bruner 2007, p. 442). In six of the sayings, Jesus charges the Jewish leaders with being hypocrites [ὑποκριταί] (Mt 23:13, 15, 23, 25, 27 and 29), and three times in the third saying of being blind guides [ὁδηγοὶ τυφλοί] (Mt 23:16). He repeats this charge in the fourth (Mt 23:24) and fifth saying (Mt 23:26). 62 In several cases in Matthew, Jesus calls the teachers of the law and Pharisees hypocrites (Mt 6:2, 16; 15:7; 23:13, 15, 25, 29). As in Matthew 15:14, Jesus also labels the teachers of the law and Pharisees blind guides [ὁδηγοὶ τυφλοί]. Jesus blames them for being unable to discern between what is important and unimportant (cf. Mt 23:17,63 1964) (Bruner 2007, p. 446) as they mislead their followers (Mt 23:24) (Powell 1995, p. 432). 61. Compare Isaiah 5:8–23 and Luke 11:42–52, each with its series of six woe sayings. 62. The accusations in the Matthean version are much sharper and more extensive than in Luke. 63. Matthew 23:17: ‘You blind fools! Which is greater: the gold, or the temple that makes the gold sacred?’ 64. Matthew 23:19: ‘You blind men! Which is greater: the gift, or the altar that makes the gift sacred?’ 34 Chapter TABLE 2.4: Woes for wrong teaching and conduct. Woes for wrong teachings Woes for wrong conduct Shutting the door of the kingdom of heaven in people’s faces (Mt 23:13)a Meticulous tithing while being merciless (Mt 23:23–24)b Proselyting using false teaching (Mt 23:15) Ritual cleanness yet unclean hearts (Mt 23:25–26) False teachings on swearing (Mt 23:22) External self-righteousness yet with wicked interior (Mt 23:27–28) The Lukan parallel reads: ‘you have taken away the key to knowledge’ (Lk 11:52). The Lukan parallel woes the neglect of justice and the love of God (Lk 11:42). a b As part of eaeh eoe saying, Jesus expresses the partieular erongs of the teaehers of the lae and the Pharisees (see Table .4). The first three woesayings focus on the false teaching of the leaders (Mt 23:13–22), the next three mainly on their false practice (Mt 23:23–28), while the last saying critiques their false security, as if they were not guilty of killing the prophets (Mt 23:29–36) (Bruner 2007, p. 442). This series of woe-sayings extends Jesus’ dismay of pretentious and misleading leadership. Humility and leadership in the broader Matthean context The warnings and instructions in Matthew 23 on humility and styles of leadership remind the reader of Jesus’ words in two previous passages. In Matthew 18:1–4,65 Jesus emphasises the importance of humility. He takes the insignificance of a child as an example. This must have come as a shock, as using children as examples or models to be imitated is not found in Jewish texts (Davies & Allison 2004a, p. 759). A little child did not enjoy any rights or special privileges (Clarke 2003, p. 153). The point Jesus makes is that those who humble themselves in this world are regarded as the greatest in the kingdom of heaven. In Matthew 20:25–28,66 Jesus rejects the request of the mother of James and John to offer them seats on his right and left hand and refers to what rulers of the earth do. He reminds them that the rulers of the earth tend not to act to the benefit of their clients. Jesus’ addressees would inevitably have thought of the Roman rulers. The attitudes of these rulers stand in sharp contrast to the depiction of Jesus in Matthew. Jesus’ instruction to 65. Matthew 18:1–4: ‘Who is the greatest in the kingdom of heaven? […] Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven’. 66. Matthew 20:25–28: ‘[…] whoever wants to become great among you, must be your servant, and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as ransom to many’. 25 Bloated self-interest or humble Christian leadership: Refeetions from atthee 2:23– be a servant and an enslaved person eould have sounded ignoble to Greek ears, beeause servants and enslaved people had no rights or existenee of their oen but solely existed for the benefit of others (Davies & Allison 004b, p. 92). In eontrast to the rulers of the eorld, Jesus refers to the Son of an, the true king ehose aim is solely to benefit his subjeets. He speaks of himself. He eho has all authority in Heaven and on Earth is the ultimate example of the first eho is eilling to be the last. Throughout this narrative, Jesus aets as the benefaetor of those in need. He aets to the benefit of many by giving his life.67 He aets as servant of others. He is their ultimate benefaetor, not served by them. For atthee, sueh a person should be eonsidered as honourable and eorthy of praise (Neyrey –998, p. – 5). Conclusion It must be emphasised that atthee 2 is, in the first plaee, a religious text that serves as a eritique of a speeifie group of Jeeish religious leaders at a eertain time in a eertain eommunity. Besides the report in the text of the eritique and adviee given by Jesus during his earthly ministry, this passage also refeets something of the strenuous relation beteeen atthee’s eommunity and the Jeeish leaders in the time and situation in ehieh this gospel eas eritten. Therefore, it ealls for eaution to avoid a simplistie applieation of this passage to leadership in a very different soeiety. A seeond implieation is that this passage speaks to a religious soeiety. On the one hand, it eritiques malpraetiees that manifested in religious eommunities, but on the other hand, it provides positive instruetions of ehat is required for a healthy religious soeiety. Furthermore, it must be reeognised that the atthean text originated in a eommunity in the proeess of defining their oen identity. In sueh a proeess, speeial emphasis is put on hoe one’s oen eommunity differs from the one from ehieh one is separating. This probably eontributes toeards sharp lines being draen beteeen ‘them’ and ‘us’. This eonsideration should eaution the reader not to see the eritique solely as a problem of the others, but also to prompt introspeetion of sueh negative traits in one’s oen eommunity. The eritique and adviee should therefore, in the first plaee, be applied at home, in the ehureh and in religious leadership. The passage exposes a series of malpraetiees eommitted by the teaehers of the lae and the Pharisees: • They eould eritieise others and tramp on them in order to boost their oen image. 67. With the final supper, Jesus explains the meaning of the eup ‘this is my blood […] ehieh is poured out for many for the forgiveness of sins’ ( t 6: 8). 26 Chapter • They eould say the right things but, ironieally, do the erong things. A paradoxieal separation eould exist beteeen ehat they taught and hoe they lived. • They eould pile up unbearable regulations but fail to assist those eho struggled to adhere to all these. • They eould aet hypoeritieally in making a shoe of their deeds of piety. While atthee 2 speeifieally mentions their making a shoe of prayer, Jesus in the Sermon on the ount also earned against making a shoe of helping others and fasting. • They eould strive to enjoy privileged positions in religious and soeietal spaees. • They eould enjoy gathering honour and respeet from people around them. • They eould strive to earry important titles. • They eould have a laek of insight and diseretion, and they eould mislead their folloeers to the detriment of these people. • They eould fail to reeognise their oen inadequaeies and failures, ehile easily eritieising others. The eritique boils doen to their self-eentred attitudes and striving for privileged positions. They negleeted the faet that leadership means serviee to the benefit of their folloeers. In eontrast to the exposure of these erongs, Jesus teaehes his diseiples hoe they should live instead: • They should avoid the temptation of seeking honourable titles. • They should realise that they are all equal before God, eho is their Father. • They need to obey Jesus, their ultimate instruetor. They have but one master, to ehom they all are aeeountable. • They should serve others, for this ensures the greatest reeard. • In all, they should humble themselves. These earnings and instruetions speak to the major soeial and spiritual disease through the ages of trying to be great. The gospel sharply eombats the desire for self-aeelaim, espeeially if this is done under the pretenee of being espeeially pious. These earnings and instruetions are eonfirmed in the eider textual eontext of atthee 2. Jesus does the unpreeedented, using the humility of the little ehild as an example to be imitated. Furthermore, he presents the ignoble serviee of an enslaved person as an example to folloe, in eontrast to the exploiting styles of rulers of the eorld. Although this passage is, in the first plaee, direeted toeards religious eommunities, its prineiples are applieable to leaders in general. The basie 27 Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12 principle for all leaders is to set aside self-interest. Self-interest easily leads towards misuse of public property, bribery, nepotism, corruption, conflict of interest, ineffectiveness and inefficiency. Such unethical conduct attracts investors seeking to make quick profits through dubious ventures. This results in a loss of confidence in public institutions, the undermining of the rule of law, security of property and the legitimacy of government. Service delivery largely depends on altruistic leadership based on concerns for the broader welfare of the public. Public interest, rather than self-interest, should be the driving force of public leaders. Tremendous pressure rests on public services to use limited resources to serve the overwhelming public needs. This should counter opportunists who pursue self-interest. Public leaders must make concerted efforts to show their commitment to do what is right. Ethical leadership should form the cornerstone for the provision of essential services. Ethics must be made as visible as possible. Public leaders need to walk their ethical talk by personally demonstrating their commitment thereto. Although numerous measures do exist to regulate ethical leadership in the public sector, South Africa still ranks high on the global list of most corrupt nations in the world. The implementation of core values for ethical leadership is urgently needed. It must be recognised that legislation and regulations alone are not sufficient to sustain ethical behaviour. Commitment arising from one’s own personal value system is pivotal for ethical public leadership. 38 Chapter 3 Paul as leader in the New Testament: How to avoid the ‘power paradox’ Elma Cornelius Unit for Reformational Theology and the Development of the South Afriean Soeiety, Faeulty of Theology, North-West University, Vanderbijlpark, South Afriea Abstract Sinee the beginning of the eoronavirus disease 0–9 (COVID-–9) pandemie, South Afriea has reeeived a ‘double bloe’ of ‘eorruption and the eoronavirus’. The purehasing and supplying of personal proteetive equipment (PPE) for health eare eorkers eere overprieed, eith substandard produets and poor serviees. Tenders eere given to those eonneeted to the government and the ruling party. These examples of eorruption are all due to the misuse of poeer by people in leadership positions. What eauses leaders in positions of poeer to abuse their poeer is ealled the ‘poeer paradox’ 3 the tendeney of leaders to beeome vulnerable to impulsive, self-serving aetions and empathy defieits onee they gain poeer. The foeus of this ehapter is to researeh the role modelling of leadership by Paul, as deseribed in Aets and from ehat is presented in Paul’s eritings about his oen leadership. The questions to be anseered are: ehat eauses leaders in positions of poeer to abuse their poeer, and hoe ean the poeer paradox be avoided, as demonstrated by the apostle Paul? This ehapter eoneludes that Saul, as a How to cite: Cornelius, E 0 2, ‘Paul as leader in the Nee Testament: Hoe to avoid the “poeer paradox”’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. 2935–. https://doi.org/–0.4–0 /aosis. 0 2.BK298.02 29 Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ Pharisee, abused his poeer on oeeasion, ehile Paul, as an apostle, is an example of hoe leadership ean be transformed 3 all as a eonsequenee of a total surrender to God. That is ehy Paul is an example for those in leadership positions. Introduction Sinee the beginning of the pandemie, South Afriea reeeived a ‘double bloe’ of ‘eorruption and the eoronavirus’ ( uvunyi 0 0). South Afrieans not only had to faee infeetions and high mortality rates but also poverty, malnutrition, retrenchments, insufficient health care facilities and lockdown forcing businesses to close. However, the virus situation also contributed to corruption in the country. Muvunyi (2020) reports immense corruption around the purchasing and supplying of personal protective equipment for health care workers – the ‘overpricing, substandard products and services, and giving tenders to those connected to the government and the ruling party’. He also refers to food parcel corruption and leaders (spokesperson of the president Khusela Diko and Gauteng provincial Minister of Health Bandile Masuku) being investigated for corruption. Oduor (2021) says various African countries have reported the same kind of corruption – the Malawian labour minister spending COVID-19 funds for his own use, Kenyan corruption around medical tenders, the Nigerian federal health ministry spending US$96,000 on 1,808 face masks and the Ugandan ambassador’s plan with staff members to share COVID-19 funds. These examples of corruption are all results of the misuse of power by people in leadership positions. What causes leaders in power positions to abuse their power? According to Keltner (2007, p. 7), that ‘something’ that causes leaders in power positions to abuse their power is called the ‘power paradox’. Elsewhere I explain the power paradox as the way in which humans gain power and the capacity for influence and show empathy, collaboration, open-mindedness, fairness and generosity (Cornelius 2020, p. 92). However, once they gain power, those very practices vanish, leaving them vulnerable to impulsive, self-serving actions and empathy deficits that set their fall in motion. It makes one think of Lincoln’s words: ‘if you want to know a person or test their character, grant them some power’. One’s handling of power reveals their character. Because of this tendency to abuse power (the power paradox), which seems inevitable for many leaders, corruption threatens societies all over the world. This situation asks for a rethinking of leadership in this post-pandemic era. Leinwand, Mani and Sheppard (2021) explain that the world has grown more digital and complex, the range of decisions to be made by leaders has broadened, and there is also the need for strategic thinking to be 40 Chapter 2 earefully exeeuted, the need to upskill and engage employees and the need for expansion of deeision-making eriteria. They are of the opinion that ‘to sueeeed in this nee era of value ereation, leaders need nee skills and eapabilities’ 3 they need to ‘be profieient aeross a eide set of eharaeteristies rather than relying solely on their areas of strengths’. Leineand et al. ( 0 –) interviee leaders and eonelude that the nee leader needs to be able to ‘translate strategy into speeifie exeeutional steps’, and they need to be humble heroes with integrity. Uddin ( 0 –) aeeentuates the need for post-COVID-–9 leaders to embraee a more trusting, flexible and supportive approach in order to address hybrid issues. Chamorro-Premuzic (2021) says that after COVID-19, charismatic, confident and authentic leaders mean nothing if they are not smart, curious, humble, kind, resilient and honest. Nastasi (2020) mentions the challenge of remote leadership arising from COVID-19 and stresses the fact that leaders now need to act with respect and empathy, be open to changes and be willing to adapt. The apostle Paul has never written a journal article or book on the subject of leadership. However, scholars have written much on Paul’s guidelines for effective leadership. Clarke (2008), for example, writes on ‘a Pauline theology of church leadership’ by reconstructing it from Paul’s writings to different individuals and communities. The focus in this article is, however, on how Paul can be used as a role model for modern postpandemic leaders in how to avoid the power paradox and the tendency to abuse power once they are in positions of power. In the New Testament, Paul features as a leader during his time as an apostle, which is evident in the Pauline Letters and narrated in Acts 9:19b– Acts 28. One should, however, not forget about his role as a religious leader as a Pharisee, mentioned in Galatians 1:13–14; Philippians 3:5; 1 Corinthians 15:9; and Acts 7:58; 8:1, 3; 9:3; 22:3–5, 19–20 and 26:10–11. In this chapter, current scholarly opinions about Paul as a leader will first be considered, and relevant passages from Acts and the Pauline Letters will be interpreted in order to offer Paul as an example of how to avoid the power paradox. The questions to be answered are: What is that ‘something’ that causes leaders in power positions to abuse their power? And how can the power paradox be avoided, as demonstrated by the apostle Paul? The particular passages will be interpreted by using a multidisciplinary approach. Where necessary, the sociohistorical background will be taken into consideration. As Acts is a narrative and the Pauline documents are letters, narratology and epistolography will assist the interpretation. Word studies and an interpretation of the use of stylistic figures will be done where applicable. Insights from psychology on the topic of power abuse and change will also play a role. 4– Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ Saul’s leadership as a Pharisee In the narrative of Stephen’s martyrdom in Aets 7:5438:–a, the author of Aets for the first time introduees Saul (his Hebree name, later knoen by his Roman name ‘Paul’ 3 see Ae –2:9), eho is the ‘hero of the seeond half of Aets’, by mentioning that Saul ‘aeeompanied the exeeutioners’, that he eatehed attentively, supported, agreed and shared in the perseeution of Christians (Boek 007, p. 2–4; Sehnabel 0–6, p. 29 ). Sehnabel ( 0–6, p. 294) points to Aets 8:2, shoeing us that Saul beeame ‘aetively and vigorously involved in attempts to suppress the folloeers of Jesus’ 3 he destroyed the ehureh [ἐλυμαίνετο τὴν ἐκκλησίαν], entering one house after another [κατὰ τοὺς οἴκους εἰσπορευόμενος68] ehere the believers met, dragging out men and eomen [σύρων69 τε ἄνδρας καὶ γυναῖκας] and he put them into prison [παρεδίδου70 εἰς φυλακήν]. Being brought up in a Jeeish family, Saul eas ‘edueated at the feet of Gamaliel aeeording to the striet manner of the lae’ (Ae :2). Later in his life, he testified about his upbringing in Philippians 2:5 3 ‘eireumeised on the eighth day, of the people of Israel, of the tribe of Benjamin, and a Hebree of Hebrees’. Paul elaims to be a Pharisee in Philippians 2:5, and ee read in Aets :2 and Galatians –:–4 hoe he eas ‘zealous for God’. In Aets 6:5, ee are told hoe Paul admits that he eas a Pharisee ‘eonforming to the strietest seet’ of the Jeeish religion. In Saul’s mind, he eas ‘faultless in terms of legalistie righteousness’, and aeeording to him, he ‘perseeuted the ehureh out of zeal’ (Fernando –998, p. 2–). Who eere the Pharisees? The Pharisees made up the largest of the Jeeish religious seet groups (Gundry 0– , p. 86). Ferguson (–987, p. 406) defines them as ‘a politieal party eho sought to impose their interpretation of the lae on the nation’. Their politieal poeer eas limited, and they foeused more on influencing the nation on a local level (Ferguson 1987, p. 407). They felt that the Torah was open to any competent person to interpret and gave divine authority to the interpretation and application of the law (Ferguson 1987, p. 407). Purity, ceremonial cleansing, proper preparation of food, careful observance of the agricultural laws, meticulous tithing, observance of the Sabbath and dietary restrictions were important to them (Ferguson 1987, p. 408; Gundry 2012, pp. 86–87). 68. The verb is in the present participle, indicating that his entering houses was a continuous act. Schnabel (2016, p. 394) refers to the ‘persistent nature’ of Saul’s acts. 69. The verb is in the present participle, indicating that his dragging out men and women was a continuous act. Schnabel (2016, p. 394) refers to the ‘persistent nature’ of Saul’s acts. 70. The imperfect tense suggests an ongoing activity (see Schnabel 2016, p. 395). 4 Chapter 2 As a Pharisee, Saul had poeer in the Jeeish soeiety as ‘average Jees admired’ them ‘as paragons of virtue’. as ‘the mainstays of Judaism’ (Gundry 0– , p. 87). The Pharisees eere eonsidered by felloe Jeeish people as ‘the most aeeurate interpreters of the laes’ (Gundry 0– , p. 86). This means that Saul, as a Pharisee, had religious poeer to teaeh and guide the people. As the Pharisees ‘serupulously observed the rabbinie and osaie laes’ (Gundry 0– , p. 86), one ean understand that the Jeeish people eere defeneeless ehen eertain interpretations of the laes eere foreed doen on them. Jesus did not hesitate to give his opinion on these Pharisees’ interpretations of the laes and on their selfrighteousness. Ferguson (–987, p. 408) reminds us that Jesus also aeeepted the authority of the Torah, like the Pharisees, and that he had many friendly eontaets eith Pharisees; hoeever, they had their differences, as they clashed over the Pharisees’ artificiality of laws (Gundry 2012, p. 87). In Matthew 23:3, Jesus made a statement that the Pharisees did not practise what they preached. He called them ‘hypocrites’ (Mt 23:13), ‘blind guides’ (Mt 23:16), ‘blind fools’ (Mt 23:17), ‘snakes’ and a ‘brood of vipers’ (Mt 23:33). Jesus blamed them for following the finer points of the laws but failing on the more important matters of the law (Mt 23:13–39) – justice, mercy and faithfulness (Mt 23:23). In Matthew 23:5–7, Jesus accused them of attempting to impress people. The Pharisees were under the impression that they gained righteousness through obedience to the law, but they ended up in self-righteousness. The Pharisees were influential in the Jewish community, but underneath the pretence of being righteous on account of being strict keepers of the law, they hid their self-righteousness, self-indulgence and ungodly thoughts and feelings. In the time when Paul was a religious leader among the Pharisees (then known as Saul), he went from one synagogue to another to imprison and beat those who believed – even when Stephen was martyred, he was present, gave his approval and guarded the clothes of those who were killing him (Ac 22:19–20). In Galatians 1:13 and 1 Corinthians 15:9, Paul admits that he intensely persecuted the church of God and tried to destroy it, and in 1 Timothy 1:13, he admits that he was a blasphemer, a persecutor and a violent man. Saul describes himself in his speech before the Sanhedrin as ‘zealous for God’ [ζηλωτὴς ὑπάρχων τοῦ Θεοῦ] in Acts 22:3. Louw and Nida (1988, p. 298) explain this virtue as being committed and enthusiastic to something. Arnold (2016, p. 223) interprets this commitment as Saul’s ‘willingness to use violence to defend the Torah’. In Acts 22:4–5, it is reported how Paul persecuted the believers to their death; he arrested both men and women and even obtained letters from the high priest and the council to take these people to Jerusalem to be punished. 42 Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ In Aets 6:–03––, ee read hoe Paul put them all in prison on the authority of the ehief priests, and ehen they eere put to death, Paul east his vote against them. In Paul’s obsession, he even eent to foreign eities to perseeute believers. He ehased, perseeuted, tortured, imprisoned and killed many Christians eithout any merey 3 like a ruthless predator. In Aets 6:––, it is reported hoe Paul admitted that he perseeuted Christians, being exeeedingly mad against them [ἐμμαινόμενος]. Boek ( 007, p. 7–6) erites that Paul details his perseeution in this verse eith mueh more intensity than he did as reported in Aets , and Boek translates the partieiple as ‘he raged in anger’. Hoeever, a more serious aet of poeer abuse by Saul eas his taking of poeer into his oen hands to arrest people, let them be imprisoned, beat and stoned and put them to death if they failed to be obedient to the Pharisees’ interpretations of the laes. Saul himself served in his belief that he knee ehat the laes expeeted from the Jeeish people and that he eas superior in this regard. As the Jeeish people trusted him as a Pharisee, he expeeted them to obey and not ehallenge him 3 he thus abused his position of trust. Not only did he expeet people to trust his interpretation of the laes, but he also took poeer into his oen hands to harm people. Fernando (–998, p. 46 ) refers to Saul as ‘one of the major leaders in the eampaign against Christianity’. It almost seems as if Saul needed this poeer position to help him find some eorth in life. In his role as a religious leader, his poeer eas evident in his eontrol of people. This brought him to a point ehere he abused his poeer as a religious leader among the Jeeish people. As a psyehologist, Keltner ( 0–6a, p. –00) elaims that one’s experienee of poeer has the tendeney to ‘destroy the skills that gained one’s poeer in the first plaee’. He explains this by saying that poeer makes one feel less dependent on others, and so the foeus shifts aeay from the needs of others to one’s oen goals and desires 3 resulting in self-gratifying and greedy aetions, in being rude and offensive (Keltner 2016a, pp. 110–101). Paul studied the Scriptures and became a member of the Pharisees, interpreting the law for believers. Like other Pharisees, his interpretation of Scripture was forced down on believers and self-righteousness grew on him. The gospels testify to the Pharisees testing and trying to trick Jesus so that Jesus accused them of hypocrisy – they were strict keepers of the law, but they were stricter on others than they were on themselves. The Pharisees had a power play on with Jesus. They lost focus on the God of the Scriptures, as well as on others, only caring for their reputation and status. As a Pharisee, Saul could not avoid the power paradox – he could not avoid abusing his power. The question is, how does the leadership of the apostle Paul compare to this? 44 Chapter 2 Paul’s leadership as an apostle Paul, a Christian apostle and folloeer of Jesus, one of the most influential figures in the Apostolic age, founder of churches and author of several letters in the New Testament, is described by MacArthur (2004, p. 5) as a natural leader, a man of great influence, one whose ‘leadership rose to the occasion in every conceivable situation’. MacArthur (2004, pp. 3–57) studies Paul as leader in Acts 27, and he discusses Paul’s characteristics as a leader in a situation where Paul was a prisoner – trustworthy,71 taking the initiative and using good judgement,72 taking courage, speaking with authority, strengthening others, optimistic and enthusiastic, taking charge in crises, able to influence, never compromising, focusing on objectives instead of obstacles, empowering by example and being decisive and determined.73 These are characteristics of Paul, as identified by MacArthur, while Paul was not in a leadership position. MacArthur (2004, pp. 61–142) also identifies Paul’s characteristics of leadership in the way he handled the situation with the Corinthians in 2 Corinthians. In this case, Paul was indeed in a leadership position; however, his leadership was under suspicion. Paul wrote this painful letter, inter alia, to defend his apostleship (Guthrie 2015, p. 20). At one point in Corinth, the Jewish communities in the synagogue opposed Paul (Ac 18:6). Later, they tried to convince the Roman proconsul to imprison Paul (Ac 18:12–13). MacArthur (2004, pp. 65–68) shows how, after Paul left Corinth, the church developed serious problems, and he explores how Paul wrote to them to try to help solve the problems. He refers to 1 Corinthians 9:1–8, communicating that Paul’s authority was questioned. By the time Paul wrote 2 Corinthians, false teachers raised questions about Paul’s credentials as an apostle and began to attack his teaching (2 Cor 11:13). MacArthur’s analysis of his leadership in 2 Corinthians thus shows how Paul reacts as a leader when his power is under suspicion – being devoted and loyal to his people;74 showing empathy;75 keeping a clear conscience;76 being reliable, definite 71. MacArthur (2004, pp. 3–13) shows how Paul earned the trust of the centurion so that he was allowed to, while in custody, visit his friends (reported in Ac 27:3). 72. MacArthur (2004, pp. 15–30) refers to Paul (who was a prisoner on a ship on his way to Rome) advising and warning the powerful men on the ship in the storm (Ac 27:9–10). 73. MacArthur (2004, pp. 45–57) refers to Acts 27:27–44, telling us how Paul took charge and saved the people on the ship. 74. MacArthur (2004, p. 71) shows how Paul remained faithful to this ‘troublesome church’. 75. Although Paul ‘had been wronged by the Corinthians’, he ‘remained empathetic toward them’ (MacArthur 2004, pp. 72–73). 76. MacArthur (2004, p. 78) says Paul defends himself by referring to his conscience in 2 Corinthians 1:13. 45 Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ and deeisive; knoeing ehen to ehange his mind;77 not abusing poeer; never giving up; being sure of his ealling; knoeing his oen limitations; and being resilient, passionate, eourageous and diseerning. Various seholars diseuss the apostle Paul’s exemplary leadership as evident in his letters: ‘servant leadership’ (Hoeell 002, pp. 803 8 ), ‘shared leadership’ (Atherton 0–4, pp. 5 37–), his ‘empoeering’ of other leaders (Purvis 0–0, pp. –0–3 8), ‘transformational’ leadership ( eCrea 007) and his taking eare of the poor (Verbrugge –988). Paul proves himself to be dedieated and eourageous in spite of being kidnapped (Ae –: 7), imprisoned (Ae –6: 23 4; Ae –3 8; Tm :839), threatened (Ae : ; 7:4 ), arrested (Ae –:22; : 4; :2–; 2:25; 8:–6), aeeused (Ae –:24; :20; 4:–3 ; 5: ; 8:4), interrogated (Ae 5: 43 7), ridieuled (Ae 6: 4), shipereeked (Ae 7:4–), ignored (Ae 7:––) and bitten by a viper (Ae 8:2). He shoes respeet for others in spite of hoe they treated him (e.g. Ae –:203 : –; Ae 6: 3 9) and a eoneern for the eell-being of others (e.g. Ae 8:83–0; Ae 0:93– ). In Paul’s letters, one finds situations in ehieh some people eere negative about Paul as an evangelist. The question is ehether these situations shoe any signs of Paul abusing his poeer. aeArthur ( 004, p. 82) identifies a situation ehere Paul eould have abused his poeer as the religious leader of the Corinthians. He says that although Paul eould go to the Corinthians ‘eith a rod’ (– Cor 4: –), he ‘preferred to see if he eould eorreet them by letter first’. Doohan (–982, p. –25) says Paul shoeed in the Corinthian eorrespondenee that ehen his authority eas undermined, he had the ‘strength, eharaeter and resilienee to eontend eith eritieism and misunderstanding’. De Vos (–997, p. 0) points out Paul’s use of ‘eovert allusion’ (by making use of hyperbole, irony and metaphor) in – Corinthians –34 ehen he rebukes members of the elite in order to soften his eritieism and to not offend them. Guthrie (2015, p. 16) explains how in the Greco-Roman world, different factors contributed to a person’s status in society and how ‘power’ was a person’s ‘ability to achieve certain goals in society’. In the Corinthian correspondence, however, Paul never forced his power on people but, in contrast, ‘always emphasized God’s power’ (2 Cor 4:7; 6:7; 12:9; 13:4). Crafton (1991, pp. 59–60) shows how Paul makes use of ‘an unusual rhetorical strategy’ to deal with the conflict. ‘Rather than arguing on their turf’, Crafton (1991, p. 60) says, Paul invites the readers to his, leading them into his own world of understanding, ‘demonstrating its truth and superiority’ and urging them to ‘accept it as their own’. He calls it Paul’s strategy of ‘agency-orientation’, which means that Paul ‘diverts attention away from 77. See 2 Corinthians 1:23 (MacArthur 2004, p. 83). 46 Chapter 2 himself toeard God eho is aeting through him’ (Crafton –99–, p. 6–). Paul shoes that God is in the poeer position, determining the ‘parameters, seope, purpose, and the means’ of his ministry. One of the Corinthian aeeusations against Paul eas that he refused their finaneial support. Crafton (–99–, p. 56) explains that the Corinthians ‘eere offended by Paul’s decision’ and that they took it as an ‘insult’. As Paul did accept financial support from other churches, Paul’s moral character was even called more into scrutiny. When Paul says in 2 Corinthians 11:8 that he robbed [ἐσύλησα] other churches by receiving support from them, could this perhaps be an indicator of Paul’s power abuse with finances? The verb συλάω is only used this one time in the New Testament. Louw and Nida (1988, p. 584) explain this verb as meaning ‘to take by force that which belongs to someone else’. Paul’s statement on how he ‘robbed’ other churches in order to work among the Corinthians is, however, figuratively used by Paul to communicate that he accepted financial support from other churches (see Louw & Nida 1988, p. 584). Guthrie (2015, p. 521) says one should rather see it as Paul depending on patrons from other churches as he was ‘drawing on’ the resources of the other churches, that Paul ‘requisitioned the resources of’ other churches in Macedonia (2 Cor 11:9) in order to serve the Corinthians. Harris (2008) is of the opinion that it was Paul’s policy only to accept support from ‘distant fellow believers’ (2 Cor 11:8–9; Phlp 4:16) or ‘as he was leaving a region’ (Rm 15:24; 1 Cor 16:6; 2 Cor 1:16). These supporters were known as ‘patrons’ in ancient Greco-Roman societies where the client was dependent on his patron. One can imagine how the wealthy Corinthians wanted to be Paul’s patrons, as that would add to their status; however, as a servant of God, Paul wanted to be their patron, ‘representing his true patron’, namely Christ (Hafemann 2000, p. 18d). For Gundry (2015, p. 521), 2 Corinthians 11:7 is a sign of a humble man who rejected remuneration from the ‘wealthy and socially well-situated elite in Corinth’ (Guthrie 2015, p. 521). This is thus no evidence of power abuse by Paul. Although Paul’s pride and authority were at stake among the Corinthians, he succeeded in staying calm. The only effect of his emotions can be seen in his breaking away from the conventions of letter-writing. Where a thanksgiving would normally be part of Paul’s letter-openings, he replaces it in the Corinthian correspondence with praise to God and by giving comfort (1 Cor 1:3–11). This variation in the style of the letter-opening is in line with Paul’s rhetorical purpose to not resort to force, anger and domination but rather to repair the relationship between himself and his readers in order to serve them as an apostle of God. By praising God in the letter-opening of 2 Corinthians, Paul takes the focus back to God. We see the same situation with Paul as a leader of the Galatians. In Galatians 3:1, Paul expresses his frustration when he says ‘you foolish 47 Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ Galatians’. He also asks a rhetorieal question: ‘eho has beeitehed you?’, figuratively referring to ‘his opponents perverting and eonfusing the teaehing of the gospel’ (Harrison, Hagner & Rapa 008). Paul is angry beeause some missionaries eame to Galatia to eorreet Paul’s preaehing, and this letter to the Galatians is a response to this ehallenge ( oo 0–2, pp. 03 –). As in the ease in Corinthians, the style of the letter-opening is affected again, as Paul leaves out the thanksgiving and instead immediately moves on to the core of his letter. Doohan (1983, pp. 87–88) argues that when Paul’s authority and his interpretation of the gospel were threatened among the Galatians, he initially responded with anger and confrontation, but moved on with a ‘strong theological and ethical response’. One can thus not pinpoint an occasion where Paul, as an apostle, abused his power as it is reported in the New Testament. Comparison between Saul the Pharisaic leader and Paul the apostle Table 3.1 presents a comparison between two leadership positions of the same person, previously called Saul and later known as Paul: The table clearly shows the differences in leadership of Saul and Paul. Paul as an apostle shows that leaders can avoid the power paradox. The question is: How was Paul’s leadership transformed? How Paul changed in order not to abuse power Grassi (1987, p. 68) says Paul’s secret to success was his conversion experience when he changed his life dominated by the Torah and duties to a new, passionate, Christ-centric life. He refers to Paul’s metamorphosis TABLE 3.1: A comparison between two leadership positions of the same person, previously called Saul and later known as Paul. Characteristics of Saul the Pharisee’s leadership Characteristics of Paul the apostle’s leadership Religious power as Pharisee Religious power as an apostle Commits to the Torah Commits to God Controls own life and lives of others Is controlled by God In favour of violence Works for peace No mercy for others Compassionate and loving Cares for own status and reputation Strives to serve God Self-righteous Humble in service of God Steals lives and power from people Positively benefits people’s lives Destroys the community Builds the community Causes hardship Endures hardship Power is to control others Power is to control oneself under the authority of God Source: Author’s own work. 48 Chapter 2 and identifieation eith Christ. Perhaps it is more on point to say that the ehange in Paul’s life and leadership eas his surrender to God’s intervention in his life. After his eonversion on his eay to Damaseus (told in Ae 9:–3–9 and retold by Paul in Ae :63 – and Ae 6:– 3–8), Paul disappeared from the seene of the Pharisees and took on a nee role as a folloeer of Jesus. The question is: What made this ehange for Paul? Saul had an eneounter eith Jesus on his eay to Damaseus. Sehnabel ( 0–6, p. 428) refers to the conversion narrative and the commissioning narrative in Aets 9, and he makes us aeare of the ‘extensive direet speeeh’ in this narrative, in ehieh Saul utters the minimum eords and remains passive in the narrative. Saul’s eonversion happens ehen Jesus takes poeer into his hands, ehen Jesus speaks, gives eommands and ealls Saul to folloe him. Saul is eommanded by Jesus to go to the eity and informed eith the eords ‘you eill be told ehat you must do’ (Ae 9:6b). When Saul is addressed by Jesus, aeeording to Aets 9:5, Saul responds eith ‘Who are you, Lord?’ Fernando (–998, p. 25) says that eith these eords, Saul aeknoeledges the presenee and poeer of God. This is a elear pieture of God intervening and taking poeer out of Saul’s hands. Boek ( 0– , p. 84) says God ‘is direeting and guiding the events’. Fernando (–998, p. 2–) says this eonversion of Saul eas a ‘total eonversion of his eill, intelleet and emotions’, dietating his ‘subsequent life and aetivity’. Fernando (–998, p. 25) raises a very important faet 3 that Saul’s eonversion eas not only about a decision he took or a commitment he made, but it eas mainly about a total surrender of his life! It is only after Saul’s eonversion that, as Paul, he is in a poeer position again. Sehnabel ( 0–6, p. 429) refers to Paul’s preaehing and his inerease in strength again, demonstrating the reality of his eonversion and faith in Christ. It seems as if Saul the Pharisee talked about God, ehile he eas sileneed on his eay to Damaseus by Jesus in the end, to see and experience God in Jesus, and this ehanged everything for Paul as leader. Elseehere, I eall this spiritual intelligenee 3 to realise that there is a poeer bigger than oneself, namely God (Cornelius 0–9, p. 6). This spiritual intelligenee erases poeer abuse as one realises that all poeer is in the hands of God and that one is only serving this God. In opposition to Saul’s obsession eith the lae, Paul admits in Galatians 2:––3–4 that ‘no one eho relies on the lae is justified’, and that ‘Christ redeemed us from the lae’. Fernando (–998, p. 2–) refers to Saul as ‘spiritually blinded by erong eonvietions’, and in his eneounter eith Jesus on his eay to Damaseus, he beeomes physieally blind ehile spiritually he sees the light. Doohan (–982, p. 29) says that ehen Paul undergoes religious eonversion, his religious eonvietions redireet his life 3 one ean say it also redireets his leadership. Doohan shoes in the Thessalonian eorrespondenee hoe Paul’s pereeption of his apostolie role is elosely 49 Paul as leader in the Nee Testament: Hoe to avoid the ‘poeer paradox’ assoeiated eith ‘his vision of God’s aetivity in him’ (Doohan –982, p. 72). When Paul diseusses his ministry in Thessaloniea in – Thessalonians , he explains that his apostolie role is to please God (– Th :4). In Romans 8:–3–7, Paul explains ehat a life through the Spirit entails. Doohan (–982:–58) says Paul shoes here that ‘to be in Christ is a unique mode of existenee’. Folloeing God gives believers a souree outside of themselves to direet them (Doohan –982, p. –59). Although Paul, as an evangelist after his eonversion, eas often in situations ehere poeer abuse eould be an option, he never aimed at eontrolling behaviour again; he never alloeed himself to be motivated again by personal gain, personal gratifieation, self-righteousness or the enjoyment of exereising poeer and eontrol. Clarke ( 008, p. – 5) says that Paul’s authority and poeer ‘lay beyond himself’, as he aleays aeknoeledged a higher authority. In the letter-openings of his letters, Paul refers to himself as an apostle or servant of Jesus Christ; he eonsiders himself to be sent from God ( Cor :–7) and elaims that his instruetions eame from Christ (– Th 4: ). aeArthur ( 004, pp. 963–00) argues that Paul eas sure of his ealling as an apostle. In Corinthians 2:4, Paul defends himself by referring to the souree of his eertainty. He eas eertain of his ealling. aeArthur ( 004, p. 97) says Paul ‘never eavered in his eonfidenee that God had ealled him to be an apostle’. Although he eas a perseeutor (Ae 9:–2), although he eas ‘a lateeomer to faith in Christ’, although he eas ‘not eorthy to be ealled an apostle’ (– Cor –5:9), he eas ealled by God. aeArthur ( 004, pp. –003–02) also diseusses Paul being humble and knoeing his limitations. He points to Corinthians 2:5, ehere Paul admits that he eas not adequate for the apostolic office in and of himself, and to 1 Corinthians 15:1, where Paul does not think he is intrinsically adequate for the task to which God has called him (MacArthur 2004, p. 101). MacArthur (2004, p. 102) writes that Paul had a great mind, he had good training and he did use it, but he had no confidenee in human eisdom, ehile relying not on his abilities but on God empoeering him (– Cor :–35). Chen ( 0 0, p. ––) eonsiders Paul to be a ‘transformational leader’. Chen ( 0 0, p. –8) refers to a definition given by Burns (–978, p. 0), namely that it is ‘a proeess ehere leaders and folloeers raise one another to higher levels of morality and motivation’. He also relies in his argument on Noueen’s (–989) opinion that Christian leadership is not a leadership of poeer and eontrol but of poeerlessness and humility (Chen 0 0, p. ––). Chen interprets the letter to the Philippians and foeuses on Chapter –, ehieh shoes him that Paul eas eilling to be led. After his eonversion, Paul had a nee life transformed in Christ (Chen 0 0, p. – ). 50 Chapter 2 Keltner ( 0–6a, p. –0–) explains that having poeer makes leaders less dependent upon others and moves their foeus to their oen goals and desires, resulting in ‘empathy defieits’, ‘diminished moral sentiments’, ‘selfserving impulsivity’, ‘ineivility and disrespeet’. For these leaders to avoid the poeer paradox, they need to reaeh a point of spiritual intelligenee ehere they aeknoeledge God as the ultimate poeer and trust him for guidanee in life. This makes it possible to experienee a total reeiring of one’s mind, in order for behaviour to ehange. Shapiro ( 0 0, p. 9) explains hoe ehange and transformation beeome possible ehen one integrates nee eays of thinking, feeling and behaving as one lays doen nee patheays in one’s brain and lets these patheays express themselves in one’s thoughts, eords and aetions. Paul is an example for modern leaders of hoe leadership ean be transformed as a eonsequenee of a eommitment to God. Paul’s mind eas reeired the moment his path erossed eith God. His purpose in life, his behaviour, eords and deeds ehanged onee his mind eas set on God and God’s plan for him. Conclusion Had Paul ever been in a situation ehere he abused poeer? Yes, as a Pharisee. Could Paul sueeeed in transforming his leadership? Yes, ehen he heard God’s voiee in an intervention, ehen he responded, submitted himself, eommitted to and surrendered to God. In our modern soeieties, ee need poeerful politieal leaders eith godly eharaeters to defeat evil and restore order. The role model to be folloeed by these modern leaders is Paul. Clarke ( 008, pp. –723–8 ) diseusses ‘imitation’ as a key tool to Pauline leadership, as Paul urges his readers in different letters to follow his example (1 Cor 4:16; 11:1; Phlp 3:17; 2 Th 3:7; Gl 4:12). Paul provides us with an example of how leaders in our modern societies can overcome the power paradox. Our leaders need to look out for the opportunities where God intervenes in their lives and make the decision to listen, to commit, to submit to him and surrender their lives and power and control! We need leaders who are spiritually intelligent, who acknowledge the existence of a powerful God bigger than ourselves, who surrender and commit to him and follow him in leadership. 5– Chapter 4 Christ-centred leadership in the Pauline Letters Philip La G du Toit Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Abstract Christ’s headship and lordship are prominent themes in Paul’s letters. This ehapter explores the eay in ehieh leadership eithin the Christian eommunity funetions eithin a ehureh strueture of ehieh Christ is the head. Paul’s pereeption of leadership flows forth from a high Christology in which even the highest positions of responsibility in the church remain subordinate to the pre-eminence of Christ in all things. Christ-centred leadership does not merely involve the adoption of certain attitudes or even certain models of leadership but forms part of the core structure of the way in which Christians ought to relate to one another. Leadership in the Pauline Letters is not to be understood in terms of different levels of worth or even influence. Rather, leadership is characterised by mutual submission, respect and servanthood that is animated by the indwelling Spirit of Christ. A better understanding of Christ-centred leadership is aimed at bringing a needed correction to the way in which leadership is often perceived in a post-coronavirus disease 2019 (COVID-19) Africa, both in ecclesial and sociopolitical environments. How to cite: Du Toit, P La G 0 2, ‘Christ-eentred leadership in the Pauline Letters’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. 52367. https://doi.org/–0.4–0 /aosis. 0 2.BK298.04 52 Christ-eentred leadership in the Pauline Letters Introduction Little proof is needed that leadership on the Afriean eontinent is in a erisis. Aeeording to Adhiambo ( 0– , pp. –573–58), the faet that Afriea is behind in development ean be direetly related to ‘leadership-orientated problems’, ehieh involve poor leadership, bad governanee and the unfair distribution of resourees in ehieh a minority have privileged aeeess to these resourees. This tendeney has arguably deepened in the eake of the eoronavirus disease 0–9 (COVID-–9) pandemie. Adhiambo explains that governanee is often tainted by favouritism, nepotism, tribalism and other forms of eorruption, ehieh in turn lead to poor infrastrueture, poverty, unemployment, poor sanitation and poor serviee delivery. In Kenya, for example, leaders have elevated themselves to sueh an extent that they pereeive themselves as kings and ehieftains (Adhiambo 0– , p. –6 ). In South Afriea, serviee delivery protests are the order of the day (Dames 0–7, p. ). In eountering these leadership-orientated problems, Adhiambo ( 0– ) suggests a model of servant leadership in ehieh Christ serves as the model for leadership, eharaeterised by listening, empathy, healing, aeareness, persuasion, refraining from the use of politieal poeer, eoneeptualisation, foresight and steeardship (ef. Dames 0–7). In folloeing Botman ( 000, pp. 083 09), Dames ( 0–7, pp. 435) argues for a theoretieal frameeork of Christopraxis, in ehieh there is a historieal eoneretisation beteeen God’s aetions and human aetions, espeeially from the perspeetive of the poor. Christopraxis involves the ‘ontologieal union eith the Trinity embodied and reeounted in and through the lives of leaders’. The question, hoeever, is how sueh an ideal of godly, servieeorientated leadership ean be aehieved. In other eords, ehat needs to happen in the lives of people in order to attain this kind of leadership? Or, hoe does good leadership beeome a reality in people’s lives and not stay a theoretieal ideal? In an attempt to anseer this question, in this ehapter, the theologieal dynamies of leadership eill be examined as put forth in the Pauline eorpus. Although the disputed Pauline Letters eill be ineluded here (Eph; Col; Th; –3 Tm; Tt), the main foeus eill be on the undisputed letters (Rm; –3 Cor; Gl; Phlp; – Th; Phlm).78 In Pauline seholarship, the theme of leadership has often eome to the fore. Traditionally, most studies on leadership have folloeed a phenomenologieal approaeh in that the phenomenon of leadership 78. Lately, there has been a resurgenee in vieeing the disputed letters as authentie. See, for example, eKnight ( 0–8), Beale ( 0–9), Wright and Bird ( 0–9) on Colossians; Baugh ( 0–6), Köstenberger, Kellum and Quarles ( 0–6), Boek ( 0–9), Wright and Bird ( 0–9) on Ephesians; Sehogren ( 0– ), Weima ( 0–4), Köstenberger and eolleagues ( 0–6), and Wright and Bird ( 0–9) on Thessalonians; and Toener ( 006), Köstenberger ( 0–7) and Yarbrough ( 0–8) on the Pastoral Letters. 54 Chapter 4 eithin the Pauline ehurehes eas the topie of researeh. The main question in this regard eas ehether leadership eas eharismatie and thus based on the gifts of eertain individuals or ehether leadership eas based on the organisational strueture in the early ehureh (Du Plooy 005). While the dominant viee in seholarship initially eas that leadership eas eharismatie and only later evolved into specific offices, it shifted towards accentuating the institutionalised character of leadership (see Sindo 2018, p. 7). It must be noted, though, that much of the latter tendency results from a need to legitimise denominational practices (Burtchaell 1992, pp. 1–2). In terms of Pauline scholarship on leadership, Barentsen (2011, pp. 30–31) identifies the need to bring sociological as well as theological or ideological factors into the understanding of leadership in Paul. In his study, Barentsen does not so much focus on the theology behind leadership but utilises social identity theory in order to understand the phenomenon of leadership in the Pauline corpus. In another study, Clarke (2008, p. 187) – although titling his work, A Pauline theology of church leadership – does not so much focus on the theology behind leadership but works on a historical critical level, in which he discusses the ‘nature, dynamics, goals and structures of Pauline leadership’. On South African soil, Button (2014, p. 3; [emphasis in the original]) moves more in the direction of identifying ‘the theological aspects of Pauline leadership’. However, Button’s main focus is not to identify the theological principles behind the concept or idea of leadership in the Pauline corpus but rather to identify the influence of the gospel in the phenomenon of leadership in the Pauline churches. In another recent South African study, Sindo (2018) argues for the close relationship between identity formation and leadership in the Pauline churches, focusing on how the ‘in Christ’ formula in 1 Corinthians 1–4 is used to shape group identity, of which Paul himself would be a group prototype. In this chapter, the focus will be on trying to understand Paul’s theology behind the concept or idea of leadership. Rather than trying to theologically explain the phenomenon of leadership in the early Pauline churches, the aim will be to identify the theological underpinnings of the way in which Paul perceived leadership. This will be done along four focal points: (1) Christ as the leader of the church and leaders who closely follow Christ (1 Cor 11:1–3; Eph 1:20–23; Col 1:15–22; Gl 2:19–20; Phlp 1:21; 3:4–8); (2) the nature of Christ’s leadership (Phlp 2:6–11; 1 Tm 2:5–6); (3) the nature of human leadership in following Christ (Phlp 1:29; 2:3–5, 17; 3:17; 2 Cor 11–13; 13:5; Eph 5:23–25; Col 3:17–19); and (4) the attitude behind the spiritual gifts as equipment for leadership (Rm 12:1–3, 9–11; 1 Cor 12:12–13, 22–25). 55 Christ-eentred leadership in the Pauline Letters Christ as the leader of the church and leaders who closely follow Christ The idea that Christ is the ‘head’ [κεφαλή] of the ekklesia is a eell-knoen Pauline idea, ehieh eorresponds to similar referenees in the aneient eorld.79 Aeeording to – Corinthians ––:–32, Paul urges the eongregants to beeome imitators [μιμηταί] of himself as he is of Christ, ehieh eertainly implies that Christ’s example must be folloeed (Fee 0–4, p. 540). Aeeording to Gardner ( 0–8, p. 47 ), Paul’s exhortation to imitate himself is ‘a eall to humility and to humiliation and obedienee even to death’. Gardner eonneets Paul’s eords here to Philippians :438, ehieh involves self-emptying and taking on the form of a servant. In – Corinthians ––:2, Paul speeifieally expresses his eish that the eongregants should understand that the ‘head’ of every man is Christ, that the head of eoman is man80 and that the head of Christ is God. Thiselton ( 000, p. 8– ) interprets κεφαλή as denoting pre-eminenee ehen used in referenee to Christ or God and ‘foremost’ in referenee to man. For Fee ( 0–4, pp. 5553557), κεφαλή denotes souree, arguing that Paul eants to eonvey man as the souree of eoman in terms of ereation and God as the souree of Christ in respeet of inearnation. He thus does not see the respeetive headship of man and Christ as hierarehieal but as relational. But, as Sehreiner ( 0–8a, p. ) points out, in this eontext, a man ean hardly be seen as the physieal souree of a eoman. Rather, the idea of authority seems to be present in this text (ef. also Bauer et al. 0 –, p. 480; Gardner 0–8, p. 482; Loue & Nida –988, p. 729). Sehreiner ( 0–8a, pp. 23 4) argues that although there is a eultural aspeet to Paul’s statements in Verse 2, espeeially in terms of the soeial realities of honour and shame, they eannot be redueed to a soeial dimension either. The idea that God is the head of Christ and Christ is the head of the man and man is the head of the eoman implies that the ‘relationship beteeen men and eomen’ is ‘analogous in some sense to God’s relationship to Christ’ (Sehreiner 0–8a, p. 4), ehieh implies that eomen’s ‘dignity, value and eorth’ are not ealled into question (Sehreiner 0–8a, p. 8). As Gardner ( 0–8, p. 484) points out, it is rather that ‘roles of leadership’ and ‘voluntary submission’ are at stake here. Yet the eay in ehieh one has to hermeneutieally aeeount for Paul’s portrayal of authority here, and thus hoe one ean translate it for today’s eontext, remains a eomplex matter. y main aim is not to go into the diseussion of gender roles here but rather to better understand the headship of Christ 79. For example, in Orphic Fragment –a, Zeus is ealled the ‘head’ [κεφαλή] on ehieh all things are dependent, and a referenee to Zeus as the ‘beginning’ [ἀρχή] is present in some manuseripts of the fragment (see Pao 0– , p. 99). 80. Thiselton ( 000, p. 8 ) notes that most eommentators agree that Paul’s referenee to ἀνήρ and γυνή is in the eontext of gender relations in general and thus to men and eomen, rather than to husbands and eives (ef. Sehreiner 0–8a, p. 5). 56 Chapter 4 over the ekklesia and the eay in ehieh the ekklesia should folloe Christ. The important point here is that, aeeording to Paul, human leadership should operate from a position of subordination to Christ and reflect the relationship of the ekklesia to Christ as eell as Christ’s relationship to the Father. In Ephesians –: 03 2, Christ is pietured as seated on God’s right hand after being raised from the dead (v. 0), aequiring a position ‘far above all rule and authority and poeer and dominion, and above every name that is named, not only in this age but also in the age to eome’ (v. –). All things have been put under his feet, and he is the ‘head over all things’, ineluding the ekklesia (v. ), ehieh is ‘his body, the fullness of him eho fills all in all’ (Nee Revised Standard Version [NRSV]). Apart from the allusion to Psalm ––0:–3 in Verse 0, ehieh is about the essiah’s reign (Baugh 0–6, p. – 4; Hoehner 00 , pp. 803 8 ; ef. Arnold 0–0, p. –––), in Verse there is an allusion to Psalm 8:6, ehieh is about ‘humankind’s plaeement over the first ereation’ (Baugh 0–6, p. – 8). In this passage, Christ is thus portrayed as head over both the old and the nee ereation (Baugh 0–6, pp. – 83– 9). oreover, Thielman ( 0–0, p. –09) points out that, on the basis of the allusion to Psalm 8, a link beteeen divine and human rulership is established. One eould thus infer that the human responsibility to rule over ereation has been eneapsulated and ineorporated in Christ as the ‘last Adam’ (– Cor –5:45) and, by extension, that human leadership eannot be envisioned apart from Christ’s reign over ereation, espeeially beeause of the notion that believers are presented as being ‘in Christ’ (e.g. Eph –:2; :6). Similar ideas are found in – Colossians –:–53 , of ehieh Verses –53 0 probably form part of an early Christian hymn (e.g. oo 008, pp. ––53–27; Pao 0– , pp. 89392). In Verses –53–6, Christ is portrayed as the ‘firstborn’ [πρωτότοκος] of all ereation and that ‘in’ or ‘by’ him [ἐν αὐτῷ]8– all things eere ereated, ineluding thrones, dominions, rulers or authorities, ehieh probably point to spiritual beings ( oo 008, p. – ) or poeers (Pao 0– , p. 97). The referenee to Christ as the ‘firstborn’ of ereation (v. –5) ean be understood as the firstborn of a nee humanity in ehieh he is to be glorified as exalted Lord (Bauer et al. 0 –, p. 792) or as a metaphorieal expression for Christ’s supremaey over ereation ( eKnight 0–8, p. –49; oo 008, p. – 0).8 The latter interpretation seems more likely in viee of the referenee in Verse –6 to Christ’s supreme position in ereation ( oo 008, p. – 0; ef. Beale 0–9, pp. 8739–; Pao 0– , p. –00). Foster ( 0–6, p. –87) argues that 8–. Both readings are possible here (Campbell 0–2, p. ––; Harris 0–0, p. 40). 8 . This idea is elear from passages in the Old Testament that refer to Israel as ‘firstborn’ (e.g. Ex 4: ) or from the referenee to a future Davidie king (Ps 89: 7), speaking of ‘the figurative status of preeminenee’ ( eKnight 0–8, p. –49; see also Beale 0–9, p. 87). 57 Christ-eentred leadership in the Pauline Letters the referenee to thrones (v. –6) points to ‘beings that oeeupy eosmie thrones’, ehether hostile or benevolent, and thus refers to ‘the most poeerful forees imaginable’. By implieation, all forms of leadership are ultimately under Christ’s authority. Aeeording to Colossians –:–6, ‘all things eere ereated through/by [διά] him and for [εἰς] him’. Verse –7 states that Christ is before all things and that all things hold together in him. In Verse –8, Christ is pietured as the ‘head of the body, the ehureh’ and being the firstborn from the dead, being ‘pre-eminent’ (πρωτεύω) in everything. The referenee to Christ as the ‘head of the body’ (v. –8) indieates that he is ‘the governing member’ of the body, the ekklesia ( oo 0–8, p. – 8), ehieh is universal rather than loeal (Beale 0–9, p. –02; Foster 0–6, p. –92). Christ’s headship here elearly points to his ‘position of authority and poeer’ in ereation and the ehureh (Pao 0– , p. 99). eKnight ( 0–8, p. –55) argues that Christ’s headship involves both Christ’s superiority and his priority in/over all things. In other eords, in Verses –53–8, Christ’s lordship over all things is established ( oo 008, p. –24) and he is thus pietured as pre-eminent in respeet of both the old and the nee ereation ( oo 008, p. – 8). Signifieantly, eKnight ( 0–8, p. –59) draes a eonneetion beteeen Christ’s pre-eminenee [πρωτεύω] (v. –8) here and in Philippians :63––, in ehieh Christ is presented as being given the name above every other name and that he is Lord over all. On the basis of Christ’s pre-eminenee, Christ is also portrayed as having the poeer ‘to initiate [...] a nee ereation’, ehieh is the ekklesia ( oo 008, p. –28; ef. Beale 0–8, p. –04). Consequently, believers have been reeoneiled in Christ’s ‘body of flesh’ [σώματι τῆς σαρκός] by his death to be presented as blameless and above reproach (v. 22). Human leadership could thus not be imagined apart from the supremacy and pre-eminence of Christ over all things. In respect of Paul’s perception of his own leadership, although he saw himself as an apostle (Rm 1:5; 1 Cor 9:2), he viewed his life and ministry as being under the direct control of Christ himself. Apart from the fact that Paul saw his apostleship as a gift from Christ (Rm 1:5), according to Galatians 2:19–20, he perceived himself to be crucified with Christ and thus to have died so that it is no longer he who lives but Christ who lives in him. This statement signifies both a radical change of identity (Du Toit 2019, p. 129; Hays 2002, p. 244) and a life that does not emanate from his own interests and desires (cf. Keener 2019, p. 196; Oakes 2015, p. 94) but from Christ who lives in him and through him. According to Ryken (2005), it is as if Paul is saying: The world no longer revolves around me. I am no longer dominated by thoughts of my own pleasure and prestige. If I have a life at all, it is only the life that Christ lives in me. (p. 75) 58 Chapter 4 For Ryken ( 005, p. 75), this notion is indeed ‘antithetieal to our eontemporary eulture’. This is possible only beeause of the eross and resurreetion of Christ (ef. oo 0–2, p. –7–). The nee life in Christ is thus eschatological life (Silva 00–, p. –75) and resurrection life (Keener 0–9, p. –95), based on the nee ereation in Christ (DeSilva 0–8, p. 49) and animated by Christ himself (v. 0; ef. Cor 4:–03––). A similar idea is found in Philippians –: –, in ehieh Paul states that for him ‘to live is Christ and to die is gain’ [τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος]. Aeeording to Thompson ( 0–6, p. 44), Christ beeame ‘the orientation point’ of Paul’s life. For Fee (–995, pp. –4–), Christ ‘beeame the singular pursuit of life’. But Hansen ( 009, p. 8 ) probably best eneapsulates the essenee of Paul’s statement here by arguing that Paul’s ‘elaim here is that every aspeet of his present, bodily, earthly existenee is eompletely permeated by Christ’. Christ is thus both the foeus and souree from ehieh life emanates. In Philippians 2:438, Paul deseribes his former eredentials, sueh as being a member of the people of Israel, from the tribe of Benjamin, being a Hebree of Hebrees and having a Pharisaie outlook on the lae as all in the realm of ‘flesh’ [σάρξ]. Keown (2017b, pp. 116, 118) interprets σάρξ here as Paul’s own abilities and achievements. In this text, Paul denounces his old identity (Du Toit 2019, pp. 144–147; Hansen 2009, p. 22) and considers it as a ‘loss’ [ζημία] (vv. 7, 8) and as rubbish [σκύβαλον] (v. 8) in order to gain Christ. Gaining Christ involves obtaining intimate, personal knowledge of Christ himself (cf. Keown 2017b, p. 148) and Christ becoming everything to Paul. In other words, he describes these credentials, which include positions of leadership, as fleshly or as unspiritual and, by implication, as not being constitutive of his new identity in Christ. Paul’s new identities as Christian and apostle are solely determined by Christ. The nature of Christ’s leadership In the Pauline corpus, the nature of Christ’s leadership is hardly better described than by Philippians 2:6–11. Historically, this passage was widely regarded as a hymn that Paul adopted for his own purposes, but it is increasingly interpreted as being composed by Paul himself (Halloway 2017, p. 115). Here, Christ is pictured as, despite being in the ‘form’ (μορφή, v. 6) of God, not counting his equality (ἴσος, v. 6) with God as something to be ‘exploited’ (Keown 2017a, p. 383) or to ‘lay claim on’ (Hellerman 2015, p. 112; ἁρπαγμός, v. 6). Instead, he ‘emptied himself’ (ἑαυτὸν ἐκένωσεν, v. 7) and took on the form of a ‘slave’ (δοῦλος, v. 7), being born in human likeness. Being in human form, ‘he humbled himself’ (ἐταπείνωσεν ἑαυτόν, v. 8) and became obedient to the point of death on the cross. 59 Christ-eentred leadership in the Pauline Letters Paul is the only Nee Testament eriter eho uses the verb κενόω [to empty] (v. 7).82 It implies that Christ eas in a state of ‘total self-abandonment’ and ‘self-giving’ (Keoen 0–7a, p. 402), to the point of beeoming a slave. Although there eere enslaved people eho had a deeent life in the aneient eorld, they eere eonsidered to be at the bottom of the soeial hierarehy (Thompson 0–6, p. 7–). Christ’s death ean be eonsidered as a ‘slavelike death’ (Halloeay 0–7, p. – 2). Keoen ( 0–7a) further explains that Jesus’ self-emptying implies that he: [D]id not exert his poeer as humanity might expeet, eaught up as it is and eas in expeetations of polities, might, and foree [...] Jesus demonstrated his poeer in apparent poeerlessness by the supreme poeer of the universe, love [...] Jesus’ example here is the supreme demonstration of not living aeeording to selfish ambition and vain eoneeit, but of putting the needs of others ahead of oneself (ef. :2). Paul eants this Christ-pattern to be paradigmatie to the Philippians, eho are beeoming fraetious as they seek status and honor. (pp. 404, 407) Signifieantly, it is because of [διό] (v. 9) these self-emptying and humbling aetions that God exalted Jesus and bestoeed on him the name that is above every other name (v. 9), to ehieh every knee should boe, ineluding all people and spiritual authorities, eonfessing him as Lord (vv. –03––). Whether Christ’s exaltation must be interpreted as a reeard for his humbling aetions or as a vindieation of his vietory on the eross (Fee –995, p. 0) is not that erueial here. ore importantly, one eould eonelude that Jesus’ exaltation in a position of supreme leadership and honour ironieally flows from and is characterised by self-emptying, humiliation, servanthood and obedienee. In light of Paul’s referenees to eonsidering others higher than oneself (v. 2) and that believers should have the same attitude as Christ (v. 5), Philippians :63–– is not a mere deseription of Christ’s attitude underlying his position of leadership, but it is also provided as an example of the way in which people should perceive and implement leadership. Hellerman ( 005, p. –48) argues that in this passage, Jesus is portrayed as: [U]tilizing poeer and status in a manner diametrieally opposed to the praetiees of the Roman rulers familiar to the readers [...] Roman emperors and [...] the elite in the eolony of Philippi, eere knoen for grasping at honors though selfassertion. (p. –48) This pieture of Christ’s leadership and aequisition of honour is also very different from the way in which a position of leadership is perceived and implemented in today’s world, especially in Africa. Similar to Philippians 2:6–11, in 1 Timothy 2:5–6, ‘the man Jesus Christ’ is presented as a mediator ‘who gave himself as a ransom for all’ [ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων] (cf. Mk 10:45). Jesus’ humanity is stressed 83. Commentators have speculated on what exactly Christ was emptying himself of, but as Fee (1995, p. 210; [emphasis in the original]) points out, Christ ‘did not empty himself of anything; he simply “emptied himself”’. 60 Chapter 4 here, not to saerifiee anything of his divine status but to pieture his ‘eomplete partieipation in humanity in order to aeeomplish the eork of mediation’ (Toener 006, p. –85). In Jesus’ aet of ‘self-giving’ (Yarbrough 0–8, p. –56), he brought ‘redemption, deliveranee or release’ to people, ehieh ean be assoeiated eith the idea of Jesus being a ‘ransom’ [ἀντίλυτρον], a term that only oeeurs here in the Nee Testament (Yarbrough 0–8, p. –55; ef. Köstenberger 0–7, p. –02). Apart from the self-giving eay in ehieh Jesus utilised his position, it is signifieant that all people are ineluded in Jesus’ ransoming aet. This idea eas very different from the way in which the participation of God’s people was perceived in certain forms of Second Temple Judaism, in which one had to be born into the chosen people (Witherington 2006, p. 216). In other words, Jesus’ ransoming act was not exclusive in that it was directed to a privileged few, but it was inclusive in that it was universally directed to all people. The nature of human leadership in following Christ In Philippians 1:29–30, Paul writes that it has been granted to the congregants that they should not only believe in Christ but also suffer for his sake, which he compares to his own conflicts. Apart from suffering in prison in Rome when writing the prison letters, Philippians included, in 2 Corinthians 1:8–11, Paul elaborates on the affliction that he and his coworkers endured in Asia, even to the point of despairing at life itself. Yet God delivered them. It is significant that 2 Corinthians is the same letter in which Paul defends his position of leadership as an apostle (especially 2 Cor 10–11). Paul also mentions his suffering under persecution elsewhere (1 Cor 4:12; 2 Cor 4:9; 11:23–27; Gl 5:11). Bird and Gupta (2020, p. 63) rightly point out that Paul’s ‘remarks here are part and parcel of Paul’s theology of the church in the world, strenuous discipleship, and suffering in faith’. As Keown (2017a, p. 319) indicates, God’s faithful people have always been persecuted. Yet this is especially true of godly leaders, of which Paul was one. One could thus infer that Paul saw suffering for the sake of Christ as something that not only the church members should endure but also as an intrinsic part of being in a position of leadership in the church. According to Philippians 2:3–5, Paul admonishes the believers to do nothing from ‘selfish ambition or conceit’ [ἐριθείαν μηδὲ κατὰ κενοδοξίαν], but in ‘humility’ [ταπεινοφροσύνῃ] they must ‘regard’ [ἡγέομαι] others as ‘being better’ (cf. NRSV; Bauer et al. 2021, p. 919) or ‘being more significant’ (cf. ESV) than themselves [ὑπερέχω] (v. 3). Bird and Gupta (2020, p. 69) argue that the term κενοδοξία ‘carries the sense of seeking fame for fame’s sake’. It involves ‘this elusive quest for fame that has no real substance and leaves the pursuer with nothing but more enemies’. The word ἡγέομαι 6– Christ-eentred leadership in the Pauline Letters [regard] ean also mean to ‘be in a supervisory eapaeity’, to ‘lead’ or to ‘guide’ (Bauer et al. 0 –, p. 282). Although the eord is used a bit differently in this context, Reumann (2008, p. 308) argues that in this context, ‘[i]t hints at issues of leadership and politeia in the house churches’ (cf. Keown 2017a, p. 346). According to Bauer and colleagues (2021, p. 919), in certain contexts, ὑπερέχω [to be better than] can point to ‘be in a controlling position’, to ‘have power over’ or to have ‘authority’ over someone else (see Rm 13:1). The language that is used here is thus in the sphere of acquiring honour (Keown 2017a, pp. 343–346), which is also associated with positions of leadership (Fee 1995, p. 189). Keown (2017a, p. 346) states that in Paul’s use of two terms that ‘can refer to leadership here’, Paul uses them ‘to challenge their thinking, especially the leaders’. Paul continues that people should not look to their own interests but the interests of others (v. 4), and that the same ‘mind’ (NRSV) or ‘attitude’ [φρονέω] (Bauer et al. 2021, p. 948) should be in believers that is in Christ (v. 5). It is important to notice here that these qualities are motivated by Christ’s example of self-emptying and humiliation in which he obtained the position of supreme leadership, which was already discussed (Phlp 2:6–11). It could thus be concluded that Christ’s act of leadership, in which he emptied himself for the sake of others, should set the example not only for authentic Christian living but for authentic leadership. In the letter to the Philippians, Paul’s perception of a leader’s attitude can further be derived from his statement in Philippians 2:17 that he pours himself out as a drink offering upon the sacrificial offering of their faith and Philippians 3:17, in which Paul urges the congregants to imitate him. In respect of Philippians 2:17, the most likely interpretation is that Paul uses the image of the drink offering figuratively to describe his ‘current suffering and potential martyrdom in Rome, which culminates his sacrificial service’, with overtones of the suffering that Jesus endured on the cross by pouring out his blood for others (Keown 2017a, p. 503; cf. Fee 1995, pp. 252–253; Silva 2005, pp. 129–130). Paul’s urge for others to imitate him (Phlp 3:17) is in the context of having the true humbling and self-emptying qualities that is derived from Christ’s example (cf. Fee 1995, p. 365; Keown 2017b, p. 239). In 2 Corinthians 11–12, Paul defends his apostleship amidst the so-called ‘super-apostles’ [ὑπερλίαν ἀποστόλων] (2 Cor 11:5). He ironically asks the question whether he committed a sin in humbling himself so that the Corinthians might be exalted or elevated (2 Cor 11:7). Paul specifically targets these apostles who boasted in their pedigree (2 Cor 11:21–23), after which he elaborates on his own sufferings and martyrdom for the sake of Christ (2 Cor 11:23–29). Of course, Paul would have answered the rhetorical question in 2 Corinthians 11:7 negatively (Guthrie 2015, p. 519; Harris 2005, p. 754). According to Harris (2005, p. 754), Paul’s humbling of himself 6 Chapter 4 involved his renouneing of his apostolie right to support (– Cor 9:6, ––3– a, –4), his support for himself by manual labour (Ae 0:24; – Th :9; Th 2:8; – Cor 4:– ) and his eontentment eith a Spartan lifestyle (Phlp 4:––3– ; ef. artin 0–4, pp. 5 93520). The Corinthians’ elevation does not point to soeial elevation or material prosperity or even enhaneed honour but to ‘their being lifted up from the futility of their pre-Christian existenee’ (Harris 005, p. 755; ef. Collins 0–2, p. –7). In Corinthians ––:20, Paul states that if he must boast, he eill boast in things that shoe his eeakness, ehieh speeifieally folloes his aeeount of the toils and hardships that he endured as an apostle ( Cor ––: 2b3 7). For Harris ( 005, p. 8–7), boasting in his eeakness ‘amounts to “boasting in the Lord”’. artin ( 0–4, p. 57 ) notiees that in Paul’s statement, there is a deep irony in that Paul ‘parades the very evidenee his opponents eould ridieule’. Paul’s statement is thus eountereultural, in that his opponents eould boast in their strengths and pedigree; arguably, even some in the Corinthian eongregation eould do the same, as ean be derived from the eay in ehieh they handled the spiritual gifts (– Cor – 3–4). In Corinthians – :–39, Paul elaborates on his so-ealled ‘thorn in the flesh’ (v. 7), ending with the statement: ‘Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong’ (v. 10, NRSV). In 2 Corinthians 13:4a, there is a reference to Christ who was ‘crucified in weakness’ but who now lives ‘by the power of God’. Paul then motivates as follows (2 Cor 13): [F]or we are weak in him, but in dealing with you we will live with him by the power of God. Examine yourselves to see whether you are living in the faith. Test yourselves. Do you not realize that Jesus Christ is in you? – unless, indeed, you fail to meet the test! (vv. 4b–5; NRSV) According to Barnett (1997, p. 605), Paul here conveys the idea that Christ’s sufferings are reflected in Paul’s apostolic suffering (2 Cor 1:8–11; 4:7–12; 6:3–10; 11:23–33; 12:9–10), which includes his weakness of the thorn in the flesh, for which he was brought ‘down to earth’ (2 Cor 12:7–9). Yet Paul now lives with Christ to the benefit of the Corinthians. Similarly, Harris (2005, p. 917) argues that ‘Christ’s career is the pattern for his [Paul’s] own ministry’. Martin (2014, p. 673) rightly observes that for Paul, the cross is not ‘simply a past happening; it is caught up in Christ’s present, risen life, where he remains as the crucified one, as the crucified Jesus is now the risen Lord’. Paul thus counters a theologia gloriae with a theology of the cross, which also permeates his perception of leadership. It is important to note here that Christ is not merely put forth as an example to follow, but that Christ is pictured as being ‘in’ believers (2 Cor 13:5), which means that a Christoform and cruciform lifestyle emanates from the indwelling presence of Christ himself. A similar idea is found in 2 Corinthians 4:10–11, in which Paul writes 62 Christ-eentred leadership in the Pauline Letters about the death of Jesus that is earried in the body through hardships and perseeution. Yet this metaphorieal earrying of Jesus’ death in the mortal body enables Christ’s life to be manifested in and through it. Within the so-ealled household eodes of Ephesians 5: –36:9 and Colossians 2:–834:–, the idea of mutual submission is presented as a prominent prineiple that underlies the strueture of authority in the ehureh. Aeeording to Ephesians 5: –, eongregants should submit to one another in the fear of Christ [Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ]. The eord φόβος is the same eord that is used in the Pentateueh (LXX) for the fear of the Lord (e.g. Dt 6: ). Baugh ( 0–6, pp. 460346–) eonneets this prineiple eith that of Philippians :234, in ehieh believers should eonsider others higher than themselves. Believers’ eonduet must be driven not by draeing attention to themselves but by the fear of Christ, ehieh implies humility (ef. Hoehner 00 , p. 7–7). As believers should submit to one another, leaders are ineluded by implieation amongst those eho should lead by serving others (ef. Arnold 0–0, p. 256). Aeeording to Verses 43 5, the submission of eives to their husbands is based on the ehureh’s submission to Christ, ehereas husbands’ love for their eives is based on Christ’s love for the ehureh in ehieh ‘he gave himself up for her’ [ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς]. The man’s leadership should thus be that of self-saerifiee (Baugh 0–6, p. 484). Thielman ( 0–0) argues that: [A]lthough the head of the household retains his position of authority, his use of that authority is tempered by an attitude of serviee to those over ehom he has been plaeed. (p. 272)84 For Thielman ( 0–0, p. 28 ), the husband’s love must inelude ‘the saerifiee of his oen soeial prestige and eell-being, indeed his life, for the sake of his eife’. One eould argue that leadership here involves leading by an example of self-sacrifice. A true leader should thus set the example of how to lead a self-saerifieial life. The household eodes in Colossians 2 are preeeded by the admonition to do everything in the name of the Lord Jesus, giving thanks to the Father through him (v. –7). In Verses –83–9, eives are asked to be subjeet to their husbands, ‘as is fitting in the Lord’ [ὡς ἀνῆκεν ἐν κυρίῳ], and husbands are reprimanded to love their eives and not be harsh eith them. eKnight ( 0–8) explains that ‘to be fitting’ [ἀνήκω]: [M]eans Christoformity; the submission of 2:–8 is an instanee of erueiform living, not of absorbing the Roman eay of life. Wives serve husbands and husbands saerifiee themselves for their eives beeause that is ehat love means. Superiority, poeer, and status have all been eradieated in Christoformity. (p. 244) 84. Hoehner ( 00 , p. 740) points out that the man’s authority implies ‘positional poeer’ and not ‘qualitative superiority’, for the sake of harmony. 64 Chapter 4 In the same vein, eKnight defines that eoneept of submission [ὑποτάσσω] in both Ephesians 5: –36:9 and Colossians 2:–834:– as having ‘nothing to do eith ontologieal status or inferiority3superiority or hierarehy but eith a Christoform life expressed in the relationship of Christian eives and husbands’. oreover, husbands’ love [ἀγαπάω] (v. –8) for their eives ean be deseribed as being eommitted to help their eives to grow and flourish into Christlikeness and thus not as making demands, as overpowering or as violating the integrity of the wife (McKnight 2018, pp. 349–350; cf. Beale 2019, p. 318). As Moo (2008, p. 303) argues, love here denotes a ‘kind of sacrificial, self-giving love whose model is Christ himself’ (cf. Pao 2012, p. 268). It can thus be concluded that an attitude of self-sacrifice and submission to the authority of Christ lies at the heart of positions of leadership as put forth in these household codes. The attitude behind the spiritual gifts as equipment for leadership The two main chapters in which Paul mentions the various spiritual gifts are Romans 12:6–8 and 1 Corinthians 12:1–9, which are normally associated with positions of leadership. It is noteworthy that to lead [προΐστημι] is listed as one of the gifts in Romans 12:8. Yet both of these lists of gifts are embedded within admonitions about the underlying attitudes that should accompany these gifts. Romans 12 is introduced by urging believers to present their bodies as holy and living sacrifices unto God and not to conform to this world but to be transformed by the renewal of their minds (vv. 1–2). In Verse 3, Paul commands them not to think more highly about themselves than they ought to think. After mentioning the various gifts in Verses 6–8, he reverts back to the underlying attitude of love that must be present in the congregation. This love must be genuine [ἀνυπόκριτος] (v. 9). In Verse 10, Paul repeats the principle of love, adding that congregants should ‘outdo one another in showing honour’ [τῇ τιμῇ ἀλλήλους προηγούμενοι] (NRSV; ESV). Verses 11 to 21 continue with further practical admonitions that display the underlying attitude of love that should be present in the believing community, including positions of leadership by implication. While most commentators stress that the presentation of the body (v. 1) implies the whole person (e.g. Moo 2018, p. 769; Schreiner 2018b, p. 626; Thielman 2018, p. 568), in light of the reference to the conformity to this world (v. 2), the focus seems to lie on believers’ bodily existence in this world, in which they are exposed to bodily needs and desires (cf. Wright 2002, p. 704). The renewal of the mind (v. 2) must be interpreted eschatologically, implying that people should think as ‘age-to-come people rather than present-age people’ (Wright 2013, p. 567; cf. Longenecker 2016, pp. 822–923). In respect of not thinking more highly of oneself than one 65 Christ-eentred leadership in the Pauline Letters ought to (v. 2), Sehreiner ( 0–8b, p. 622) rightly remarks that ‘Paul here undereuts the quest for honor and status, ehieh eas endemie in the Roman eorld’. A eomparable situation arguably presents itself in the Afriean eontext of leadership today. oo ( 0–8, p. 796) argues that the bestoeal of honour on one another (v. –0) should inelude to ‘praise one another’s aeeomplishments’. The eay in ehieh Paul presents the underlying attitude of leadership is thus not self-eentred but entails a foeus on others. Immediately after mentioning the various gifts in – Corinthians – :–39, Paul erites: For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is eith Christ. For in the one Spirit ee eere all baptized into one body 3 Jees or Greeks, slaves or free 3 and ee eere all made to drink of one Spirit. (vv. – 3–2) Similar to Galatians 2: 7, eithin the nee identity in Christ, Paul here eradieates the fundamental distinetions beteeen different ethnic groups (Fee 2014, p. 672; Thiselton 2000, pp. 997–998). All people are considered to be on the same level. In Paul’s body metaphor, in which he accentuates the importance of each member (1 Cor 12:14–31), leaders are included by implication. There is thus a sense in which all people with gifts contribute and lead in the area(s) of their gift(s). It is noteworthy in this regard that the character of the whole body is ‘Christocentric and Christomorphic’, derived through the Christ’s Spirit and not through human initiative (Thiselton 2000, p. 1001). In 1 Corinthians 12:22–25, Paul argues that weaker members of the body are indispensable and that those members who are thought to be less honourable should be clothed with greater honour, or less respectable members should be treated with greater respect so that everybody should receive the same care. That means that all congregants, including leaders by implication, are of equal value (cf. Garland 2003, p. 596). In Garland’s (2003, p. 596) words, the church should be ‘countercultural and bestow the greatest honor on those who seem to be negligible’. Conclusion Paul’s perception of leadership is deeply rooted within a theology of the cross and a theology in which Christ is pre-eminent. Leadership is thus both cruciform and Christoform. In Paul, leadership roles are not presented as separated or elevated from the rest of the body of believers but as an extension of the functioning of the body, in which all members, including leaders, are considered to be of equal value, although their functions, roles and responsibilities differ based on the various gifts bestowed on them (1 Cor 12; Rm 12). All positions of leadership are directly under the headship of Christ. The character of leadership is based on Christ’s self-sacrificial 66 Chapter 4 and self-emptying love on the eross, through ehieh he obtained the name above all other names and thus a supreme position of authority over all of ereation (Phlp :63––; Eph –: 03 2; Col –:–53 ; – Tm :536). Jesus’ example of true leadership, eharaeterised by submission, servanthood and selfsaerifiee, should be folloeed (Rm – :–32, 93––; – Cor – : 3 5; Eph 5: 23 5; Col 2:–73–9). Yet the key to attaining sueh a quality of leadership does not lie in a moralistie demand to replieate Jesus’ behaviour but rather starts eith the death of the ‘self’ 3 one’s oen interests and desires 3 and emanates from the indwelling presence of Christ himself through his Spirit (Gl : 0; – Cor – :– 3–2; Cor 4:–03––; ––3–2). Leaders should thus not only submit under Christ’s lordship and remain Christ-eentred ehen leading, but leaders should also die in their own efforts and interests and surrender to Christ themselves, to let his life flow in and through the leaders, which implies an intimate relationship with Christ (Phlp 3:8) and a life that is defined by Christ (Phlp 1:21). This can only be attained in the realm of the new creation, in which Christ himself, as head not only of the body of believers but as the head of the whole cosmos, remains the supreme authority and leads in and through leaders whom he enables and empowers through the bestowal of his gifts. The various gifts do not place certain individuals in positions of greater value or importance but in different roles and functions so that all members of the body are equally important for the body to function. In view of Paul’s cosmic portrayal of Christ’s leadership (Phlp 2:6–11; Eph 1:20–23; Col 1:15–22), his perception of Christ’s pre-eminence in leadership is not only confined to the believing community but ought to permeate all of humankind, although this will only be fully realised at the eschaton. Yet leaders should already live eschatologically, under Christ’s ultimate leadership. From a Pauline perspective, the key to the solution for the leadership crisis in Africa thus lies within leaders who come to the fore who do not only follow Christ’s example of self-sacrificial and selfemptying love but are animated and empowered by the indwelling presence of Christ himself. In Pauline terms, this is the only way in which countercultural leadership ideals can be achieved, for if leaders do not lead under Christ’s lordship and under his lifegiving power, leadership will always tend to be self-centred. 67 Chapter 5 Hope and bridgebuilding leadership in a post-COVID-19 context: Insights from 1 Peter Jacobus Koka,b Department of New Testament Studies, Evangelische Theologische Faculteit Leuven, Leuven, Belgium b Faculty of Theology and Religion, University of the Free State, Bloemfontein, South Africa a Abstract In this ehapter, the author reflects on the concept of hope and bridgebuilding leadership in a post-coronavirus disease 2019 (COVID-19) context, characterised by several predicaments, such as potential war in Europe; energy and financial crises; and rising populism and political movements to the right. The author uses a transdisciplinary approach, drawing from the fields of theology and economics and using the research of economist Lans Bovenberg to establish the challenges faced in contemporary society, specifically, the conundrum of the Homo economicus, driven by selfish interest and greed. The author also examines, by means of an exegetical analysis of 1 Peter, how early Christians reacted to crisis and conflict and how their leaders created narratives of belonging to transform spirals of How to cite: Kok, J 0 2, ‘Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. 69387. https://doi.org/–0.4–0 /aosis. 0 2.BK298.05 69 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter eonflict into spirals of hope amidst suffering. The author of this chapter then uses this to reflect on how Christ-followers in positions of leadership should approach the conundrum of the Homo economicus in challenging times to contribute to a more sustainable future. Introduction In this chapter, I want to reflect on hope and bridge-building leadership in a post-COVID-19 context characterised by several predicaments. Currently, we face a potential war in Europe as Vladimir Putin continues to assault Ukraine. Millions of Ukrainians have been displaced and fled to Europe during the last few months. Europe is facing an energy and financial crisis, and inflation sees rising levels that were last seen in the years of the Great Depression, posing the potential for another global conflict. There is also a growing populism and a political move to the right. This was most recently (at the end of 2022) seen in the election of the right-wing political leader Giorgia Meloni of Italy. Leaders are called to embark in their respective fields to work towards global peace and a sustainable future in which the downward spiral of conflict is transformed into an upward spiral of hope. This chapter is an effort to contribute to this goal. The chapter has in view a transdisciplinary discussion between theology and economics. My main conversation partner will be the economist Lans Bovenberg (2018). The aim and purpose of this chapter is to take the insights of Bovenberg related to the breaking of negative spirals of conflict and despair further, as well as to illustrate how 1 Peter encourages believers to break negative spirals and create positive spirals of hope, love and resilience in contexts of conflict and suffering. I am guided in our analytical approach from the perspective of critical correlation between past and present experiences, inspired by the insights of Edward Schillebeeckx (1983). This approach, which I will describe below, demands an exegesis of the present as well as the exegesis of the past and constructing similar contrast experiences in both domains, which could serve as a basis to conduct an analogical comparison between past and present experiences. Thus, in our analyses and ‘exegesis’ of the present, I will draw on the research of the wellknown economist Lans Bovenberg (2018, pp. 21–48) to establish the challenges within our contemporary context related to the conundrum of the Homo economicus driven by selfish interest, greed and a-moral competition and lack of inherent other-regard, which in times of crisis and conflict often leads to an intensification of the latter, leading to a vicious spiral of fear, blame, greed, alienation and lack of hope. This will be contrasted with how early Christians reacted to crisis and conflict and how the leaders of these communities created narratives of belonging, 70 Chapter 5 transforming spirals of eonflict into spirals of hope amidst suffering. Thus, the purpose is to reflect on the critical correlation between past and present experiences, that is, to reflect on how the conundrum of the Homo economicus should be approached by Christ-followers in positions of leadership in challenging times. Methodology: Making use of the method of critical correlation Biblical exegesis and biblical hermeneutics can be defined as the art of interpretation of the Bible and the implications of it for our own context in the present. Over the centuries, interpreters of the Bible have developed approaches to study the text of the Bible in trying to unravel the original message for the first readers. But because Christian Scripture plays a formative role in the identity and ethos of contemporary Christians, the question is how to apply biblical principles in a context far removed in time, space, culture and religion from the original context in which it was produced. This is indeed no simple endeavour and needs a sophisticated approach. In his own exegetical model, the late Andrie du Toit (ed. 2009), a leading South African New Testament scholar of his generation, proposes a model for biblical exegesis that played a significant role in the training of several generations of New Testament scholars in South Africa. In his own development, he was influenced by German and Swiss Evangelisch Theologisch85 scholarship, especially in Basel, where he conducted his doctoral work. The model has three phases and twelve steps, which begin with demarcation of a passage, textual criticism and so on, and end with ‘application’. These steps would be recognised by all biblical scholars as the stateof-the-art approach to exegesis in Reformed [Evangelische Theologische] circles, especially in South Africa. One of the reasons is that Du Toit and his team of leading New Testament scholars at that time produced a series of New Testament handbooks for theological training. The last volume that appeared was the book Focusing on the message (ed. Du Toit 2009), in which several scholars contributed chapters on different exegetical methods. After the chapters on the discipline of hermeneutics, written by 85. The term Evangelisch Theologisch is normally used in German faculties where there are typically an Evangelische Fakultät for Protestant education and a Katholische Fakultät for Catholic Churches. See in this regard, for instance, the University of Bonn and the University of Münster in Germany as examples. The term Evangelisch is not to be translated as ‘evangelical’. The term ‘evangelical’ in English carries with it the connotation of North American evangelicalism, which is not the same. Evangelisch in German is closer in meaning to what South Africans would understand as Protestant theology more broadly. 7– Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter Bernard Lategan ( 009), Du Toit ( 009) provides his ehapter eith the model of exegesis. This model has been used for several deeades in South Afriea. Hoeever, there is one step in the Du Toit model ehieh needs a revision. His final step entails reflection on applying the text for today. Inherent in this model is the belief that once the Bible is exegeted, one can simply apply the principles thereof. Richard Hays (1996) once described this as a typical evangelical approach: ‘The Bible says it, and therefore I do it’. It is usually also an approach that is ipso facto made possible because of a very high view of the authority of Scripture, typical of evangelical approaches. In my own development as a scholar over the last three decades, I was, of course, a product of my own sociocultural context, in which this was the model we had been trained with. But over the years, in the process of a second doctorate, of which the research was mainly conducted in the Netherlands and Germany, I was challenged by Catholic scholars to reflect critically on the South African approach via the insights of the Catholic scholar Edward Schillebeeckx. I will next provide a very short overview of this approach to help the reader understand the dynamics thereof and how this has influenced the methodological approach of this chapter. By means of the metaphor of a bridge to be built between past and present, Schillebeeckx was concerned with the process of strong foundations on both sides of the bridge. We need to study critically, with all the applicable tools and state of the art, the biblical text against the background of the Umwelt in which it was produced. Having done so does not mean one can start building the bridge over the large cliff of time and culture. A simple application of it today, or a ‘re-actualisation’ of the biblical tradition, is a step too fast. Another step is necessary. Just as we thoroughly prepared, examined and built the structure of the bridge on the one side of the cliff or river of time and culture, we need to also do so for the present context. This demands an ‘exegesis’ of the contemporary context by means of appropriate theoretical lenses. This would then lead to a ‘critically reflexive self-consciousness’ approach to Christian praxis (Schillebeeckx [1972] 1974, p. 205, cited in Boeve 2010, p. 15). Once the foundations of the bridge on both sides of the river or cliff have been thoroughly prepared, examined and constructed, one needs to establish why and to what extent it is possible to relate these two experiences to one another. To use a simple example, one cannot simply take a contemporary crisis like climate change and open the Bible randomly and simply exegete that and apply that to the contemporary crisis. Another step is involved, namely to identify which ancient context in Scripture is most appropriate as a contrast experience to serve as the analogical partner for critical correlation with the present. So, for Schillebeeckx, this comes down to a correlation between similar life experiences. But the 7 Chapter 5 term critical in eorrelation is important here. Critical means that one is not uneritieally reading Seripture. Responsible exegetes also must be eritieal about the eay in ehieh the authors of the Bible have approaehed eertain issues. If ee are honest, even those eho hold to a high viee of the authority of Seripture do so in a eritieally seleetive manner. For instanee, problematie texts from the Old Testament, in ehieh the annihilation of another eultural group is ealled for or the stoning of a person eaught in adultery, are in faet not taken to be applieable anymore. Similarly, sueh a person eould not aeeept Paul’s viee on slavery and the manner in ehieh Paul sustained and even endorsed the aneient diseourse of slavery. Sueh a person eould intuitively knoe that in the aneient eontext, slavery eas the norm, and that eas the eontext in ehieh Paul also funetioned as a ehild of his day and age. In faet, sueh an interpreter is busy in the aet of eritieal eorrelation, reflecting critically on the manner in which biblical authors interpreted their world and contextualised the message of Christ in subsequent generations. Schillebeecx does the same, but he takes it a bit further and delves deeper, asking critical questions about the implicit needs that the ancient authors of the Bible wanted to address amidst the contrast experiences of crisis and conflict they were facing. Schillebeeckx would argue that perhaps Paul was not correct in his approach. Who says that he was correct? Those with a very high view of the authority of Scripture would be confronted by this statement or idea of Schillebeeckx. But Schillebeeckx wants the interpreter to pause and ask critically, with a set of sophisticated theoretical tools, what the implied questions and implied answers in the contrast experiences of the past were really like, and whether the answers of the biblical authors were appropriate at all. This is indeed a very challenging question that, at the end, leads to a much more robust and responsible process of critical correlation. Anyone doubting whether such an approach is important should simply be reminded of the absolute devastation that was brought about when South African New Testament scholars like EP Groenewald used the Bible to theologically justify apartheid or when scholars like Gerhard Kittel in Germany did the same to justify Nazi ideology.86 Or, more recently, in the post-COVID-19 context, when the Patriarch of the Russian Orthodox Church declared in 2022 that the sins of Russian soldiers will be completely forgiven when they die on the battlefield in Ukraine. Now, most of the time, the biblical scholar would be emotionally invested in the Bible and hold to a high view of Scripture. However, this does not 86. See Kok (2022) for a discussion of biblical scholars like EP Groenewald and Gerhard Kittel and their respective roles in justifying apartheid and Nazi ideology. 72 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter mean that one is not eritieal toeards Seripture or the eay that the ehureh has interpreted Seripture in the past and the present. Critieal solidarity means that one stands in solidarity eith the ehureh tradition one is embedded eithin, but one does so eritieally as a leader and seholar standing eithin that tradition, eith all the interpretative tools one has to one’s disposal in a given situation. In my oen interpretative methodology, I am inelined to agree eith the approaeh of the Yale sehool, inspired by seholars like Riehard Hays and others like Hauereas, eho argue from Seripture, from a postliberal perspeetive, that Christianity is rooted in a narrative frame ehieh is espeeially aeeessible in the eontext of the ehureh. Udo Sehnelle ( 009, p. 5), in his Theology of the New Testament, eorreetly points out that past events are aleays re-presented by any interpreter from a speeifie angle and east into a narrative frame. Sueh an aet of re-presenting events gives them a partieular meaning that they did not have before they eere interpreted and re-presented eithin a given frame. The task of the biblieal interpreter is teofold: On the one hand, one must eritieally reflect on the manner in which the New Testament message was represented by a particular biblical author within a narrative frame. Even behind an indicative statement like ‘Jesus is Life’, there is a narrative. The indicative statement can only make sense if the full story is told. The act of telling this story is only possible when done in view of the full extent of the Christ event, which of course has its roots in the narrative of the Old Testament. So any effort to explain the meaning of a Christian text must always be done in a pictorial manner; that is, the whole picture is explained in relation to all the objects within the whole frame of the picture. Once this is done, only then can one begin to articulate in narrative form the contemporary contrast experience. As a third step, one needs to critically correlate these two narrative frames and envision ways in which the relevance of the biblical text for the contemporary context can be sketched. Schillebeeckx, as a Catholic scholar, argues the same. He places a high value on the critical correlation between his Catholic tradition and the contemporary context. What he searches for are what he calls analogous contrast experiences, which are shared between the past and the present experiences. For instance, a context of Christians amidst crisis, dislocation and persecution is an example of a contrast experience that might at a given time be shared between a biblical experience and a contemporary experience. Moreover, it is often exactly in these contrast experiences where we seek God’s answers to our questions. Schillebeeckx points out that it is most often in such situations of dislocation and conflict that believers engage most deeply in creating narratives filled with meaning, becoming aware of how the liberating God wants believers to live in a 74 Chapter 5 manner in ehieh life possibilities are opened up. Sehillebeeekx, as referred to by Sehreiter (–984),87 is of the opinion that: [T]he experienee of suffering in the sense of a contrast experience or critical negativity creates a bridge toward a possible praxis, which wishes to remove both the suffering and its causes. (p. 55) Said differently, it is arguable that by its very nature, the dynamics of a negative contrast experience of suffering serve as the breeding ground for the possibility of an alternative future with better life possibilities. So, one could argue that it is the negative contrast experiences, as such, that open up the possibility for an alternative future filled with hope. Perhaps this is also what Käsemann meant with the well-known dictum in our field that the ‘apocalyptic is the mother of all Christian theology’ (see Van Aarde 2002, p. 118). It is the crisis and pain and dislocation – the suffering – that give birth to hope. Without hope, people would disintegrate into despair and hopelessness and into a negative spiral of meaninglessness and destructiveness. The opportunity presented within a negative contrast experience is that it gives birth to hope and expects the opposite of the destruction of the contrast experience and propels one towards the appeal to the humanum: in the contrast experiences of sickness, invasion, war and dislocation, we appeal to the humanum of healing, restoration, reconciliation and peace. The challenge, then, is how to critically correlate past and present experiences such that we make use of the opportunity to construct reality from a Christian narrative framework, that is, how the Scriptures’ dealings with a particular contrast experience can inspire us to construct meaning in a new way, formed by scriptural values. From this perspective, implied questions and answers between past and present contrast experiences are critically correlated with each other, such that a form of continuity between Christian experiences and symbols (symbols like the cross, resurrection, dying like a seed, new life, etc.) of the past is created in our process of ‘re-translation’ of the message for contemporary readers. The only way that Christianity can speak to culture is if it takes the actual questions of contemporary culture seriously. For that reason, theologians must engage in interdisciplinary endeavours in an effort to understand what Paul Tillich described as questions of ‘ultimate concern’, not only of contemporary audiences in a given context but also those of the biblical authors. In our day and age, it is the philosophers, artists, psychologists, sociologists and others, as well as the creative writers, artists, musicians and others who express their ultimate concerns. 87. Schreiter (ed. 1984, p. 55), in The Schillebeeckx reader, Kok (2016, pp. 26–40) discusses how negative contrast experiences and the suffering they bring are the point where hope is yearned for. 75 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter In this ehapter, I eill turn my attention to the eork of Lans Bovenberg ( 018), an influential economist in Europe. As his work is read, I will ask what his insights reveal to us about the contrast experience and what implicit questions and answers he provides as an economist. After an analysis of his work, I will turn to studying 1 Peter as a contrast experience representative of the biblical world of the past and again approach the text with the question of what implicit questions and answers it provides for its contrast expression. Lans Bovenberg and the conundrum of the Homo economicus In the process of research on leadership in a post-COVID-19 world, I encountered the work of Lans Bovenberg. He is a well-known international scholar in economics and worked for the International Monetary Fund and the Dutch Ministry of Economic Affairs. In the past, Bovenberg also served as the deputy director of the Netherlands Bureau for Economic Policy Analysis and is currently a professor of Economics at the Tilburg University and a recent winner of the prestigious Spinoza Prize. He plays a leading role in the curriculum design of economics in the Netherlands and influences economic policy, international macro-economics, labour economics and much more. For that reason, he is considered to be an important voice with whom to dialogue in reflecting on the fundamental problems and challenges of the Homo economicus. It is even more appropriate to dialogue with him as he recently (Bovenberg 2018) published, shortly before COVID-19, a chapter on ‘Economics as a discipline of hope’ in which he conducted an interdisciplinary study between economics and theology, trying to answer implied questions and needs from the perspective of the lacunae within economics with the implicit answers provided by Christian Scriptures. These kinds of endeavours are much appreciated, but at the same time, it is very clear that Bovenberg lacks the exegetical and hermeneutical ability to do justice to the world behind the text, the world within the text and the world in front of the text, which reveals his lack of training in theology. This chapter would like to build on the work of Bovenberg (2018) but supplement it with our own expertise in theology and biblical studies. Lans Bovenberg was invited to contribute a chapter in the book Driven by hope: Economics and theology in dialogue, which became the sixth volume in Peeters’ series, ‘Christian Ethical Expectations in Leadership and Social Ethics’, an initiative of the Institute of Leadership and Social Ethics (ILSE). As mentioned, Bovenberg’s own contribution was entitled ‘Economics as a discipline of hope’. In his chapter, he argues in favour of the need that exists to reform education in economics, a task that is also assigned to him in the Netherlands especially. One of the primary goals of this reformation is to 76 Chapter 5 reframe eeonomies eithin a stronger relation viee, in eontrast to the superindividualist and eompetitive Homo economicus. Bovenberg aims to eonstruet an alternative relational ‘maeronarrative’ of hope for eeonomies that is inspired by the Christian gospel. Generally, eeonomies is interested in transforming eonflicts that result from competition and distribution of scarce and limited resources by means of mutual collaboration for the common good. From this perspective, he wants economics to contribute in ways that break the spiral of conflict and turn it into a spiral of hope and human flourishing by means of win-win collaboration. This is the aim and vision of Bovenberg’s project. But such a lofty aim and vision is born from the context of the devastating consequences of the contrast experience of its opposite. In his paper, Bovenberg describes economists as also making use of interpretative models, which are abstract conceptualisations that function as cognitive maps of orientation. But such abstraction into models of a vast amount of detail ipso facto entails that one must leave out a large amount of detail in order to get to a rather simplified model that could be tested empirically. The outdated map in economics education is driven by the ‘autonomous Homo economicus’, who is a rational individual who determines their own destiny, needs and desires and who is essentially ‘self-interested’ and ‘a-moral’ (Bovenberg 2018, p. 25). The principle is that the Homo economicus ‘[…] value[s] only their own welfare and do[es] not intrinsically care about justice, morality or relationships. Relationships are only instruments for raising welfare and are not valued for their own sake’ (Bovenberg 2018, p. 25). The Homo economicus is most at home with the governance model of competitive markets. The main motivation of the Homo economicus is money, and the whole governance model is based on the assumption that trust in money will determine proper behaviour and motivation. Bovenberg observes that over several decades, if the metaphor of a time-lapse camera may be used, certain patterns emerge. He noticed that those who mainly rely on the Homo economicus model of the rational, a-moral individuals in economics education produce suspicious and self-centred students who are ‘[…] egoistic, cynical, and fearful […]’ (Bovenberg 2018). Bovenberg (2018) remarks: Students learn that in order to conform to others, they should be suspicious and self-centred [… T]he assumption that people are motivated only by selfishness results in fear of greed, makes people afraid to commit, and this leads people to look after only their own interests. Hence, the model of the Homo economicus can become a self-fulfilling prophecy. (p. 26) He rightly observes that this is a recipe for a general lack of hope and a lack of trust, leading to what he describes as an emotional ‘climate crisis’ in the Western world, fuelled further by a growing movement towards the political right, growing populism, a spirit of fear and a general feeling of 77 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter despair and hopelessness. This is the eonundrum and impasse of the Homo economicus model of the West.88 The advantage of the Homo economicus is its disillusionment and realistie approaeh to life, expeeting to be let doen by others and get hurt in the proeess.89 In the experienee of Bovenberg, this model of the Homo economicus leads to a negative spiral of fear, greed, laek of trust and a turn to selfish self-interest and alienation as a self-fulfilling propheey. This experienee then leads to ‘angry eondemnation’ and general distrust, as eell as a laek of foeus on ein-ein solutions for the sake of the eommon good. Naturally, then, this existential orientation leads to despair and drives out any vitality for a positive sense of hope. Sehematieally, this ean be expressed as shoen in Figure 5.–. Fear and greed Selfishness Misery Distrust Blame and angry condemnation Alienation Being let down and disillusioned Source: Author’s oen eork. FIGURE 5.1: Negative spiral of the Homo economicus.90 88. See in this regard also the eork of Samuel Boeles ( 0–6) on the moral eeonomy and ehy good ineentives should not be a substitute for good and moral eitizens. 89. See the eork of Luigino Bruni ( 0– ), in ehieh he diseusses the eound and the blessing in eeonomies, relationships and happiness. 90. The eopyright of this figure is that of J Kok, but the eoneeptual information is that of L Bovenberg ( 0–8), as already diseussed. 78 Chapter 5 It is eithin the eontext of this negative eontrast experienee in the negative spiral related to the Homo economicus that Bovenberg endeavours to argue that the Christian faith provides the antidote to the erisis. Unfortunately, Bovenberg does not do justiee to the eomplexity involved in biblieal exegesis and biblieal hermeneuties, not even to mention more eomplex and sophistieated approaehes like eritieal eorrelations beteeen past and present experienees. He quotes random biblieal texts eompletely out of miero-, meso- and maero eontext and makes himself guilty not only of anaehronism and ethnoeentrism but of etie eisegesis, and he does not illustrate any sensitivity to reading the biblieal text against its original soeioeultural and historieal eontext. This eomes doen to an uneritieal fundamentalist reading of Seripture applied to eontemporary ehallenges, ehieh I argued earlier is a shorteoming in many uneritieal approaehes in the applieation of the Bible. In his diseussion of the biblieal texts, he referenees no rigorous aeademie theologieal sourees (exeept for one or teo). I eill next attempt to fill the gap that Bovenberg left by trying to eome as elose as possible to his oen eognitive maps that he sees as a solution for the eonundrum of the Homo economicus. I eholeheartedly support his effort to engage Christian Scripture and would like to support his vision for collaboration across the disciplines. I will try to flesh out in more detail the notions that he alludes to in his own approach to further strengthen and support his claims related to theological insights. He makes the statement, based on Luke 23:34, that ‘Christ’s non-conformist, vulnerable behaviour stops the vicious cycle of disconnection and death’ (Bovenberg 2018, p. 35). His main thesis is that Jesus Christ projected his hope unto God, and at the cross prayed on behalf of his persecutors, asking God to forgive them. For Bovenberg, this shows him that Jesus modelled an ethos of seeing potential and worth even in wicked people and trusting God as Father to bring out this potential in people, leading out of a spiral of meaninglessness and despair and into meaningfulness. This is the opposite of blame and shame and breaks the cycle of violence. He postulates that this is only made possible based on a relational view of humanity, which is based on trust in God and viewing people as created in the imago Dei. Essentially, this ipso facto demands a relational anthropology (Bovenberg 2018, pp. 28–30) in which Christian hope drives people to break the negative cycle of the Homo economicus and create an upward cycle that consists of trust, confidence and love. He refers to the ‘virtuous dance’ of ‘appreciation, joy, and trust’, which essentially reinforces itself in a self-fulfilling prophecy within a ‘virtuous cycle of the divine household’ (Bovenberg 2018, p. 32). He argues that Christian hope provides people with enhanced vision, and they become like people standing on a mountain, leading to a broader perspective. This view gives them a sense of confidence 79 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter and hope beyond the erisis of the here and noe. Bovenberg ( 0–8, p. 27) expresses the point strongly ehen he erites that sueh a viee of hope ‘heals their eyes’. Sehematieally, Bovenberg’s theology ean be expressed as shoen in Figure 5. . Love God and others Joy Trust God and others Healing Appreeiate and see inherent potential Hope Forgive Source: Author’s oen eork. FIGURE 5.2: Positive spiral of the person inspired by the Christian faith.9– In my opinion, Bovenberg’s oen approaeh should be supplemented, and I eill aim to do so in the folloeing seetion from my oen diseiplinary perspeetive as biblieal seholar. 1 Peter: Hope amidst suffering – Peter is, par excellence, a Nee Testament letter that eants to provide hope and nee identity for believers amidst the eontrast experienee of alienation and perseeution (see e.g. Poeell 009, p. 48–). 9–. The eopyright of this figure is that of J Kok, but the eoneeptual information is that of L Bovenberg ( 0–8), as already diseussed. In his oen model, he aeeentuates trust, appreciation and joy, and for that reason I have made the font bold and underlined. 80 Chapter 5 The opening salutation of the letter immediately sets the seene by deseribing the readers as παρεπιδήμοις διασπορᾶς [aliens in the diaspora]. The letter elaims9 to be eritten from Babylon (Rome, see – Pt 5:–2) by Peter, an apostle of Jesus Christ [Πέτρος ἀπόστολος Ἰησοῦ Χριστοῦ] (– Pt –:–a), eho at the time of eriting presents himself as an elder and group prototype (– Pt 5:–). The letter is handed to the eongregations by Silvanus (– Pt 5:– ). The author erites to those eho find themselves in a situation of dispersion, alienation, perseeution, soeial ostraeism and rejeetion, disloeation and fear in Asia inor (– Pt –:–, 4:–6). It eas most probably eritten to funetion as a eireular letter to be taken from eommunity to eommunity in Asia inor. It is uneertain ehether it is possible to say that Christians eere perseeuted by the Roman authorities in a systematie fashion during this time. Seholars are divided on the issue, but all agree that there is ample evidenee that Christfolloeers experieneed soeial ostraeism during this period in history. Seholars eho study the Nee Testament from a soeial-seientifie perspeetive, like Crook (ed. 0 0) and DeSilva ( 0 ), argue eonvineingly that aneient people lived in a group-oriented or dyadie soeioeultural eontext ehere honour and shame eere fundamental values of that paternalistie soeiety, ehere it eas expeeted that people eonform to the values of soeiety and submit to the authority of the paterfamilias. Converting to the Christfolloeing movement entailed that believers eould no longer partieipate in the soeioreligious environment in ehieh they originally found themselves. In the aneient eorld, religion eas deeply integrated in every aspeet of soeiety. Arehaeologieal evidenee from Pompeii reveals that houses had little temples in the eentral plaee eithin the house and that the household gods eere honoured not only in the temple but also in the house itself (Longeneeker 0 0, pp. 2935–, 8–, esp. – 3 ). The aneient eorld eas permeated by religion in every aspeet. Converting to the Christ-folloeing movement entailed a nee identity and a nee ethos that, by implieation, ereated distanee from their previous pagan eays. In – Peter, ee see this elearly ehen the author of the letter erites to the believers and reminds them of their former pagan eays. This leads to them being slandered and abused, being ealled κακοποιῶν [evildoers]. The text makes elear, if one folloes the early textual eitnesses like Papyrus 7 and the Codex Sinaitieus, that they are maligned beeause 9 . ost seholars are of the opinion that this letter dates from a later period in history after the deaths of Peter and Paul. There are several reasons for this, of ehieh the high-level Greek is one example, ehere doubt exists about ehether a fisherman like Peter eould have been able to erite it; another issue is signs of institutionalism ehieh are reminiseent of later periods in history. For eritieal diseussions in this regard, see the eommentaries on – Peter, of ehieh Jobes ( 005) is one eho provides an overviee of the debate. See in this regard also Poeell ( 0–8, p. 482) and the introduetion seetion in iehaels (–988). Poeell eorreetly argues that if – Peter is pseudonymous, then it makes sense that it eas eritten around 89 AD, ehieh eas the period ehen Domitian explieitly began to aggressively shoe hostility against Christians. 8– Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter they bear the name of Christ (– Pt 4:–43–6). The latest eoherenee-based genealogieal method’s ehoiee (see N.A. [Nestle-Amand] 8) to go baek to the reading of the textus receptus does not exclude suffering amidst the context of bearing the name Christian or being followers of Christ. Powell (2018, p. 488) is correct that what was at stake in that context was their honour. Following Jesus directly led to them being shamed, which is a form of social death in such dyadic societies in which honour and shame were pivotal social values. The act of being labelled with the negative term ‘Christian’ was ‘more than mere annoyance: these Christians have experienced a loss of status and social reputation’ and would have been experienced as a real existential ‘fiery ordeal’ (1 Pt 4:12), leading to social ostracism and dislocation and the suffering that this entailed in such grouporiented societies (Powell 2018, p. 488). From this perspective, it makes sense why the opening words of the letter clearly started with addressing these believers with a sensitivity to their existential crisis and the fear (1 Pt 3:1) amidst suffering (1 Pt 4:16) they experienced within the context of identity dislocation, which the author of 1 Peter will address in the rest of the letter. The implicit questions that the author of 1 Peter is trying to address revolve around dislocated identity, and he starts his letter in the first verse with a powerful metaphor related to alienation and will use the rest of the letter to create a new sense of identity. Believers are presented as having turned to the living and true God, away from idols, but now they are experiencing marginalisation and a sense of identity crisis in a grouporiented world and have become aliens in a form of dispersion, having lost their identity. In the ancient reciprocal Mediterranean context, it was believed that evil should be repaid with evil and what was done to one person should be done back to others. This fuelled the spiral of violence. Implicit in this is the question of how to live as Christians who follow Christ. Repay evil with evil, or break the spiral of violence with love and forgiveness? This is exactly what the author of 1 Peter wants to address, and he provides concrete answers to their implied questions deriving from the existential contrast experience they are experiencing. New Testament scholars studying 1 Peter from the perspective of social identity theory have illustrated how 1 Peter’s opening words start with a sense of loss of identity, alienation and not belonging (see Still & Webb 2014, pp. 455–472). They show how 1 Peter deliberately addresses this need by providing a cluster of metaphors to instil a new sense of identity. Drawing on the sociocognitive metaphor research of Lakoff and Johnson (2003), in combination with insights from social identity theory (Still & Webb 2014), scholars point out that 1 Peter makes use of several metaphors that belong to the domain of family metaphors to create a new sense of identity and belonging between believers.93 In a recent study, Kok (2023) illustrated the 93. For a good discussion of how ancient Mediterranean families functioned, and the manner in which early Christians used family metaphors to create social reality, see Moxnes (ed. 1997). 8 Chapter 5 folloeing eluster of family metaphors being used by – Peter to make it elear that believers are taken up into the nee family of God. Firstly, a elear eontrast is being ereated beteeen the past and present (see Figure 5.2). Seeondly, the author of – Peter goes to great lengths to illustrate that believers in Christ have been taken up in the nee family of God. In Figure 5.4, the reader ean elearly see several metaphors being used by Paul, in ehieh one simply eannot deny that he draes from the souree domain of family relations to explain the target domain of the nee dispensation that eame about ehen believers eame to faith. In this regard, ee ean agree eith Bovenberg that early Christians eent to great lengths to reeast the meaning of the Christian faith eithin relational terms, and they used the most intimate metaphor they eould, namely that of a family. Within a family, there is eare, trust and mutual love. It is the eish of a parent to see the potential of a ehild eome to fruition, and for that reason, the author of – Peter sees the inherent potential of believers by aeeentuating that they have the possibility to groe and mature in the faith, espeeially amidst their eontrast experienee of perseeution (see Figure 5.4). Reeiproeity, eare and love stand firm eithin this metaphor, in ehieh believers are presented as brothers and sisters (– Pt 5:9, – , –2), sharing in God’s love and in mutual love for eaeh other (– Pt –: ; 5:–35). They all share in the eommon good of an inheritanee (– Pt –:–8), and they eill be nurtured by God, just as a mother nurtures her beloved ehild. Inherently eithin the deep strueture therein, one finds the notion of proteetion and eare. For that reason, they are ealled upon to folloe the example of their Lord Jesus Christ, eho blessed those eho perseeuted him. In – Peter 2:8, the author urges the readers by means of a series of adjeetives to be single-minded [ὁμόφρονες], sympathetie [συμπαθεῖς], loving and appreeiating of eaeh other [φιλάδελφοι], tender-hearted [εὔσπλαγχνοι] and humble [ταπεινόφρονες]. The ethos just expressed is, in the immediate mieroeontext of the text, eontrasted eith its opposite. Onee you eere not a people, οἵ ποτε οὐ λαός, 3 νῦν δὲ λαὸς θεοῦ, Contrast A + Result But noe you are God's people Onee you had not reeeived merey, οἱ οὐκ ἠλεημένοι, 3 Contrast B + νῦν δὲ ἐλεηθέντες Result But noe you have reeeived merey Source: Kok ( 0 2, p. ––9). FIGURE 5.3: Former and nee identity. 82 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter Groeth to maturity ( : ) Birth (–: 2) God as father (–: ) Parental gift of life (–:2) Obedienee (–:–4, ) other and infant ( : ) Family metaphor imagery Children ( : ) Inheritanee (–:–8) Food and milk ( : ) utal love (–: ; 5:–-5) Birth 3 seed ( : 2) Brothers and sisters (5:9, – , –2) Family story Source: Kok (2023, p. 121). FIGURE 5.4: Family metaphor imagery. In – Peter 2:83 , the author diseusses hoe Christians should shoe brotherly love and hoe to shoe patienee amidst persecution and suffering. As I have mentioned, the ancient Mediterranean world was characterised by reciprocity, where evil was repaid with evil. Remarkable then is how 1 Peter 3:9 explicitly contrasts the good and restorative relational ethos of Verse 8 with advice on how to avoid the negative spiral of conflict. He states how believers should treat one another and even those who persecute them (see Figure 5.5). Clearly visible is the breaking of the spiral of violence by not repaying evil with evil but giving blessing, based on their identity in Christ, with an eye on a reward from God in the future. Von Siebenthal (2019, p. 397) argues that in this letter, the participial is often used with imperative force (e.g. also in 1 Pt 2:12; adjectives are often also used thus in 1 Pt 2:18; 3:1, 7, 9, 15). 1 Peter encourages believers, with imperative force, to bless others and keep their tongue from evil and their lips from speech that is deceitful. This comes down to truth, a very important value of the earliest Christians, 84 Chapter 5 “μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ Do not repay evil eith evil Avoid ἢ λοιδορίαν ἀντὶ λοιδορίας, Or insult eith insult Avoid On the eontrary Contrast Bless/eish eell Pursue Beeause you eere ehosen Reason So that you may inherit a blessing Purpose τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίαν κληρονομήσητε.” Source: Author’s own work. FIGURE 5.5: 1 Peter 3:9. ehieh Bovenberg rightly also identifies as a prerequisite of trust. Believers are eneouraged to turn from evil toeards that ehieh is good and to aetively seek and pursue peaee (– Pt 2:––). The author of – Peter 2 asks his readers: ‘Who is going to harm you if you are eager to do good?’ This eomes doen to ehat iroslav Volf ealls an attraetional ‘soft difference’.94 The author of 1 Peter acknowledges that even if believers might suffer for doing that which is good and right, they are in fact not shamed but blessed (1 Pt 3:13), and for that reason they should not fear or be frightened but rather honour Christ as their Lord (1 Pt 3:15). He encourages believers to always have an answer ready at hand when the occasion comes to witness to the hope they have, and do so in gentleness and respect (1 Pt 3:15), keeping a clear conscience, so that those who speak maliciously against their good behaviour in Christ may be ashamed of the slander they make themselves guilty of (1 Pt 3:16). Lastly, 1 Peter ends Chapter 3 with the reminder that this identity-ethos of believers is to be built on the example of the group prototype, Jesus Christ, who also suffered for sins although he himself was righteous for the purpose of bringing believers to God and to true insight (1 Pt 3:17–18). 1 Peter was especially concerned with the character and virtue of believers based on their identity, especially amidst negative contrast experiences. In another striking metaphor, 1 Peter explains that difficult circumstances are like the refining process of gold. In 1 Peter 1, he says (in the New International Version [NIV]) that: (3) Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, (4) and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you, (5) who through faith are 94. See Miroslav Volf’s (1994) excellent paper entitled ‘Soft difference’, in which he argues that the pastoral leader of 1 Peter motivated followers of Christ to not retract in isolation from the world but to let their difference be soft and even attractive (see e.g. 1 Pt 3:1ff). 85 Hope and bridge-building leadership in a post-COVID-–9 eontext: Insights from – Peter shielded by God’s poeer until the eoming of the salvation that is ready to be revealed in the last time. (6) In all this you greatly rejoiee, though noe for a little ehile you may have had to suffer grief in all kinds of trials. (7) These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed. (8) Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, (9) for you are receiving the end result of your faith, the salvation of your souls. (vv. 3–7) This section reminds one of the observation of Bovenberg that the basis of hope is trust and that believers stand on a mountain, seeing things from above, from God’s perspective. Pastoral leaders like the author of 1 Peter did the same. He showed believers a picture of the past and also of the future and from God’s perspective. That links to Bovenberg’s metaphor of the view from the mountain. Believers know that God is their protector who shields them and their heavenly inheritance (1 Pt 3:5). That future also functions as a point of orientation, pulling them into God’s desired future, a grand narrative of which they already know the outcome. Peter also wants believers to be taken up in the larger story, seeing earthly suffering and conflict as something that ultimately could be transformed by God into refined spiritual gold. The focus of believers should be on God’s future, on God’s vindication. This should lead to love towards God and fellow believers and, above all, to inexpressible and glorious joy (1 Pt 3:8). Again, this reminds one of the triad of Christian virtues that Bovenberg points out, namely joy, trust and appreciating God and others. Instead of blaming and shaming others, the Christ-followers are called to break such spirals of violence and alienation by blessing others. Their suffering is redefined in such a way that the metaphor of refinement becomes a positive metaphor of spiritual growth and maturity, leading to resilience. It is also directly on the level of the same verse connected to an ethos that motivates believers to not fall into the negative spiral of fear, blame, misery, greed and alienation, but rather towards an upward spiral of praise, glory, honour, love, humility (1 Pt 3:8), inexpressible and glorious joy and hope. In 1 Peter 3:8, the author urges the readers by means of a series of adjectives to be single-minded [ὁμόφρονες], sympathetic [συμπαθεῖς], loving and appreciating each other [φιλάδελφοι], tender-hearted [εὔσπλαγχνοι] and humble [ταπεινόφρονες]. Conclusion We live in a post-COVID-19 context with radical new challenges. The COVID-19 pandemic entailed a global crisis, and shortly after (in 2022), Russian president Vladimir Putin started the war with Ukraine, which led to millions of people being displaced and to an energy crisis in Europe. Currently, Europe is experiencing levels of rising inflation that have not 86 Chapter 5 been seen sinee the years of the Great Depression around the Seeond World War. The potential for global eonflict is at its highest point in several decades. To be expected, one observes a growing populism and political move to the far right. Most recently, this was seen in the general elections in Italy, where Giorgia Meloni, of the far-right Brothers of Italy Party, won the election. The BBC reported on 26 September 2022 that if Meloni won, it would be the ‘most right-wing government since World War Two’.95 This is a significant and alarming change. Italy is Europe’s third-largest economy. It is in such a context where all should focus on a sustainable future that is inclusive and do so in a way that trust is not lost, and conflict is avoided. For that reason, we need strong reconciling leadership. Lans Bovenberg is one such person who is strategically positioned in his own field of economics to make a difference, not only in economic policy but also in the training of the next generation of economists. We welcome transdisciplinary projects that aim to work towards the common good, sustainability and peace. I agree with Bovenberg (2018, p. 41) that what we need to strive for is justice and ethics, creating the balance of a win-win situation, which is, in fact, at the very ‘heart of justice: giving all people their rightful, fair share’. Bovenberg sees in the golden rule of Jesus Christ, expressed in Matthew 7:12, that all believers are encouraged to ‘do to others what you would have them do to you, because this sums up the Law and the Prophets’ (my translation from original Greek). In this chapter, I have investigated 1 Peter from an exegetical perspective and aimed to show how 1 Peter contextualised the core of the message of Jesus for his audience several decades after the death of Jesus Christ. I aimed to illustrate that justice should be done to the biblical text by means of exegetical analyses and by means of the method of critical correlation between past and present experiences. I also aimed to illustrate in this chapter how the intuition of Bovenberg was correct, but how a more detailed exegesis can be done to illustrate how 1 Peter steered his audience away from negative downward spirals into despair, choosing instead to propel his audience into an upward spiral of hope, love and resilience by building bridges to outsiders in contexts of suffering. 95. See in this regard the article written by Paul Kirby (2022). 87 Chapter 6 Re-imagining leadership in a post-COVID-19 glocal village to provide spiritual healing and pastoral care Rudy A Denton Unit for Reformational Theology and the Development of the South Afriean Soeiety, Faeulty of Theology, North-West University, Potehefstroom, South Afriea Abstract This ehapter explores a re-imagining of leadership in the faee of ehallenging post-eoronavirus disease 0–9 (COVID-–9) realities to provide an appropriate spiritual healing and pastoral eare proeess. The point of departure in this ehapter eill be from seriptural and aeademie literature to propose a praetiee of healing and eare despite adverse uneertainties in a post-COVID-–9 soeiety. The ehapter eill delve into normative indieators to equip Christian leaders to address the impaet of COVID-–9 on a miero level in eommunities and on a maero level eithin larger systems in a glocal village (loeal and global). Post-COVID-–9 realities eall for initiatives and eooperative determination by leaders to be visionary role-players in eonveying a praetiee of healing and eare in a radieally altered glocal village. How to cite: Denton, RA 0 2, ‘Re-imagining leadership in a post-COVID-–9 glocal village to provide spiritual healing and pastoral eare’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. 893–04. https://doi. org/–0.4–0 /aosis. 0 2.BK298.06 89 Re-imagining leadership in a post-COVID-–9 glocal village Presenting a spiritual healing and pastoral eare proeess should bring hope ehere there is ineptitude and a need for direetion and strong leadership. Post-COVID-–9 Christian leaders ean fulfil the task of developing strong leadership through healing and eare in a glocal village. Within the Afriean eontext, leaders should use their unique position in ehureh and soeiety to enhanee the eell-being of others, espeeially those eho have been severely affected by the pandemic. Servanthood, compassion and humanity should guide Christian leaders as the moral guideline in interpersonal relationships in a glocal village. An appropriate re-imagining of selfless leadership should lead to healing and care in the church’s ministries in Africa, particularly in South Africa. Introduction The outbreak of the COVID-19 pandemic had a devastating impact on humanity, creating a new glocal (local and global) reality that requires different measures and interventions to deal with the effects of the crisis. Furthermore, the COVID-19 pandemic opened a vital dialogue about how best to face and address long-term challenges arising from a devastating virus. Given efforts made to save lives from COVID-19 and the distress people faced during the pandemic, the issues concerning post-COVID-19 realities are pushed into the spotlight and to the forefront of people’s minds to maintain resilience. Post-COVID-19 changes call for a review of priorities in life, the needs of society and what the future holds for people in the world. It calls for initiatives and cooperative determination by churches and church leaders to be visionary roleplayers in conveying a practice of healing and care in a radically altered glocal village. Within the African context, leaders should use their unique position in the church and society to enhance the well-being of others, especially those who have been adversely affected by the pandemic (cf. Knoetze 2022, p. 5). The COVID-19 pandemic transformed how we think about the world and our societies. Diverse cultural and social environments in an unpredictable ‘glocalising’ world make it necessary to review fundamental action-guiding principles that reflect on post-COVID-19 realities and practices around the globe and the appeal for a practice of healing and care despite adverse uncertainties in a post-COVID-19 society. According to Blatter (2013) in the Encyclopaedia Britannica, ‘glocalisation’, as a linguistic hybrid of globalisation and localisation, is about combining both ‘universalising and particularising tendencies in contemporary social, political, and economic systems’. Blatter (2013) highlights ‘glocalisation’ along the following outline: 90 Chapter 6 Gloealization indieates that the groeing importanee of eontinental and global levels is oeeurring together eith the inereasing salienee of loeal and regional levels. Tendeneies toeard homogeneity and eentralisation appear alongside tendeneies toeard heterogeneity and deeentralisation. But the notion of gloealisation entails an even more radieal ehange in perspeetive: it points to the intereonneetedness of the global and loeal levels. (p. –) There ean be little doubt that soeieties pereeive the eorld at this moment in time as a glocal village transformed and regrouped into a rapid diffusion of social structuralism and modified systems around the globe. Because of globalisation and the spread of the pandemic, post-COVID-19 realities have been created through the experience of changed conditions in the world as a glocal village and the restructuring of local spaces and identities. The COVID-19 pandemic has glocally interrupted and affected established structures of governments, communities, churches and church ministries. Issues of self-isolation, quarantine, social distancing and lockdown restrictions directly influenced religious expression (Kruger 2022, p. 1). During the COVID-19 pandemic, rules ‘required that people keep their distance from each other; isolate themselves and avoid social interactions’ (Lekoa & Ntuli 2021, p. 1). Magezi and Magezi (2022, p. 1) emphasise that COVID-19 ‘has negatively affected the church in various ways, including worship, fellowship, finance, interrelationships, mission, evangelism, outreach, finance and pastoral ministry plus various other ministries and programmes’. This chapter aims to provide a normative guide to churches and church leaders to be visionary role-players in conveying a practice of healing and care in a post-COVID-19 glocal village. Re-imagining leadership initiatives and cooperative determination should bring hope where there is ineptitude and a need for direction and strong leadership. The chapter will employ a scriptural and academic literature study to accomplish this objective. An appropriate re-imagining of leadership should provide a normative guide to determine particular strategies and actions or practices of leading change in a post-COVID-19 glocal village (cf. Osmer 2008, p. 176). Within an African context, with a specific focus and perspective from a postCOVID-19 South Africa, church leaders should develop their unique leadership in the church and society to promote the well-being of others, despite adverse uncertainties in a post-COVID-19 world. Repercussions of the COVID-19 crisis The COVID-19 crisis had profound implications for all who suffered the loss of lives and livelihoods during this segment of their lives. Verster (2021, p. 2) elucidates that ‘COVID-19 is a dreadful disease that led to millions of 9– Re-imagining leadership in a post-COVID-–9 glocal village deaths, massive finaneial loss, and other eommunity ehallenges’. oreover, there is no hesitation in admitting that the COVID-–9 pandemie has also directly affected the mental health of communities and their leaders (Lekoa & Ntuli 2021, p. 1; Oberholzer 2022, p. 2). The COVID-19 pandemic has put extraordinary pressure on people’s lives by filling the world with confusion, chaos, chronic stress and fear (Le Roux et al. 2022, p. 2). Giannopoulou et al. (2021, p. 5) and Kruger (2021, p. 3) mention that the development of COVID-19 post-traumatic stress syndrome, as one of the pandemic’s results, will be a reality with us for years to come. The COVID-19 crisis has undeniably disrupted, unsettled and changed the physical, emotional, psychological, spiritual and financial world of human lives (cf. Johnston et al. 2022, p. 21; Kamal et al. 2021, p. 4; Le Roux et al. 2022, p. 2; Ngcobo & Mashau 2022, p. 1). Henderson (2021, p. 9) states that ‘the effects of the virus touch every sphere and strata of human community and productivity’. At the onset of the news about the virus, which was confirmed as a pandemic in March 2020 by the World Health Organization (WHO), the devastating impact on humanity and the lasting effect on faith communities will be felt in communities long after COVID-19 (cf. Da Silva 2020, p. 2; Taylor et al. 2020, p. 17). Building a resilient future and recovering from COVID-19 became more challenging as the world was hit by humanitarian insecurity worldwide (see Douglas et al. 2020, pp. 223–225). People, particularly the poor and vulnerable, have been forced to flee and seek refuge because of disaster, conflict and war. In addition, the spectre of supply shortages, higher energy prices and higher costs for food and vital commodities loom large worldwide. With the contemporary post-COVID-19 humanitarian insecurity in the world, there is also a constant call for more inclusiveness of people on the margins of society. The COVID-19 crisis opened up discussions concerning the problem of social and cultural inequality. Inequalities between sociodemographic communities and groups, such as gender, race, age, sexual orientation, disability and ethnicity, still exacerbate differences in the socio-economic status of people. The marginalisation of people and those adversely affected by post-COVID-19 realities continue to form widespread barriers to inclusion and participation in society. Madonsela (2020b) emphasises that: [T]here is no gainsaying the fact that the COVID-19 regulatory approach taken to date has saved lives. Yet the paucity of an impact consciousness has likely exacerbated poverty, inequality, mental health challenges, family dysfunctionality and societal vulnerabilities. (p. 2) Belonging to the changed post-COVID-19 society without realising the widespread impact of the virus increases the challenges of surviving the escalating realities of social changes, psychological effects and distress worldwide. 9 Chapter 6 Patterns of post-COVID-19 encounters The soeial ehanges and psychological effects of COVID-19 are with humanity all over the world. Post-COVID-19 realities restructured societies from survival and crisis management to recovery and particular actions. However, the rapid spread of COVID-19 infections, which brought about social changes, lockdowns and restrictions on church services and activities, has reduced the opportunity for churches and church leaders to play a prominent role in preparing and developing strong leadership for challenging post-COVID-19 realities. To equip Christian leaders to address the impact of post-COVID-19 realities on a micro level in communities and on a macro level within larger systems in a glocal village, strong leadership remains essential to provide healing and care to people affected by the pandemic. Society, as a social system, pursues a community based on social interaction and democratic governance, which integrates social justice and human rights (cf. Madonsela 2020b, p. 1). In terms of the Constitution of South Africa, as a democratic state (Constitutional Assembly 1996; Republic of South Africa [RSA] 2012), human dignity, equality and human rights advancement are supposed to be respected, promoted and protected. In protecting the rights of all people, emphasis is placed on the protection of vulnerable groups, who are the most exposed to injustice and prejudice (Dube 2020a, p. 3). In light of Sections 9 and 10 (RSA 2012), the Constitution reads: Section 9: Equality (1) Everyone is equal before the law and has the right to equal protection and benefit of the law. (2) Equality includes the full and equal enjoyment of all rights and freedoms. To promote the achievement of equality, legislative and other measures designed to protect or advance persons, or categories of persons, disadvantaged by unfair discrimination may be taken. (3) The state may not unfairly discriminate directly or indirectly against anyone on one or more grounds, including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language and birth. (4) No person may unfairly discriminate directly or indirectly against anyone on one or more grounds in terms of subsection 3. National legislation must be enacted to prevent or prohibit unfair discrimination. (5) Discrimination on one or more of the grounds listed in subsection 3 is unfair unless it is established that the discrimination is fair. Section 10: Human dignity Everyone has inherent dignity and the right to have their dignity respected and protected. (pp. 5–6) 92 Re-imagining leadership in a post-COVID-–9 glocal village A visualised transformed South Afriean soeiety should bring about ubuntu, soeial reeonstruetion, reeoneiliation and overeoming past injustiees (Dube 0 0a, p. 2; Venter 0–8, p. –5–). ashau and Kgatle ( 0–9, p. 5) state that ubuntu, as a theologieal eoneept, ‘holds humanity aeeountable to one another, ehile honouring the biblieal eommand to love one’s neighbour as oneself’. Doing ehat is unbiased, just and nondiseriminatory in a eonstitutional demoeraey, Seetion 7, in partieular, pledges the right of aeeess to health eare (RSA 0– ): Seetion 7: Health eare, food, eater and soeial seeurity (–) Everyone has the right to have aeeess to: (a) health eare serviees, ineluding reproduetive health eare; (b) sufficient food and water; and (c) social security, including, if they are unable to support themselves and their dependants, appropriate social assistance. (2) The state must take reasonable legislative and other measures, within its available resources, to achieve the progressive realisation of each of these rights. (3) No one may be refused emergency medical treatment. (p. 11) However, the pandemic has exposed age-old structural weaknesses in South Africa that have progressively worsened. The COVID-19 crisis has made a challenging state of affairs worse and revealed profound social injustices, conceptual deficiencies and structural inadequacies (Serfontein 2021, p. 1). According to the South African Economic Reconstruction and Recovery Plan (RSA 2020): Corruption has had a profoundly negative impact on the ability and capability of the state to deliver. It has reached alarming proportions, and emboldened acts of corruption over time have eroded public trust in the ability and capability of the state to deliver services to South Africans. (p. 30) Addressing the impact of post-COVID-19 constraints will require a range of reforms and selfless leadership to create a more resilient and inclusive society. During the signing of the Constitution in 1996, Nelson Mandela stated (see Madonsela 2020a): In centuries of struggle against racial domination. South Africans of all colours and backgrounds pledged loyalty to a country which belongs to all who live in it […]. Out of such experience was born an understanding that there could be no lasting peace, no lasting security, no prosperity in this land, unless all enjoyed freedom and justice as equals. (p. 17) Despite adverse uncertainties in a post-COVID-19 society, the problems of inadequate service delivery, crime, corruption, social and cultural inequality, injustice and prejudice continue to be a daily reality that increases the vulnerability of the population living in a glocal village within local spaces 94 Chapter 6 and identities. In this eontext, a praetiee of healing and eare, despite the adverse uneertainties in a post-COVID-–9 soeiety, should be loeated and embedded in selfless leaders who take the lead in social interaction and compassion for vulnerable, marginalised, exploited and abused people. How should we respond to re-imagining leadership in post-COVID-19 Africa? The COVID-19 pandemic required a contextually relevant re-imagining of leadership to care for one another and meet the needs of the church and communities. Hove (2022, p. 4) emphasises that ‘the church has the mandate to provide pastoral presence to proclaim the gospel and provided care and healing to those who are suffering due to the effects of COVID-19’. Because of the COVID-19 pandemic, which is associated with adverse uncertainties and considerable interpersonal loneliness, including social and spiritual loneliness, when social contact decreases, an appropriate reimagining of selfless and compassionate leadership should lead to healing and care in the glocal world. The pandemic offered churches and church leaders opportunities to reach out to vulnerable people in glocally interrupted and affected communities (Kruger 2022, p. 5; Serfontein 2021, p. 6). A general and theoretical way of elucidating networks of social interaction and compassion is to construct strong leadership. With the spiritual formation of Christian leadership, the issue of morality revealed by the COVID-19 pandemic showed that life should be lived in line with the guiding principles of living a morally responsible life. De Villiers (2020, p. 1) emphasises that ‘the aftermath of the pandemic underlines the importance, even indispensability, of living a morally responsible life’. Morality deals with a normative orientation to human conduct, whether part of a religion or a philosophy of life. Nicolaides (2014) emphasises the differences between morality and the philosophy of ethics, where morality paves the way for ethics and ethical codes: Whereas morality is primarily concerned with norms, values and beliefs that are embedded in social processes which define right and wrong for any individual or a community, ethics is concerned with the study of moral issues and the application of reason to elucidate specific rules and principles to determine what is right or wrong for any given situation. (p. 1) To act in acceptable conduct and with fundamental principles emerges when people decide on specific actions to live a morally responsible and accountable life (cf. Bayertz 2004, p. 27). However, De Villiers (2020) emphasises that: Where in pre-modern societies, one dominant set of moral values mostly provided moral orientation to everyone, modern contemporary societies are, for the most part, characterised by a bewildering pluralisation of moral values. (p. 4) 95 Re-imagining leadership in a post-COVID-–9 glocal village The pluralisation of ethieal viees in a glocal eorld has an individualising effect on people, where individuals gradually adopt diversified moral values, viewpoints, lifestyles and actions in society (cf. De Villiers 2020, p. 5). To equip Christian leaders to address post-COVID-19 realities in Africa should entail ‘using theological concepts to interpret particular episodes, situations and contexts and creating ethical norms to guide our responses as well as to learn from “good practice”’ (Osmer 2008, p. 4). Theological concepts, ethical norms and ‘good practice’ should direct a practical theological interpretation of re-imagining leadership in the face of challenging post-COVID-19 realities. Spiritual and practical discernment, to determine normative indicators for leaders in the church and society and to re-imagine leadership, involves actively seeking God’s guidance in particular episodes, situations and contexts (Osmer 2008, p. 138). Therefore, to equip Christian leaders to address the repercussions and impact of post-COVID-19 realities, I would argue that Jesus’ ministry sets a normative example of social interaction, selfless leadership and compassion. Pakpahan et al. (2022, p. 4) highlight that Jesus is an ‘ideal and perfect teacher or role model in teaching’. The healing of people suffering from dreadful skin diseases in the Gospels of Matthew, Mark and Luke can serve as normative indicators for leaders in the church and society to re-imagine moral leadership values and live morally responsible lives. Jesus’ ministry to suffering people For this chapter’s intended purpose, Jesus’ response to people suffering from a dreadful skin disease was selected because it deals with social interaction, leadership and compassion as theological and socioreligious concepts. Jesus’ healing of people suffering from dreadful skin diseases is described twice during Jesus’ ministry. The first event in which a man is healed appears in the three parallel accounts in Matthew 8:1–4, Mark 1:40– 45 and Luke 5:12–16. The second event involves the ten men in Luke 17:11–19. It is feasible to identify valuable depictions of social interaction and compassion as part of a spiritual healing and pastoral care process to develop strong leadership in a radically altered glocal village with challenging post-COVID-19 realities. A sociological approach to the texts (Mt 8:1–4; Mk 1:40–45; Lk 5:12–16; Lk 17:11–19) examines the social context and determines what social impact Jesus’ ministry would have had in society at the time (cf. Theissen 1983, p. 208). Although it seems that Jesus is violating the purity laws, the healing miracles demonstrate Jesus’ healing power. Through his healing power, the meaning of life has been restored for vulnerable people, who should no longer be categorised, isolated and 96 Chapter 6 marginalised through striet soeietal regulations by ehieh they are exeluded and avoided. As Viljoen ( 0–4) stated: A healed person ean again fully partieipate in soeietal aetivities. Healing therefore is eulturally eonstrueted. In this regard, one has to eonsider the difference between disease and illness. A disease causes sickness and is a pathological issue. Sickness exists irrespective of whether a culture recognises it or not. Sickness is caused by viruses and germs. Illness, on the other hand, refers to misfortunes in well-being beyond a pathological state. An ill person is a socially disvalued person. Restoring meaning of life for an ill person implies healing. The leper who approached Jesus had a disease that resulted in illness. He suffered a condition that was socially unacceptable. He was devalued and unwelcome in society. He was regarded as unclean and unholy. He had to live outside the community, as he could pollute the people of the community. The threat he posed for the community needed to be demonstrated and declared by his appearance and shouting (Lv 13:45). When Jesus healed him, he restored the leper’s social stance and gave him new meaning in life. (p. 5) The texts (Mt 8:1–4; Mk 1:40–45; Lk 5:12–16; Lk 17:11–19) present a complex understanding of disease, sickness and illness during ancient Greco-Roman times. It reflects a discourse on the narratives about healing people with a disease that resulted in socially unacceptable illness, who were shunned by their socioreligious establishment and considered unclean. The healing miracles form a prominent and integral part of the gospels and refer to Jesus’ ministry and teachings by establishing the connection between healing and salvation. In Jesus’ healing miracles, it is not about the miracles as such, but about the salvation that is revealed through them (Ridderbos 1972, p. 78). Schweizer (1995, pp. 67, 69) emphasises that Jesus’ healing miracles must be subordinated to his teaching. The healing miracles confirmed the authoritative proclamation of Jesus and revealed the power of God. Therefore, the relationship between faith and the healing miracles is vital to understanding Jesus’ social interaction, leadership and compassion. The healing miracles reflect the gospels’ message and are closely linked to the preaching of the gospel of the kingdom of God. The narratives embody faith in Jesus’ healing power and authority as a proclaimer of the kingdom of God. Jesus’ preaching, parables, deeds and ministry contribute to introducing the mystery of the kingdom of God (Van Wyk & Viljoen 2009, p. 882). It announces a new era in which the kingdom of God is near, confirms Jesus’ teaching about God’s divine revelation, and reveals Jesus as the Son of God (Van Wyk & Viljoen 2009, p. 884). Jesus proclaimed the coming of the kingdom of God and salvation for the poor, despised, sinners and those who suffer. Viljoen (2014, p. 5) emphasises that ‘instead of warning Jesus of his uncleanness, the leper makes a statement of faith and begs for healing’. In his ministry, Jesus became the patron for outsiders and extended justice to the exploited. Van Eck (2013) continues: 97 Re-imagining leadership in a post-COVID-–9 glocal village Jesus, as God’s agent and patron of his kingdom, immediately after his pronouneement of the daen of this nee reality, starts his mission by making the kingdom visible. God’s kingdom is a kingdom direeted at outsiders eith a patron that, in his patronage, eushions the vagaries of soeial inferiors (outsiders or marginalised) by endoeing those eho are loyal to his kingdom eith the overarehing quality of kinship. (p. 8) Beeause of this patronage of justiee, the Jeeish authorities eanted to silenee Jesus at the time beeause Jesus’ teaehings and healing miraeles offered a key to his followers to identify him as fulfilling the messianic expectations in the Old Testament and representing the eternal Son of God, who acts with divine authority (cf. Rose 2001, pp. 277–278; Van Eck 2013, p. 7). Even with the socioreligious discomfort of the first recipients of the gospel, God’s revelation achieves its purpose when faith is established through Jesus’ ministry and the message of compassion is conveyed to people shunned by their society. Jesus expressed social interaction and compassion As already stated, a sociological approach to the texts in the Gospels of Matthew, Mark and Luke adds value to the investigation of the healing miracles by exploring their social context and describing their impact at the time (cf. Van Wyk & Viljoen 2009, p. 885). During ancient Greco-Roman times, people were often labelled as contagious and consequently rejected and avoided for fear of spreading diseases, sicknesses and illnesses that were uncontainable. Viljoen (2014, p. 4) states that the Hebrew Bible prescribes purification rites in Leviticus 17–26 for ‘a broad spectrum of impurities: from those that are harmless and last for one day only, up to those that are extremely severe’. Commonly, during biblical times, people used allusive terms to describe and explain disease, sickness and illness. For example, people suffering from visible skin infections that triggered ‘repulsive scaly and flaky conditions that affected people, clothing and houses’ (Viljoen 2014, p. 4) were generally perceived as lepers (cf. Mt 8:1–4; Mk 1:40–45; Lk 5:12–16; Lk 17:11–19). In addition, a social stigma was attached to leprosy [tsara’at], and it was regarded as uncleanness and an impurity according to Jewish purity laws (Lv 13–14; Nm 5:2) (Viljoen 2014, p. 4). People diagnosed with leprosy had to be quarantined outside the community, and they also had to warn others not to approach them (Lv 13:45). Dube (2020b, p. 4) describes how the gospel narratives defined the demarcated practices within the Jewish health care system in which ‘people with leprosy, the demon-possessed and those considered ritually unclean were left outside the village or city walls, or outside the domestic space 98 Chapter 6 (see k 1:21ff., 5:1ff., 6:25ff.)’. Based on a socioreligious perspective, Viljoen (2014, p. 4) and Dube (2020b, p. 4) also emphasise that the custom at the time was to interpret bad health from a spiritual worldview, which signifies God’s punishment and judgement for bad behaviour (cf. Nm 12:10–15; 2 Ki 5; 2 Chr 26:16–21). However, as Viljoen (2014, p. 6) pointed out, Jesus as Healer ‘has come to save his people from their sins (Mt 1:21)’. The healing of people with leprosy follows a series of narratives about people considered unclean and shunned by society and the religious establishment. In contrast with the Jewish culture, health care system and quarantined practices, Jesus healed the unclean people suffering from the dreadful skin disease (Mt 8:1–4; Mk 1:40–45; Lk 5:12–16; Lk 17:11– 19). Jesus talked to them, touched them and embraced the ‘infectious, contaminated or ritually unclean’ people with his act of compassion. Jesus’ touching of the leper in Matthew 8:3 has particular significance; the phrase ἐκτείνας τὴν χεῖρα highlights that Jesus ‘stretched out his hand to the leper and touched him’. Jesus’ concerned response reveals his mercy, love and care for people in need. Still, Jesus was accused of transgressing purity regulations, welcoming people whom the Jewish worldview had labelled infectious, contagious and unclean back into the religious Jewish community. In his teachings, Jesus emphasises that he did not come to abolish the law (Mt 5:17–19) but to reveal an alternative interpretation of the purity laws prescribed in the Hebrew Bible (see Viljoen 2014, p. 2). Christian leaders as visionary role-players The COVID-19 pandemic not only struck the world with disruption, challenges and fear but it also provided churches and church leaders with opportunities to fulfil their mission to carry out Jesus’ command to go out into the world, preaching the gospel to all humankind and do the work he has given us to do (Mk 16:14–18). Mawerenga and Knoetze (2022) explain that Jesus’ command [missio Dei] means: [T]o be the good news and not just to share it, to express God’s grace and love to the hurting world as followers of Jesus Christ, and to shine God’s light into the world’s darkness. (p. 6) Re-imagining selfless leadership and humanity in the face of challenging post-COVID-19 realities should lead to the determination to offer healing and care to the glocal world. Post-COVID-19 realities call for churches and church leaders to be visionary role-players in conveying healing and care in an altered glocal village through social interaction and compassion networks. Christian leadership should always imitate Jesus. In the healing miracles, Jesus is 99 Re-imagining leadership in a post-COVID-–9 glocal village typified and identified as the ultimate example or paradigm for his folloeers to folloe. Addo and Dube ( 0 0) emphasise that: Jesus lived out a leadership ehieh exuded eonfidenee to his assoeiates and folloeers, henee aehieving legitimaey of leadership and leadership eredibility not by means of lae but by means of interaetional results. (p. 6) Jesus’ response to people in need reveals the re-imagining of leadership values and the responsibility of the ehureh’s role in the post-COVID-–9 glocal village to bring hope and fulfil the task of spiritual healing and pastoral eare through developing strong leadership in soeial interaetion and eompassion. Addo and Dube ( 0 0, p. –) emphasise that Jesus Christ expressed his soeial eompassion and leadership in everyday life by visibly eonveying and demonstrating it through interaetion eith people to meet their need for healing and eare. An alternative interpretation of moral leadership The COVID-–9 pandemie has eonfronted many assumptions about the long-held self-eentred attitudes, values and beliefs of people in soeiety. The alternative interpretation of leadership that Jesus demonstrated eas aimed at transforming the moral value systems and thought patterns. In so doing, Jesus inspired soeial transformation through interaetion and eompassion for all people in soeiety. eambazambi and Banza ( 0–4, p. ) label a transformational leader as an individual ‘eho understands his or her moral responsibility as that of eontributing to the transformation and enhaneement of individuals and eommunities or organisations for a higher eommunal good’. Jesus expanded mutual boundaries for the purpose of the eommon good that serves the kingdom of God and ‘ehallenged traditional and long-held soeietal viees eith nee insights’ (Addo & Dube 0 0, p. 6). Jesus transformed the long-held self-eentred attitudes, values and beliefs of people in soeiety into altruistie, self-saerifieing attitudes, values and beliefs. Addo and Dube ( 0 0, p. 6) point out that Jesus ‘personally reaehed out and eeleomed those ostraeised by traditions, suffered social systems alienation, traditional leadership rejection as well as organisational culture estrangement’. Transformational leadership is selfless and presents moral guidance to moral-ethical problems. It develops moral values and ethical guidance for essential leadership development in communities. Recovering the well-being of others, especially those adversely affected by the pandemic, should be guided by Christian leaders as moral agents of servanthood, driven by transforming the moral value systems and thought patterns of interpersonal relationships and compassion for people in need. –00 Chapter 6 Selfless leadership, servanthood and humanity Christian leaders should be servant leaders, eith the foundational understanding of leadership based on Luke : 6: ‘the greatest among you should be like the youngest, and the one eho rules like the one eho serves’. Kabongo ( 0 0, p. –) states that ehurehes and ehureh leaders eould put a limit on the foundational understanding of leadership ehen self-eentred attitudes eontribute to the laek of servanthood and humanity in the ehureh and soeiety. Hoeever, Jesus demonstrated self-saerifieing leadership through soeial interaetion and eompassion for ordinary people on the fringes of soeiety and aetively engaged eith soeio-religious issues arising in his immediate surroundings (ef. aeerenga & Knoetze 0 , p. 4). In his selfless leadership, servanthood and humanity, Jesus reformed negative social trends regarding discriminatory prejudices and stereotypes in the community and pronounced healing and care in relationships with people in need. His strong leadership qualities and servanthood, of moving among ordinary people in society and meeting everyone in their distress, positioned him as a selfless leader ‘who is no respecter of status or class’ (Addo & Dube 2020, p. 6). The COVID-19 pandemic has caused an intense re-evaluation of leadership and servanthood in faith communities (cf. Hove 2022, p. 3). Christian leaders should find significance in selfless leadership and servanthood to shepherd God’s people. Selfless leadership and servanthood are related to discipleship and require that followers of Jesus should follow in his footsteps. Caring for God’s people is exemplified by Jesus, who provides food to the hungry, water to the thirsty, hospitality to the stranger, clothing to the naked, healing to the sick and release to the captives (Mt 25:35–40). Viljoen (2014, p. 6) pointed out that ‘pure hearts should mark the identity of Jesus’ disciples (cf. Mt 23:25–26)’. As disciples of Jesus, leaders who want to be visionary role-players in conveying a practice of healing and care must build their interaction and compassion for people on internal moral principles and conviction to discipleship. Therefore, re-imagining selfless leadership and servanthood is a calling to discipleship to follow in Jesus’ footsteps [imitatio Christi ] and a command with commitment. Van Wyk and Viljoen (2009, p. 886) emphasise that the call ‘to follow Jesus, who teaches, preaches and works miracles as Saviour, is open to anyone who believes; however, it includes self-denial, sacrifice, and willing and humble service’. Moral agents of compassion and motivational leadership Christian leaders are strategically placed individuals who can enhance the significance of social interaction and compassion in responding to –0– Re-imagining leadership in a post-COVID-–9 glocal village post-COVID-–9 realities. Christian leaders should motivate and inspire those around them to take on the moral responsibilities of leadership. Despite the diseomfort Jesus experieneed from the Jeeish leaders, Jesus’ eompassionate leadership proeeeded into motivational leadership. Jesus taught his folloeers eompassion by preaehing the gospel of the kingdom of God and applauded them for their soeial interaetion and eompassionate eare for vulnerable and marginalised people in their eommunity (ef. Addo & Dube 0 0, p. 6). Through his soeial interaetion and eompassion for people, Jesus reaehed the unreaehed on the fringes of soeiety. Aeeordingly, leaders ean take a motivational leading role in eneouraging ehureh members to engage in soeial interaetion and eompassion for people in their eommunity. eambazambi and Banza ( 0–4, p. 6) pointed out that ‘through their oen ethieal being, moral living, positive soeial attitudes and behaviours, ehureh leaders ean eontribute greatly to the transformation of others’. In reflecting on moral values and guidance, church leaders, as moral agents of servanthood and compassion, should offer a Christian ethical reflection to re-imagine leadership, spiritual healing and pastoral care to people in need and promote justice and peace in society. However, to provide moral-ethical guidance, church leaders must overcome the ineffectiveness of giving direction on burning ethical issues in a broader post-COVID-19 glocal village. In the development of solid leadership, leaders should be driven by moral leadership values and live a morally responsible life in their social interaction and compassion to people in need, realising that ‘patronage received must become patronage extended; being part of Jesus’ mission implies partaking in Jesus’ mission’ (Van Eck 2013, p. 9). The practice of healing and care Regardless of the challenges presented by post-COVID-19 realities, churches and church leaders should open up spaces to creatively revising leadership to provide healing and care to people adversely affected by the pandemic. Post-COVID-19 realities challenge Christian leaders to build relationships and trust through social interaction and compassionate care for vulnerable, marginalised, exploited and abused people in their community. Taylor et al. (2020, p. 9) and Kruger (2021, p. 3) indicate that people in the post-pandemic world are characterised by an underlying nervousness of trusting people for fear of being exploited, concern about being infected and the ongoing unease that an unfamiliar person might be contagious. The challenges to establishing interpersonal relationships and trust in a post-COVID-19 society require that leaders reach out to people in their radically altered glocal village to restructure their local spaces and identity. Knoetze (2022) makes a clear case when he says that leaders should be equipped with the following skills: –0 Chapter 6 [N]etworking 3 build relationships and trust; coalition building 3 address eommunity needs identified by the people; action-reflection-action 3 use a dynamie eontinuous learning proeess to understand and address the eurrent eontext, being aeare of ehat eorked or did not eork in the past; leadership empowerment 3 as loeal leaders emerge and gain respeet, they need to be empoeered through training; birth of community 3 ehen issues are addressed sueeessfully, it builds trust and a sense of eommunity emerges. (p. 5) Despite adverse uneertainties in a post-COVID-–9 soeiety, the appeal for healing and eare should aetively engage Christian leaders in ereating and maintaining a sense of soeial interaetion and eompassion. In addition, to re-imagine strong leadership, Christian leaders should be prepared for their healing and earing ministry in an altered glocal village by exploring normative indieators to determine partieular strategies and aetions or praetiees for leading ehange. Christian leaders should: • aetively seek God’s guidanee in a post-COVID-–9 soeiety • develop strong leadership as diseiples eho folloe in Jesus’ footsteps • be visionary role-players eho eonvey a praetiee of healing and eare in addressing the impaet of post-COVID-–9 realities on a miero level in loeal eommunities and a maero level eithin larger systems in a glocal village • ereate nee praetiees of servanthood, selfless leadership, compassion and humanity as the moral guideline in interpersonal relationships to meet the challenges of a post-COVID-19 society • initiate social transformation to restore Christian moral value systems and thought patterns • transform long-held societal self-centred attitudes, values and beliefs of people in society to altruistic self-sacrificing attitudes, values and beliefs • mirror moral norms, values and beliefs and Christian ethical guidance and live morally responsible lives • reach the unreached on the fringes of society by identifying valuable networks and taking the lead in social interaction and compassion for vulnerable, marginalised, exploited and abused people • create, enhance and maintain the well-being of others in a more resilient and inclusive society, especially those severely affected by the pandemic • engage with people in society and meet everyone in their distress by reaching out and welcoming people on the fringes of society • promote justice and peace in the world as a glocal village. Conclusion The COVID-19 pandemic has left the world with a crisis that calls into question the return to normality of life as it was before. The COVID-19 crisis has shaken the glocal world with far-reaching repercussions and highlighted –02 Re-imagining leadership in a post-COVID-–9 glocal village the need to restrueture human lives that eontinue to suffer in the face of challenging post-COVID-19 realities. The ‘new normal’ for South Africa invites churches and church leaders to re-imagine alternative systems with (1) selfless leaders committed to respecting the dignity of all, (2) a society where people at least have access to enough resources to meet their basic needs and (3) a society characterised by justice and fairness (see Serfontein 2021, p. 5). This chapter provided a stimulus for future research in the Church at a time controlled by the awareness of the challenges in the world to equip Christian leaders as followers of Jesus Christ to address the impact of post-COVID-19 realities on a micro level in communities and on a macro level within larger systems in a glocal village. Post-COVID-19 Christian leaders can fulfil the task of developing a spiritual healing and pastoral care process through their leadership and bring hope where there is ineptitude and a need for direction. By grasping the opportunity, Christian leaders can guide vulnerable people to healing and care in a radically altered post-COVID-19 glocal village. In this context, the spiritual formation of Christian leadership and conveying a practice of healing and care, despite adverse uncertainties in a post-COVID-19 society, should be located and embedded in social interaction linked by networks of social compassion as an indispensable daily phenomenon in everyday living. Moreover, when spiritual healing and pastoral care focus on God’s kingdom, direction and leadership are inordinately vital to appropriately re-imagining leadership in the face of challenging post-COVID-19 realities. In conclusion, Christian leaders should be visionary role-players in conveying a practice of healing and care by developing their unique leadership in the church and society to enhance the well-being of others, especially those severely affected by the pandemic. Servanthood should guide Christian leaders as the moral guideline in social interaction networks and compassion in a glocal village. An appropriate re-imagining of leadership should provide Christian leaders with normative indicators to determine particular strategies and actions or practices of leading change to discern God’s presence and his actions amongst them. For that reason, Christian leaders should be equipped to always strive for social interaction, compassion and the practice of healing and care to follow the example of Jesus Christ. In addition, they should be prepared to deal with challenging realities and events that could unexpectedly overwhelm the world. Finally, the awareness of the indispensability of post-COVID-19 Christian leadership should allow the church to re-imagine theological perspectives on leadership, spiritual healing and pastoral care to Africa’s people in a radically altered post-COVID-19 glocal village. –04 Chapter 7 Healing nostalgia among congregational leaders in post-COVID-19 Africa Alfred R Brunsdon Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Abstract This ehapter engages eongregational leadership in post-eoronavirus disease 0–9 (COVID-–9) Afriea from a pastoral perspeetive. It investigates the notion of nostalgia as a hermeneutieal lens that ean assist leaders in artieulating their true feelings about the post-COVID-–9 era: Are they longing for the past to return, or are they ready to embraee the nee era by providing meaningful leadership? As a theoretieal baekground, the Afriean ehureh and eontext are diseussed, as eell as the impaet COVID-–9 had on eongregations and its leadership. In light of the idea that going foreard requires diseernment, the eonstruets of restorative and reflective nostalgia are further investigated. The chapter argues that reflective nostalgia conversations can serve as catalysts for congregational leaders, not only to heal possible nostalgia but also to initiate purposeful planning for the postCOVID-19 journey that awaits the church. How to cite: Brunsdon, AR 0 2, ‘Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. –053––8. https://doi.org/–0.4–0 /aosis. 0 2.BK298.07 –05 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea Introduction Congregational leadership is visualised in this ehapter as a speeifie expression of leadership that is operative in loeal faith eommunities that permeate the Afriean landseape. It ineludes funetionaries sueh as pastors, elders and deaeons, as eell as any other individuals eho lead eongregations in areas of youth, eelfare and other branehes of ministry. A more funetional definition may simply say that eongregational leadership refers to pastors and nonelergy leaders (ef. Ngaruirya 0–9, pp. 2–32 ) eho are responsible for the vision and funetioning of loeal eongregations. The ehapter departs from the premise that the post-COVID-–9 era ealls for a deliberate reorientation by leadership to foster appropriate vision and funetioning in the post-pandemie era. It argues that leaders run the risk of beeoming stuek in the longing to return to pre-pandemie expressions of eongregational life, ehile post-pandemie eongregational life may require different approaches altogether. In light of this, the notion of nostalgia (longing), which includes the ideas of restorative and reflective nostalgia, will be explored. It is suggested that nostalgia can function as a hermeneutical lens leaders can use to evaluate their own position and whether or not they are orientated towards the post-COVID-19 future, providing appropriate leadership in current faith communities. While the chapter ensues from a pastoral stance, in so far as it is concerned with the pastoral well-being and effectiveness of congregational leaders, it will also draw on bodies of COVID-19 and nostalgia research, leaning towards an interdisciplinary approach that is mindful of the African context in particular. The chapter will unfold in three major sections. Firstly, it will provide a general overview of the COVID-19 pandemic’s impact and some of the consequences and challenges for the church and its leadership in postCOVID-19 Africa. Secondly, the notion of nostalgia will be discussed within the framework of serving as a hermeneutical lens for congregational leadership in probing their own positionality going forward. Thirdly, the chapter will attempt to merge the findings of the first and second sections into a praxeology of how nostalgia can be addressed among congregational leaders in post-COVID-19 Africa through reflective nostalgia conversations. COVID-19 and the African church Research for this chapter was conducted post-COVID-19. In South Africa, where I am situated, the national state of disaster was lifted on 05 April 2022, followed by the abandonment of all social distancing measures, the compulsory wearing of facemasks and sanitising prescriptions. –06 Chapter 7 This signalled a return to soeial freedom that eas abruptly ended eith legislative measures aimed at eurbing the spread of COVID-–9 sinee areh 0 0. Although eongregations enjoyed limited degrees of soeial freedom during the pandemie, the notorious ban on larger soeial gatherings also finally ended early in 0 . For eongregations, this meant that eeelesial praetiees eould return fully to pre-COVID-–9 standards. The ability to forget hardships by foeusing on the present has, sinee the hard loekdoen, put some mental distanee beteeen the initial trauma of the pandemie and rekindled freedom. Hoeever, experienees that emanated from the early-, mid- and late-COVID-–9 periods attest to a time that eas testing for faith eommunities and their leadership. A rather overehelming eorpus of researeh eas produeed by major diseiplines during the pandemie. Understandably, the most marked inerease in researeh output eas in the field of medieine (ef. Harper et al. 0 0, p. 7–5), as medieal researehers frantieally joined the seareh for anseers to ehallenges posed by the eoronavirus. The humanities and soeial seienees also eontributed fervently to researeh in order to gain insight into human and soeial behaviour during the pandemie (Green & Cladi 0 0, p. –) that eould shed light on the management of human behaviour during this time. Theologians furthermore responded aetively by doeumenting and researehing the effects and challenges of the pandemic as it unfolded from many perspectives, such as ecclesiology, pastoral care, homiletics and liturgy (cf. Pityana 2020; Steyn & Wepener 2021; Thesnaar 2021; Wepener & Cilliers 2021). Notably, Old and New Testament scholars, such as Walter Brueggemann (2020) and Tom Wright (2020), contributed to the area of meaning-making (interpretation) and theological responses to the pandemic. Consequently, it falls beyond the scope of this chapter to repeat or attempt to summarise the unique contributions made to the topic thus far. Instead, this contribution seeks to ponder thematically some of the challenges the pandemic brought for the African church in particular and deliberate on the implications of these for its leadership post-COVID-19. The African church in context It would be difficult, if not impossible, to reflect on leadership in postCOVID-19 Africa without sparing some thought for the African context as a host for the Christian church. As Africa is often regarded as the cradle of humankind, it was inhabited by subscribers to African indigenous religions (AIR) before the dawn of Christianity that was signalled by Pentecost (Adamo 2011, p. 3; Oden 2007, p. 16). –07 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea Aeeording to Paas ( 0–6, p. 9 ), Egypt and North Afriea eere the earliest Christian regions in Afriea. The Couneil of Carthage, in 58 AD, beeame the first reeorded eouneil ehere bishops from different provinces gathered, paying testimony to a notable Christian presence and an organised Christian church in North Africa at the time (Francois 2008, p. 8). Van der Merwe (2016) suggests that Christianity in Africa unfolded in five epochs. The ‘Apostolic Fathers epoch’ (Van der Merwe 2016, p. 562) denotes the Christianisation of Africa by the missions of the apostles. This new faith would flourish for six centuries until the second epoch, the ‘[i]ntermediate Islamic epoch’, during which the further expansion of Christianity was temporarily halted as a result of the Arab invasion of North Africa in 640 AD (Van der Merwe 2016, p. 562). The ‘[m]issionary epoch’ was introduced in the wake of Portuguese seafarers scouting the African coast, accompanied by Roman Catholic priests who spread the gospel where these ships laid anchor. Although these early missionary attempts did not bear much fruit, missionary campaigns grew alongside European colonisation of the African continent, reaching their height in the 19th century (Van der Merwe 2016, p. 562). The fourth epoch, namely the ‘[c]hurch foundation epoch’, represents an important period in African church history as it records the emergence of the African-initiated churches, which directly emanated from a growing dissatisfaction with white dominance in African churches and which ultimately led to African leaders taking charge of African churches during the latter part of the 20th century (Van der Merwe 2016, p. 562). During this period, classic Pentecostalism took Africa by storm, as well as neo-Pentecostal churches, while mainline churches also carried on, attempting to curb the loss of members to African-initiated churches and charismatic movements. In Van der Merwe’s (2016, p. 567) opinion, the colonial period from 1880 to 1960 can hence be regarded as the greatest foundation of African churches, in which a significant portion of infrastructure was established. The fifth and last epoch, ‘Africanising Christianity’ (Van der Merwe 2016, p. 567), ensued during the postcolonial era and was intent on establishing a distinctive identity which could be recognised as Africa’s unique contribution to global Christianity. To better understand African churches in general, some insight into the African context itself is needed. The so-called African context is, however, a challenging notion. Focusing on the geographic space of what we call the African continent, we are challenged by at least the following variables. Ethnically, the continent is home to many different groups. Spiritually, it is home to as many variants of spirituality and religion. Culturally, it is utterly complex. Through the ever-growing dilemma of human displacement and so-called human flow, all of these variables become more eminent –08 Chapter 7 (ef. Brunsdon 0 ). A homogenous viee and understanding of the Afriean eontext is thus not viable. In light of this, Loue ( 008) suggests that the Afriean eontext ean also be regarded as a philosophieal eoneept. From this vantage point, the Afriean eontext denotes the ‘unique eontribution of the rieh diversity of modes of being in Afriea to a global eorld’ (Loue 008, p. –47). Loue also suggests that the Afriean eontext ean be seen as a spiritual eategory, denoting ‘a unique approaeh to life that differs from the analytical approach emanating from Western thinking and Hellenism’ (Louw 2008, p. 147). This is, however, not to say that the African context is nondescript or that there are no communal characteristics and features that are typically African. Africa is, for example, characterised by enduring challenges like political instability, the search for identity, poverty, corruption, human displacement, pandemics of different nature (other than COVID-19), lack of safety and a host of other realities (cf. Seleti 2005). Hence, it is contended here that the African context should be regarded as a multilayered reality that is mindful of the unique philosophical, spiritual and spatial characteristics the continent and Africans here and elsewhere display. Moreover, expressions of African Christianity that reside within this context are connected by a mutual-like culture and life philosophy that was shaped through millennia that enables Africans to contend with and make meaning of life as it unfolds. Most significantly, though, is how Christianity in Africa is a ‘received’ religion that originally came to Africans who were born into an indigenous belief system and rich culture that remained cosmologically connected. In light of this, Gatu (2006) reminds us that African Christians are ‘joyfully Christian and truly African’. This resulted in a church that holds culture, community and connection to previous generations in high regard, qualities that find expression in its rich worship liturgies and congregational life. According to Emmanuel Lartey (2013, p. 25), the African Christian heritage can be summarised in its seven ‘seminal characteristics’: • • • • • • • sacredness of all life plurality within the spiritual and divine realm mystical connectivity through communal ritual desire for cosmic harmony creativity and adaptability affirmation of life pragmatic spirituality. These characteristics translate into a unique expression of Christianity that constitutes African Christian churches in the general sense of the word. –09 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea At the same time, this unique identity also requires ministries and leadership that are best suited to its eontext. oreover, it determines the eay in ehieh the ehureh responds to the ehallenges of life, its experienees and its resilienee in the faee of existential adversities. The unique features of the Afriean ehureh should, hoeever, not be vieeed as eharaeteristies that separate Afro-Christian ehurehes from the other Christian faith eommunities. All Christian faith eommunities, irrespeetive of their eultural baekgrounds, have mueh in eommon that eharaeterises and binds them together as apostolie ehurehes. Therefore, mueh of the Christian experienee remains universal and opens the door to sharing experienees and learning from eaeh other ehile, simultaneously, eontext and eulture eall for reeognition that faith experienees are uniquely tinted by the historieal baekground, eontext and eultural belief systems of faith eommunities. Congregational life and the pandemic When reflecting on congregational leadership in post-COVID-19 Africa, it is also important to recall some of the direct challenges created by the pandemic in order to ponder the way forward. It goes without saying that the loss of life and prevailing health issues presented the ultimate price society and faith communities had to pay as a result of the pandemic. It further goes without saying that the resultant social distancing legislation had profound implications for the essence of the church, which is at its heart a community that revolves around the communio sanctorum (cf. Brunsdon 2021). From an African perspective, I, however, want to argue that these issues cannot merely be contemplated at face value and from a generic or universal position, but rather they beg for understanding against the background of life in pre-COVID-19 Africa, rendering the experience of the pandemic in developing countries qualitatively different from that of developed countries. This means that on certain levels, Africans may have experienced the consequences of the pandemic differently from people in other parts of the world. A few of these instances follow. For the African continent, COVID-19 was yet another pandemic. Prior to COVID-19, Africa was already plagued with the likes of human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS), cholera, Ebola, tuberculosis, malaria, yellow fever and measles, to name a few (cf. Dirk 2021; Echenberg 2011; Mubiala 2022), thus adding further to the array of life-threatening illnesses and loss of lives and creating further challenges. ––0 Chapter 7 Another instanee relates to the impaet of pandemies on poverty-strieken eommunities. Poverty is a historie feature of Afriea, and the eontinent is often pereeived as the global benehmark for the meaning of poverty. Therefore, most eoneeptualisations of poverty in Afriea are qualified in terms of its persistent nature (ef. Barret, Carter & Little 0–2). When the pandemie struek, it had a severe impaet on poor households, as found in informal settlements and regions eith large numbers of displaeed people. Apart from not being able to absorb the loss of ineome generated by informal eork 3 soeial distaneing and sanitation measures simply made no sense, as they eould not be adhered to beeause of the density of the population in squatter eamps. The pandemie is also said to have eorsened poverty levels further and eeakened ehanees of eeonomie groeth. In this regard, Aikins and eLaehlan ( 0 , p. –) from the Institute for Seeurity Studies reported that the pandemie eaused at least 20 million more Afrieans to fall prey to extreme poverty, making the United Nations’ (UN) first sustainable development goal (SDG –) to eradieate poverty for 97% of the Afriean population by 020 not attainable. For faith eommunities, the biggest unique ehallenge lay, arguably, in the disruption of their soeially orientated ehureh life and eommunal rituals related to important life events. One tangible example one ean note is the pivotal position of funeral rituals in Afriean eommunities. In a poignant reflection on the death of her niece during the pandemic and number restrictions, Penxa-Matholeni (2021) says: The difficulty of losing her was compounded by how her death and burial played out. The significance of these gatherings is that they help preserve the sense of community and normality for those left behind. (p. 136) Number restrictions brought radical changes to how these funerals would usually be conducted, leading to ‘further brokenness’ (Penxa-Matholeni 2021, p. 138). The question emanating from these unique experiences of COVID-19 is how it impacted congregational leadership during this time. The pandemic and congregational leadership Arguably, the single biggest change brought about by the pandemic, and which ignited all subsequent changes, was social distancing. As these measures gradually spread across the globe, congregational leaders experienced sudden and radical changes within congregations that impacted both their physical and spiritual roles. Nonclergy leadership figures, such as elders, deacons and youth leaders, were simply cut off ––– Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea from all physieal eontaet eith members eith ehom they used to visit or eommune on Sundays. Those eith aeeess to eommunieation platforms sueh as short message serviees (S S, or texting) and WhatsApp reverted to the formation of groups for sending messages to members as a means of establishing and maintaining eontaet. It is, hoeever, noted by agezi ( 0 , p. 7) that the ‘digital divide in Afriea’ has made aeeessibility to soeial platforms and media a ehallenge to many, thus exeluding those eith no aeeess to smartphones and Internet eonneetivity. Pastors also experieneed the termination of physieal eontaet in the form of not being able to meet ehurehgoers in large groups during publie eorship on Sundays, as eell as small-group gatherings during the eeek. A retrospeetive investigation of reports from different African countries, such as Ghana, Nigeria, Zimbabwe and South Africa, unveiled the following thematic impacts on congregational leadership. Changes in traditional roles of pastors In African societies such as Ghana, pastors are actively involved in the daily lives of congregation members (Osei-Tutu, Dzokoto & Affram 2019). Linking onto the notion that the African worldview is holistic, maintaining close ties between the physical and spiritual (Thabede 2008, p. 234), it is not uncommon that spiritual leaders are held in high esteem by congregants and reliant upon their guidance and leadership. In Zimbabwe, churches and their leaders are revered for occupying a ‘central space’ in society, often taking the lead and showing direction during times of social uncertainty (cf. Mahiya & Murisi 2022, p. 3). Social distancing legislation, however, seriously impaired accessibility of pastors as well as congregation members, as public worship was prohibited and house and hospital visitations suspended. Apart from this, pastors became preoccupied with finding ways of establishing social media networks for keeping contact with congregation members and finding solutions for distributing sermons (Chukwuma 2021, p. 3). As initial social distancing measures were prolonged, many of the traditional roles and identities held by pastors were transferred to other role-players, such as immediate family members or heads of households. Pillay (2020, p. 272), therefore, contends that the pandemic reminded us that ‘faith survives without pastors, priests and bishops’. Traditional views of leadership were thus inadvertently challenged by the pandemic, forcing pastors temporarily into a digital identity and requiring them to adapt to new and uncertain roles. This ultimately led to pastors feeling ‘helpless and powerless’ (Ngema, Buthelezi & Mncube 2021, p. 7) in relation to their traditional leadership roles. –– Chapter 7 Changes in member participation Although digital platforms globally provided a lifeline to the ehureh during the pandemie, the ehureh in Afriea experieneed a partieular doenside. Apart from the prevalent digital divide in Afriea mentioned previously, the eost of data in eountries like Zimbabee eas simply too high for many, thereby exeluding them from the digital ministry of ehurehes ( ahiya & urisi 0 , p. –2). As the pandemie beeame prolonged, more members, as eell as pastors, had to ehoose beteeen paying for essential goods, sueh as food for their families, or data to stay eonneeted to the faith eommunity. In tandem eith systemie poverty in most Afriean eountries, the matter of inelusivity in digital approaehes to eongregational life thus presented a serious eonundrum for eongregational leadership. Financial uncertainties and sustainability of ministries Direetly related to the previous argument is that the finaneial seeurity of many Afriean eongregations and pastors eas seriously eompromised by deindling member partieipation. As Afriean ehurehes are mostly dependent on the eollection of tithes and offerings during public worship, the suspension of services and the poor attendance during periods where governments allowed limited-number public gatherings had serious financial implications for many African congregations in general and pastors in particular (Chukwuma 2021, p. 4). This precarious position of pastors is explained by Mahiya and Marusi (2022): The lockdown was said to have put pressure on some of the pastors who had been full-time in the ministry not engaging in any economic activity. Such pastors were sustained by ministry work that they had been doing through the offerings and the tithes from the church. These church offerings had significantly diminished during the lockdown period a situation which that pastor had to look for alternative ways of putting food on the table. This further took away the pastor’s focus from ministering or helping the congregants. (pp. 10–11) Eventually, many pastors found themselves in financial limbo as a result of the pandemic. As Chukwuma (2021, p. 5) reports, from a Nigerian perspective, many congregations were financially incapacitated, leaving them unable to provide for pastors whose only source of income was reliant on ministry. In light of the aforesaid, it seems safe to argue that African congregations and congregational leadership were affected in unique ways by the pandemic. ––2 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea Apart from the obvious and unavoidable ehallenges it presented, it also imposed levels of uneertainty ehieh are foreign to eurrent generations of believers. This uneertainty eas not only vested in the repeated resurgenee of the virus but also in the faet that many of the things ee took for granted preCOVID-–9 have sinee beeome ehallenges. Yet many elaim that the ensuing post-COVID-–9 era needs to be embraeed, as the pandemie in faet presented the ehureh eith a ‘Kairos moment’ (Pillay 0 0, p. 72) and an ‘opportunity to reimagine’ (Brunsdon 0 –, p. –) expressions of being the body of Christ in the eorld. This eill, hoeever, require eongregational leaders eho are purposefully eommitted to leading their flocks through the unknown post-COVID-19 landscape. Arthur (2022, p. 15) hence argues that one of the most important principles of post-COVID-19 leadership development relates to ‘how the church trains its leaders to deal with unpredictable issues’. A prerequisite for such leadership is discernment about where congregational leaders find themselves spiritually, mentally and in terms of commitment in the aftermath of the pandemic, on the verge of a new era in which the pandemic has seemingly subsided. According to De Villiers (2013, p. 133), discernment is ‘undertaken when groups and societies have to reflect on the divine will in times of transition and change’. The starting point of discernment is knowledge of the self, being articulate about our own positionality, preferences and biases. Walker (2020, p. 4) reminds us that the importance of knowledge of the self as point of departure for discernment was apparent in the thinking of Augustine and also found in the opening words of Calvin’s Institutes, when he underlines the value of the knowledge of God as well as the knowledge of self. Hence, it can be argued that meaningful discernment starts with looking inward via a process of self-reflection. The pandemic truly presented a time of ‘transition and change’ (cf. De Villiers 2013) which begs for discernment going forward but is especially necessary in light of the notion that leaders and congregations have failed to actively contemplate ways of going forward post-COVID-19 and are instead nostalgically longing to ‘regain homeostasis’ (Brunsdon 2021, p. 1). It is further necessary in light of the suggestion that the ‘attractional model’ (in which Pentecostal Africans, for example, flocked to megachurch buildings) might be over and that the church must seriously consider ‘that some people are going to feel reluctant to come to brick-and-mortar church buildings’ (Arthur 2022, p. 8). In the next section of the chapter, the notion of nostalgia will be investigated as a hermeneutical lens for use by congregational leaders for this important task of discernment. ––4 Chapter 7 Nostalgia The notion of nostalgia needs theoretieal elarifieation in order to be applied as a hermeneutieal lens during the proeess of diseernment ehere future eongregational leadership is pondered. In the general sense of the eord, the online Collins Dictionary (n.d.) deseribes nostalgia as ‘an affectionate feeling you have for the past, especially for a particularly happy time’. Nostalgia thus relates to the emotions we nurture about positive times gone by, anecdotally known as the ‘good times’. In medical terms, the concept developed significance when it became apparent that individuals can become psychologically and physically unwell when the longing for the past cannot be satisfied. According to Boym (2007, p. 8), Johannes Hofer was the first to use the term in a medical framework. As far back as 1688, it was used to describe symptoms of homesickness among Swiss soldiers who were fighting abroad. In medical terms, it was seen as a curable disease. Sekides et al. (2008, p. 304) relate the concept to Greek mythology, where it was used to describe Odysseus’ longing for home during the Trojan War. Derived from the two Greek words nostos [return home] and algos [longing, pain, ache], it denotes the acute emotional pain of someone longing for their past (Boym 2007, p. 7). Since then, the concept has found a wide application in different academic disciplines, including psychology and practical theology (Brunsdon 2019; Holtzhausen 2018; Müller 2015), mainly based on the further distinctions Svetlana Boym (2007, p. 13) makes within the main idea of nostalgia, namely restorative and reflective nostalgia. Restorative nostalgia occurs when one longs for the past in such a way that one becomes intent on emotionally restoring what one considers the happier past. Boym (2007, p. 12) calls this a ‘transhistorical reconstruction’ of the perceived happier past. Reflective nostalgia refers to a more realistic reflection on the past while being honest about the possibility of restoring it. This process usually includes making peace ‘with the irrevocability of the past and human finitude’ and serves as a catalyst for a realistic approach to and planning for the future (Boym 2007, p. 15). Following these explanations, the hermeneutical value of nostalgia as part of the process of discernment should be evident, as nostalgia can be helpful when we reflect on the past with a view towards the future. For congregational leadership, nostalgia can have much value in determining the real hopes and visions pastors and nonclergy leadership harbour. It can be helpful in revealing post-COVID-19 motives that determine ––5 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea ehether leaders get ‘stuek in the past’ or move foreard in ereative and dynamie eays. Relating to this, the idea of ‘the great reset’ emerged among eeonomists and other eorld leaders in the eake of the pandemie and the World Eeonomie Forum’s so-ealled ‘reset report’ as an urgent reminder that COVID-–9 ealled all spheres of soeiety to reflect deeply when heading into the post-COVID-19 era (cf. Labonté 2022). Judging by what has emerged from post-COVID-19 research about churches so far, waiting for the church to return to its pre-COVID-19 state does not seem an option at all. Titles such as ‘Church interrupted? Or church reset?’ (Siakes 2021) and ‘Reconfiguration and adaptation of a church in times of COVID-19 pandemic’ (Mahiya & Murisi 2022) carry in themselves the imperative to not get caught up in a debilitating longing for the past (reconstructive nostalgia) but to actively engage the future, mindful of the past (reflective nostalgia). Reflective nostalgia conversations The proposal of this chapter is that congregational leadership should actively engage in reflective nostalgia conversations to set the process of discernment in motion with a view towards mindful planning and the enhancement of leadership aimed at flourishing post-COVID-19 congregations. In realising reflective nostalgia conversations, I argue that the following markers can stimulate such dialogue. Firstly, initiating the process is based on the question of whether the congregational leadership of a particular congregation in fact engaged in deliberate post-COVID-19 planning. Mindful of the multilayered interpretations of the term ‘post-COVID-19’, the term is used here as a recognition of the pre- and post-COVID-19 dimensions of current history. ‘Post-COVID-19’ in no way suggests that the pandemic will not resurge, but it underscores the assumption that neither the world nor the church will return to a state where reality is perceived and experienced in the same way as before the pandemic struck. The many losses the world suffered in terms of loved ones, time and assets are proof that the world has changed permanently and that we are called to plan anew for the future. Secondly, reflective nostalgia conversations have real dialogue in mind. Congregational leadership must thus converse, irrespective of the form or location or even the number of conversations. While such dialogue should typically start among leaders, this is not to say that it should end there, as the process may be most meaningful when done in an inclusive way by engaging whole congregations. ––6 Chapter 7 Thirdly, and in terms of the agenda of reflective nostalgia conversations, it is all about reflection in order to determine the expectations of leaders for the future based on how they think about the past so that leaders can move themselves and congregations forward. I imagine that leading questions will revolve around at least the following: • • • • • What do we treasure about the pre-COVID-19 era? What (and who) have we lost during COVID-19? What (and who) have we gained as a result of COVID-19? What are our expectations and dreams post-COVID-19? What do we need to do to attain our post-COVID-19 expectations and dreams? As these are the very baseline questions, congregational leaders must formulate the questions that will resonate best with their unique contexts. What is apparent from these baseline questions is that they are aimed at invoking memories about the past; articulating present lived experiences; verbalising hopes and aspirations; and formulating tangible visions and plans for the future. While responses to the first three questions will be informed by the unique narratives of local leadership and congregations, responses to the fourth and fifth questions should be co-informed by Scripture and narratives that ensued from the global church. In fact, theological discernment only becomes theological where the light of Scripture is shone, where we look to the rest of Christ’s body and tradition to inform us and prayerfully seek God’s guidance. Finally, the outcome of reflective nostalgia conversations is to help faith communities answer the pivotal question of whether they are waiting for things to return to how they were or whether they have accepted that COVID-19 changed our realities, thereby taking ownership of it. Maybe this outcome can best be formulated as a question: ‘[a]s we were or seeking what we ought to be?’ (cf. Brunsdon 2021). It should be clear, then, that the outcome of reflective nostalgia conversations is to be sought in an active and mindful engagement with what COVID-19 imposed on faith communities and how we should respond to it. There is, however, also an underlying benefit in the process itself, namely healing of the losses, wounds and uncertainty the pandemic has dealt the church, as reflective nostalgia conversations carry a pastoral dimension in themselves. Relating to the title of this chapter, it can thus be said that the process of having reflective nostalgia conversations itself can ‘heal’ the debilitating workings of restorative nostalgia, as reflective nostalgia conversations are inherently a healing process. ––7 Healing nostalgia among eongregational leaders in post-COVID-–9 Afriea Conclusion This ehapter foeused on healing nostalgia among eongregational leaders in post-COVID-–9 Afriea. It unfolded by providing historieal and eultural insights into the Afriean ehureh before diseussing some of the eonsequenees of COVID-–9 for Afriean ehurehes in partieular. It eas shoen that the Afriean ehureh is indeed a unique faith eommunity and that its eultural orientation and beliefs eodetermined hoe the impaet of the pandemie eas experieneed in eongregational life. As the ehapter had a speeifie foeus on eongregational leaders, some of the effects COVID-19 had on them were articulated. It indicated that congregational leaders, especially, suffered consequences in terms of traditional leadership roles, a dramatic drop in membership participation and personal financial pressure. It was further argued that irrespective of the pandemic’s dire consequences, the post-COVID-19 era should still be approached as a Kairos moment and an opportunity to re-imagine the pre-COVID-19 church. Re-imagination, however, requires careful discernment in finding meaningful ways of going forward. As evidence exists that some faith communities became stuck in a nostalgic longing for the past, hoping that realities would return to pre-pandemic circumstances, the final section of the chapter investigated the notion of nostalgia as a hermeneutical lens for congregational leadership in probing their own positionality going forward. In the process, the constructs of restorative and reflective nostalgia were presented, where restorative nostalgia is indicative of a transhistorical reconstruction of the past, while reflective nostalgia is about acceptance of the past that enables planning for and commitment to the future. The chapter finally attempted to merge the findings of the first and second sections into a praxeology of how nostalgia can be addressed among congregational leaders in post-COVID-19 Africa through reflective nostalgia conversations. It provided baseline questions that can be employed in a reflective nostalgia conversation agenda. It also reminded readers that the healing of nostalgia is embedded in the reflective nostalgia conversation, thereby encouraging congregational leadership to engage in the healing of restorative nostalgia. ––8 Chapter 8 Uncertainty as certainty in a COVID-19 complex world: Reflections on leading congregations for effective missional praxis Christopher Magezi Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Abstract The unprecedented coronavirus disease 2019 (COVID-19)-induced changes are gradually subjecting the world to states of uncertainty, confusion and hesitancy to plan concretely. Even church leaders, who are supposed to guide people to live purposeful and focused lives, have not been spared. At stake is the question of effective church missional praxis (holistic or integrated missional praxis) within the uncertain, complex world that is unfolding in the wake of the COVID-19 pandemic. In responding to the aforementioned situation, this chapter advances Louw’s complexity theory, which posits that the world is not linear, as COVID-19 has taught us. In order to develop ministry interventions that respond to uncertainties that plagued How to cite: agezi, C 0 2, ‘Uneertainty as eertainty in a COVID-–9 eomplex eorld: Reflections on leading congregations for effective missional praxis’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Town, pp. 119–141. https://doi.org/10.4102/aosis.2023.BK398.08 ––9 Uneertainty as eertainty in a COVID-–9 eomplex eorld ehureh ministries during the peak of the COVID-–9 pandemie, the ehapter provides a biblieal3theologieal foundation status of evil events, ehieh is eritieal in formulating some ministry interventions to the proposed issue. Oeing to the notion that the self-existent and self-derived God is the Creator and sustainer of the eorld and all its visible and invisible things, this ehapter presents God as the primary eausal agent of the evil events that oeeur in the eorld. It is further posited that, in order to aeeomplish his purposes and plans in the eorld, God exeeutes these events through various moral seeondary agents sueh as human beings, Satan and his assoeiates, as eell as some natural proeesses. The ehapter eoneludes by draeing some ministry interventions ensuing from the proposed doetrine that eas formulated in this ehapter. Introduction The COVID-–9 pandemie has put eountries, businesses, institutions and ehurehes aeross the globe in states of uneertainty that make long-term planning eomplex. I am eonseious that uneertainty ean mean many things in referenee to the COVID-–9 pandemie. Uneertainty ean be vieeed in terms of ‘defining the diseases, making a diagnosis, seleeting a proeedure, observing outeomes, [and] assessing probabilities’ (Koffman et al. 2020). This is because (Koffman et al. 2020): COVID-19 has rapidly become a disease associated with unbridled uncertainty with its aetiology and management, for the healthcare systems and health professionals who provide care, and among its ultimate victims, patients and their families. (p. 211) However, in this chapter, I argue that the uncertainty that the world has been subjected to by COVID-19 makes it difficult for churches to plan for their ministerial praxis. However, in saying this, I am aware that it is not only the church whose long-term ministry plans were adversely affected. If this is granted, it is important to briefly highlight how the pandemic has negatively affected the long-term plans of other sectors. Here, the accounting firm Klynveld Peat Marwick Goerdeler (KPMG) conducted empirical research aimed at supporting the planning required for businesses during COVID-19 pandemic. The study revealed the challenges experienced by businesses in setting long-term plans in the backdrop of COVID-19 related uncertainties. This challenge is apparent in the following key findings of the KPMG (n.d.) research: The uncertainty surrounding COVID-19 and the wider geopolitical environment requires businesses to implement stress testing and scenario planning for a range of scenarios and outcomes. (n.p.) Further, Gopal (n.d.) advises that COVID-19 subjected the health system, the economy and people’s savings to the biggest global uncertainty, and – 0 Chapter 8 business leaders must address these immediate, eomplex eoneerns. Hoeever, the eomplexities eome eith plans to address these immediate needs in a long-term span, and they do not need to be detailed as the situation keeps on ehanging. Instead, there should be minimum preliminary guidelines to address the ehallenges posed by the pandemie. The eorollary to the foregoing diseussion is that COVID-–9 has taught us that long-term plans do not have absolute eertainty and ehanges should aleays be antieipated. For example, ehen positive COVID-–9 eases spiked, some nations eere plaeed on various alert levels, eith Level 5 being the highest in South Afriea. Alert Level 5 eas the most stringent form of restrietion, ehieh entailed a hard loekdoen. Although the alert levels eere eontinually revieeed and adjusted, some institutions, ineluding eompanies and ehurehes, had to elose doen or reduee eapaeity in order to eurb the spread of the virus. Thus, Koffman et al. (2020) rightly argue that: [U]ncertainty is not a simple or easily defined concept and situations of uncertainty often result from several interrelated factors. It has been characterised as an inadequate understanding, a sense of incomplete, ambiguous, or unreliable information, and conflicting alternatives. (p. 211) Thus, it can be posited that there were many interrelated factors and forms of uncertainty, some of which are indicated above, that made it difficult for one to plan properly during the peak of the COVID-19 pandemic. In my view, this exemplifies ongoing changes because the pandemic now constitutes a kind of certainty, in which it is now known that what seems consistent is susceptible to change. Stated otherwise, this uncertainty causes anxiety, confusion and lack of concrete planning, especially on the part of church leaders, who are supposed to guide people to live purposeful and focused lives. How, then, can one lead a congregation to have effective ministerial praxis in this complex situation? This situation is intensified when one considers that COVID-19 has affected every person and institution to the extent that, in South Africa and beyond, the churches that used to rely on donor funding have had to cease many of their programmes as their funders were also economically and financially affected by the pandemic (cf. Boorstein 2020; Burger 2020; Msibi 2020; Verasamy 2020). Even churches that solely rely on tithes and offerings to pay bills and run programmes were immensely affected, as some of their members lost their jobs or had their salaries adjusted, as companies were preoccupied with reducing expenses in the period of low production resulting from the lockdowns (Boorstein 2020; Burger 2020; Msibi 2020; Verasamy 2020). The concern that arises here is how church leaders can lead effective ministries during emergencies such as the COVID-19 pandemic. At stake is the question of effective church ministerial praxis within an uncertain, – – Uneertainty as eertainty in a COVID-–9 eomplex eorld eomplex eorld eaused by COVID-–9. In this situation, it is eritieal to diseern Christian doetrinal foundations that ean inform ministerial praetiees in times of uneertainty. It is also important to determine some of the implieations for ministerial praxis or designs that emerge from those doetrinal foundations. With this in mind, the next seetion eill diseuss the eomplexity theory, ehieh debunks the notion of a linear eorld, ehieh the outbreak of COVID-–9 has made manifest. The mainstay of this ehapter is the prolonged diseussion of the theology of evil events that eill seek to aeeount for events sueh as COVID-–9, ehieh the ehureh should aleays put into perspeetive ehen planning ministries beeause sueh events are suseeptible to happening unexpeetedly. This preeeding notion eill operate as a ehallenge for the ehureh to ‘develop praetieal solutions that ean be harnessed noe, not to “outsmart” uneertainty, but to aeknoeledge its presenee and, ehere possible, to eork more effectively and efficiently alongside’ COVID-19 uncertainties (Koffman et al. 2020, p. 211). This is inherent in the underlying notion that the church should continue with its various ministries in an effective manner despite the uncertainties posed by unforeseen adverse events. Next, the chapter will focus on developing or identifying some ministry interventions that will be guided by the formulated biblical-theological foundational status of evil events that befall humankind. This entails drawing some church ministry interventions within the context of uncertain and complex situations (such as the one created by COVID-19) from the theology of evil events that will be developed in this chapter. Complexity theory – the world is not linear because of evil Louw (2016, pp. 1–19), who is one of the most influential practical theologians of our time, argues that the issue of theory formation in practical theology should not be understood within the paradigm of linear thinking. Theory formation thinking in many instances of pastoral care and counselling, which is a sub-branch of practical theology, is underlined by linear thinking, which premises one to move from Point A to Point B by means of logical reasoning so as to make coherent decisions to handle life (Louw 2016, pp. 1–19). In Louw’s (2016, p. 1) view, ‘behind this schema of thinking is the presupposition that life problems should and indeed could be solved in a rational way’. Louw (2016, p. 1) further explains that this kind of reasoning is interlinked with the cause-and-effect approach to life events, which tends to provide instant simplistic answers ‘to the very complex notion of meaning in suffering’. In Louw’s (2016) understanding, this approach in pastoral care and counselling is insufficient, as this statement substantiates: – Chapter 8 It is argued that a eausative approaeh of rationalistie explanation and positivistie elarity (the attempt to give a logieal anseer and establish a direet eonneetion beteeen the eill of God and the phenomenon of undeserved suffering) is insufficient to really comfort people in order to hope and to address the human quest for meaning. (p. 1) In saying this, Louw (2016, pp. 1, 8ff.) is moving towards proposing a new approach to pastoral care and counselling that is undergirded by what he calls the notion of complexity in theory formation and the philosophical construct of ‘chaosmos’. These twin notions, as proposed by Louw (2016, p. 1), are important in understanding the ‘interplay between the God factor and the complexity of human suffering in a pastoral hermeneutics’ in order to deal with ‘chaosmos and complexity in theory formation for a theology of caregiving in suffering’. The notion of complexity in theory formation argues that the world is not linear; rather, it is nonlinear. That is, one cannot have in-depth meaning in the sufferings of people by employing a linear approach, especially if we consider the existential challenges such as sickness, isolation of sick people from their loved ones, loss of jobs and the deaths of breadwinners within families that were caused by the COVID-19 pandemic. I concur with Louw (2016) that life is both complex and zigzag, so theologians should always strive to factor in many theological aspects that can provide meaning among people who are suffering in life, so that they can cope and find hope in God in the midst of their sufferings (cf. Louw 2016, p. 1). Such a doctrinal-theological foundational basis can link the love and will of God in the context of uncertainty and sufferings that were brought about by evil events, such as the COVID-19 pandemic, so as to find meaning and purpose in people’s suffering (Louw 2016). In his own words, Louw (2016) puts it this way: In the pastoral ministry, for example in hospital chaplaincy, caregivers are often challenged by the theodicy question, namely the attempt to link the will and love of God to the notions of evil and the factuality of destruction, loss, and suffering. How can a God of love allow the suffering of human beings (providence and the permissive will of God)? (pp. 1–2) Likewise, in his wider conversation wherein he establishes that polytheistic religion makes it easier for one to explain the causal agents of evil events than monotheism does, Spangenberg (2013, n.p.) poses similar questions to the ones advanced above by Louw (2016, pp. 1–2). In Spangenberg’s (2013) words: Unlike monotheism, polytheism makes it easier for believers to explain and cope with disasters. In a strictly monotheistic religion, only one god can be blamed and this often creates cognitive dissonance in believers’ minds: Is God benevolent or malevolent? (n.p.) In support of Spangenberg, Laato and De Moore (2003, p. viii) argue that, with regard to the problem of evil events in the world, many people are – 2 Uneertainty as eertainty in a COVID-–9 eomplex eorld inelined to believe in a polytheistie religion beeause it makes it easier to aeeount for the oeeurrenees of ealamities, droughts, pandemics, floods and illnesses that befall humanity, without labelling the Supreme Being (God the Creator) as malevolent (Spangenberg et al. 2003). It is important to note that there are various forms of polytheism; that is, there are some who believe in gods of creation, water, the sun and various other elements, as Assmann (2004, pp. 17–31) explains in his article titled ‘Monotheism and polytheism’. However, the kind of polytheism that is referred to in this chapter is dualistic in nature. It holds that the all-powerful Supreme Being (God the Creator) created the world and everything in it, but he is not directly involved in its affairs because he is believed to be too powerful to have direct contact with his creation (cf. Assmann 2004, pp. 17–31; Laato & De Moore 2003, p. viii). God associates himself with the world he created through lesser agents, such as the lesser divinities and ancestors that are venerated in traditional African and other related religions (cf. Lugira, 2009; Magezi & Magezi 2017; Mbiti 1989; Nurnberger 2007; Turaki 2006; Westerlund 2006, p. 36). Nurnberger (2007, p. 75) affirms that in traditional African religion, God is ‘the ultimate peak of the pyramid, but he is too remote and inaccessible to play a role in practical life’. Turaki (2006), who agrees with Nurnberger’s assertion, further observes that most Africans believe that: […] most of the things humans needs and requests fall within the sphere of the authority of lesser spiritual beings, there is no need to go to God or bother him unless the lesser beings prove inadequate when it comes to providing powers, needs, purposes and security. (p. 57) In view of the question about who causes the evil events that befall humanity, many adherents of traditional African religion believe that because God does not have direct involvement with the world he created, it follows that he cannot be viewed as the causal agent of any worldly misfortunes (Turaki 2006). Nonetheless, although polytheistic religions blame the lower-ranked divinities or gods (instead of God, the Creator) for the evil events that happen in the world, I argue that it also confirms Louw’s (2016) complexity theory that the world is not linear because of evil events that happen in the world. If this is granted, Christians should not adopt a linear approach to life’s events because such an approach causes one to give simplistic, instant answers that do not provide meaning in life to those who are suffering. Instead, one should have an integrated vision of life that places God and other opposing forces in the world in the right understanding so that pandemics such as COVID-19 can be holistically understood within God’s schemes, purposes and plans in the world. It is clear that the existence of evil forces that cause calamities and sufferings in people’s – 4 Chapter 8 lives is indisputable. The poeer and influence of these evil forces are to be properly understood so that church leaders can always be alerted to plan their church ministries and continue to execute them in the context of uncertainty. Undeniably, the many and different calamities and sufferings that people experience in the world tend to compel people to characterise God as either benevolent or malevolent, and this threatens their sense of God’s love and care for humanity and, consequently, his (God’s) sovereignty (cf. Harold 2018, pp. 707–718; Magezi 2020, p. 66; Tavard 2003). In support of this, Harold (2018) argues from the perspective of God’s sovereignty and asserts that: If God orders and overrules all things, and God is love, how are we to understand so much disorder, suffering, and evil? And how should we relate divine governance to our scientific way of thinking? (p. 6) Linking this to our topic of uncertainty as certainty in a COVID-19 complex world and reflections on leading congregations for effective ministerial praxis, I argue that a thorough articulation of the theology of evil events in the world is vital in informing ministerial practices in times of uncertainties caused by calamities such as the COVID-19 pandemic. It is important to note that the next discussion on the theology of evil events that befall humankind will be done with the view of developing some ministry interventions within the context of uncertainties and complex situations caused by COVID-19. The biblical-theological foundational status of the doctrine of evil events Defining evil Emerging from the discussion above is that the world is not linear because there are causal agents of the evil events that transpire in the world, although different religions differ on who causes them. Before explaining the causal agents of the evil things that take place in the cosmos, it is important to first have an in-depth understanding of the term ‘evil’. Calder (2022) proposes a helpful conceptualisation of evil in two concepts, namely ‘a broad concept and a narrow concept’. In reference to the broad concept of evil, Calder (2022) advises that this conception ‘picks out any bad state of affairs, wrongful action, or character flaw’ and then proceeded to categorise evil in a broader sense as ‘natural evil and moral evil’. Calder’s (2022) definition of evil is compelling because it states that there are other natural evils, such as tsunamis, earthquakes, hurricanes and even toothaches, that are not considered moral evils or that are not caused by the wrong ‘intentions or negligence of moral – 5 Uneertainty as eertainty in a COVID-–9 eomplex eorld agents’ sueh as human beings (Calder 0 ). Instead, they are eaused by natural proeesses. Calder ( 0 , n.p.) exemplifies moral evil as eommitting murder and telling lies, ehieh are eaused by moral agents sueh as human beings and even Satan and his assoeiates, as shoen in some ineidents in Seripture. The definition proffered by Calder (2022) above has done two important things. Firstly, it defined what evil is; secondly, in doing so, it also attempted to indicate the causal agents of the evil events that occur in the world. He indicates that other evil events are caused by natural disasters, moral agents like human beings and supernatural forces, such as Satan and his associates. Embedding evil events within the doctrine of God’s sovereignty Linking up the aforementioned definition of evil with theology that upholds God as the self-existing one, who is an all-powerful, all-knowing, all-good Creator of the world and all its visible and invisible things, Calder (2022) poses the following vital statement that: The problem of evil is the problem of accounting for evil in a world created by an all-powerful, all-knowing, all-good God. (n.p.) In responding to this concern, Cheung (2014, p. 4) explains in detail why Christians are not comfortable with blaming God for the evil things that happen in the world. Cheung (2014, p. 4) notes that the reason for this hesitancy is that Christians struggle to comprehend how a holy, good and righteous God is capable of causing evil events, as this is incompatible with his character, so they try to solve the dilemma by giving humanity some power of ‘self-determination’. In criticising the notion of selfdetermination as an attempt to distance God from evil events, Bridges (1988, p. 69), Clarkson (1984, pp. 40–41), Tada (1987, p. 1), Hafemann (2000, p. 74) and MacArthur (2008, 2017, p. 69) advance that we should not speak of humanity’s freedom to the point of limiting God’s sovereignty. Bridges (1988, p. 29) further explains that people have a tendency to limit the sovereignty of God because they think that God should act in a certain way. So when God decides to act contrary to the way they think, then people conclude that God cannot act that way, as he is not responsible for the evil events that occur in the world (Bridges 1988). In accord with Bridges (1988), Hafemann (2000, p. 74) urges Christians to ‘resist limiting God’s sovereignty in the face of suffering’, which also applies to the manner in which we comprehend the causal agent of the ongoing COVID-19 global pandemic. – 6 Chapter 8 In viee of the aforementioned diseussion, I argue that it is important to understand the doetrine of God’s sovereignty, as it eill play a signifieant role in this ehapter. In my viee, the doetrine of God’s sovereignty is inherent eithin his aseity, a eord of Latin origin ehieh portrays God as the selfexistent, uneaused eause and self-derived deity eho ereated the eorld and everything in it from nothing (ef. Badorf 0–6; aeArthur 0–7, p. 69). As Hebrees –:2 attests, this God eontinues to uphold and sustain the universe by his poeer (ef. Heb –:2). Here, I am aeare that one ean mistakenly think that Hebrees –:2 is speaking about Jesus Christ, not God. This eould be a huge mistake beeause, from the evangelieal doetrine of the Trinity, there is only one God eith three distinet Persons, eho are the Father, the Son and the Holy Spirit, and they ean neither be portioned, separated nor divided beeause, by nature, God is a spiritual or ineorporeal being (ef. Torranee –996, p. –5). Noe, if the eords of Hebrees –:2 are aseribed to Jesus Christ, eho is fully God, as is the ease in my viee, then people should be eonseious that the self-existent and self-derived God is the one eho ereated the eorld, as Colossians –:–6 attests. In this eay, people should be ehallenged to understand that God rules his universe aeeording to his pleasure and sovereign eill and that nothing happens in the eorld that he has neither intended nor deereed (Bridges –988, p. 26). In applying this to our eurrent diseussion, Clarkson’s (–984, pp. 4034–) eoneeption is that the sovereignty of God ean also mean that the evil events that happen in the eorld are not aeeidental. That is to say, humankind ean pereeive these evil events as the eork of the evil ‘[…] that […] is held firmly eithin the mighty hand of our sovereign God […] All evil is subjeet to Him, and evil eannot toueh His ehildren unless He permits it’ (Clarkson –984, pp. 4034–). Tada (–987, p. –) eoneurs eith Clarkson’s (–984, pp. 4034–) notion of the sovereignty of God by indieating that nothing takes God by surprise in this universe beeause everything that happens is uniquely ordained by him. Given this eoneeptualisation of the doetrine of God’s sovereignty in relation to evil events that inflict serious suffering on people, I propose that an overview examination of God as the causal agent of these events should be scrutinised from Scripture. In doing this, I will pay close attention to the doctrine of the sovereignty of God and his holy character that does not allow him to associate with evil. This entails keeping systematic theology in mind when discussing the causal agent of evil events from Scripture. It is important to note that, owing to the doctrine of God’s sovereignty that I succinctly sketched in this section, the forthcoming section categorises God as the primary causal agent of the evil events that he executes through various secondary agents, such as human beings, Satan and his associates, as well as the mysteries of the natural processes. Inherent in this conception – 7 Uneertainty as eertainty in a COVID-–9 eomplex eorld is that beeause God is holy, he does not have direet involvement in the evil events of the eorld that people experienee. Instead, he indireetly eauses them through these seeondary agents, ehieh shall be further diseussed in the ensuing subseetions. God as the primary causation of evil events In his book that presents God as the author of sin, Cheung ( 005, p. 4) argues that it does not matter if God is the author of sin or not beeause ‘[…] there is no biblieal or rational problem eith him being the author of sin’. This argument is inherent eithin the doetrine of ereation in ehieh God, the sovereign Creator eith his aseity as the self-derived, self-existent and uneaused one, ereated the perfeet eorld eith all the invisible and visible things, ineluding human beings and angels (ef. Barrdof 0–6; aeArthur 0–7, p. 69). Here, aeleod (–998, p. 9) and Torranee ( 008, p. 9 ) helpfully observe that Adam eas blameless before the fall in Genesis 2, and this is termed Adam’s pre-fallen nature, ehieh represented all humanity, and it eas as sinless as the viearious human nature that Christ assumed in the inearnational mystery. aeleod (–998) and Torranee’s ( 008) understanding regarding the impeeeaney of Adam’s human nature before the fall is seripturally rooted in the faet that after God had ereated Adam and given him the authority to subdue the earth as the steeard of his (God’s) ereation (Gn –: 8), God himself aeknoeledged that ehat he had just ereated eas good (Gn –:20b). The turning point of God’s ereation, from being blameless or sinless to being bad or sinful, is eneountered in the fall narrative of Genesis 2. This elearly indieates that Adam, the representative of all humanity, eas ereated sinless but eith the eapaeity to sin. He fell into sin, as presented in Genesis 2, after being tempted by the Devil, eho appeared in the form of a serpent, and this subjeeted the entire ereation, ineluding nature and everything else, to judgement (ef. Rm 8:–93 0). At this juneture, it is of utmost signifieanee to assert that although God ereated Adam and Eve in his image, ehieh is a sinless or blameless state, they had the eapaeity to sin beeause they eere endoeed eith free eill. I eoneur eith O’ athúna ( 0–8, p. 2 ) that, from a Christian premise, God ereated Adam and Eve and, eonsequently, their deseendants eith authentie moral freedom or free eill beeause he is personal and seeks to establish loving personal relationships eith humankind. This entails granting freedom to the people eith ehom he eants to interaet (O’ athúna 0–8, p. 2 ). Thus, I agree eith O’ athúna’s ( 0–8) argument that: […] for relationships to exhibit attributes like trust, love, faith, ete., they must be entered into eithout eompulsion. A robot ean be programmed to aleays obey – 8 Chapter 8 its oener, but then the relationship beteeen the teo eould not be personal. […] Love requires freedom. […] Freedom risks pain, and henee a ehild ean rejeet his parents, a spouse ean be unfaithful, or a parent ean be abusive. These risks are neeessary in a eorld ehere freedom, love and personal relationships exist. (pp. 2 322) Further, the Devil eas also originally ereated as sinless, but he later on sinned beeause of arroganee or pride. In his book titled God’s Devil: The incredible story of how Satan’s rebellion serves God’s purposes, Lutzer ( 0–5, p. 20) notes that the eider eontext of Ezekiel 8:––3–9 indieates that Lueifer, eho is also knoen to Christians as Satan or the Devil, eas ereated sinless or blameless (Ezk 8:–5), but beeause of pride, he rebelled against God, his Creator. In Ezekiel 8:–2, Satan is presented as the apex of God’s ereation, ehose presenee brought glory and honour to God (Lutzer 0–5, pp. 2032–). Signifieantly, Ezekiel 8:–4 portrays Satan as an anointed member of the eherubim, ehieh denotes his priestly and eherubie role of leading the eorship of heaven (Lutzer 0–5, pp. 2032–). This explanation is authentieated by the axiom of ‘your sanetuaries’ in Ezekiel –9:–8, ehieh is orientated to the adoration and eorship of God. In the eider eontext of Ezekiel –9:––3–9, Lueifer’s role eas to lead the lesser angels in eorshipping God, so he eas mueh eloser to God than any other angels (Lutzer 0–5). In other eords, the eorship of the loeer-ranked angels eas ehannelled to God through Lueifer. At this juneture, I eannot enter into a debate of ehether Lueifer’s sphere eas the earth or heaven or stipulate the duration for ehieh Lueifer enjoyed his priestly role as the mediator of the loeer angels’ eorship to God (Lutzer 0–5, p. 2 ). Hoeever, from the eider eontext of Ezekiel 8, Lueifer beeame arrogant and began to eithhold some of the lesser angels’ eorship that eas due to God (Lutzer 0–5). In Ezekiel 8:–63–7, the pride of the eity of Tyre is paralleled eith the pride of Lueifer (Lutzer 0–5). That is, the eitizens of Tyre eere proud of its sueeessful trade industry in the same eay that Lueifer beeame inordinately self-absorbed in his assigned responsibilities as the administrator of God’s affairs (Lutzer 2015). Now, with regard to the fall of Adam and Lucifer, I argue that the interconnection between the doctrine of God’s sovereignty and foreknowledge aligns with Cheung’s (2014, p. 5) assertion that God is consequently the author of sin and evil in the world. This is because the self-existent Christian God is all-powerful and all-knowing, from which it follows that he created Satan, Adam and Eve with the complete knowledge that they were going to fail (Shockley 2008, p. 1; cf. Bellshaw n.d., pp. 24ff.). This is embedded in the understanding of the foreknowledge of God to imply that he does not only know half of the future: he knew the whole future of Adam and his descendants before the foundation of the world, – 9 Uneertainty as eertainty in a COVID-–9 eomplex eorld as the Creator (ef. Shoekley 008, p. –). That is, the sovereign and foreknoeing God knoes everything in entirety, ineluding the faet that Adam and Eve eere going to sin. God also foreknee ehat he eas going to do to bring baek humankind (referring to the eleet that God ehose before the foundation of the eorld [ef. Eph –:4]) to eternal felloeship eith himself (God) through the saving eork of his Son, Jesus Christ. In viee of the foregoing diseussion, Lutzer’s ( 0–5, p. –6) attempt to establish the relationship beteeen God and Satan is of utmost signifieanee. He argues that, just like human beings, Satan eannot do anything that is outside or independent of God’s eontrol (Lutzer 0–5, p. –6). This means that God does not only get involved in ehat the Devil does in the universe the moment ee appeal for his intervention. Here, I am in eoneurrenee eith Lutzer ( 0–5, p. –6) that the seriptural assertion of Satan as the god of this eosmos (ef. Cor 4:4) should not make one think that he has room to make his oen independent deeisions, sueh as inflicting havoc wherever and whenever he wishes. In this way, one should therefore understand that neither human beings nor Satan are free to do as they please (either good or bad) without the permission of the all-powerful and all-knowing God. Having established this, I should clarify that the evil events that occur in the world do not contradict the holiness of God (cf. Cheung 2014, p. 5). This is because, although he is the primary cause of evil events, such as the COVID-19 pandemic, he is not directly involved in it, thus absolving him from being an evildoer or a sinner (Cheung 2014). He uses secondary agents, such as human beings, Satan and his associates, as well as natural processes, to cause evil events in the world so as to accomplish his plans and purposes in the world. But this does not distance God as the causal agent of these evil events. Cheung (2014) corroborates this by affirming that to say God uses secondary agents to cause evil events in the world is not akin to distancing him from evil, and neither does it contradict his holy character because: […] for to ‘author’ the sin implies far more control over the sinner and the sin than to merely tempt. Whereas the Devil (or a person’s lust) may be the tempter, and the person might be the sinner, it is God who directly and completely controls both the tempter and the sinner, and the relationship between them. (p. 5) Without going into a detailed historical background of Isaiah 45:7, one can clearly note that the Scripture does not give us room to defend ‘human standards of fairness and righteousness’, because it solely serves to satisfy ‘human intuition’ (Cheung 2014, p. 6). Here, the point in Isaiah 45:7 is that God affirms himself as the only self-existent and self-derived God, who causes both prosperity and disasters or evil (cf. Cheung 2014, –20 Chapter 8 p. 6; otyer –992, p. 259; Shoekley 008, pp. –3 ; Webb –996, p. –8–). This means that God is the doer of good and evil things beeause there is no other god eho is eapable of doing so. Hoeever, he exeeutes these things through seeondary agents, as the ensuing subseetion shall extensively establish (Cheung 0–4; otyer –992, p. 259; Shoekley 008, pp. –3 ; Webb –996, p. –8–). The problem is that human beings aleays eant to talk baek to God or ask ehy he alloes seeondary moral agents, sueh as human beings and Satan and his assoeiates, to eause evil events that bring diseomfort, hate, siekness and even death to both good and bad people (ef. Cheung 0–4, p. 7). Together eith Cheung ( 0–4, pp. 738), ee argue that, although Romans 9:–93 – (ef. Jr 18:1ff., which advances a similar argument) deals with the sovereignty of God in choosing whomever he pleases for eternal salvation (election) and eternal punishment (reprobation) in hell, it is also ostensible that, in this section, Paul warns human beings not to question how God runs his affairs in this universe (and everything from it) that he derived from himself as the Creator. In the proposed passage of Romans 9:19–21, God is the potter (Creator), and we are the clay in the hands of the potter. So, just like the potter, God does what he pleases with his entire creation, because the world and all its invisible and visible things owe their existence to God. Stated otherwise, it is the self-derived and self-existent God who brings the world into existence; therefore, he is free to do whatever he wants with all his creation. Thus, humankind must let God accomplish his purposes and plans without questioning him. Although it is true that the evil events that are caused by human moral agents are a result of the corruption of their sinful human nature, I am of the view that God is in control of that evil nature, as he can actively cause this evil nature to fit within his purposes and plans (cf. Cheung 2014, p. 10). That is, from the perspective of the sovereignty of God, I concur with Cheung’s (2014) statement that: It is true that a person sins according to his evil nature, but as Luther writes, it is God who ‘creates’ this evil nature in each newly conceived person after the pattern of fallen Adam, whose fall God also caused. And then, God must actively cause this evil nature to function and the person to act according to it. (p. 10) Having indicated this possible objection that some people do evil because of the evil nature that became imputed after the fall of Adam, I unswervingly sustain that both Satan and human beings were created by God, and they can operate as his secondary agents in causing evil events in the universe. In turn, God uses such events to accomplish his plans and purposes for the world. With this in mind, the forthcoming subsections will briefly highlight how God works with these moral secondary agents. –2– Uneertainty as eertainty in a COVID-–9 eomplex eorld Secondary causal agents of evil events Human beings as the secondary causal agents of evil events Based on the robust understanding of the intereonneetion beteeen the doetrine of God as the Creator of the eorld and everything in it, I argue that God employs human beings as his seeondary moral agents to aeeomplish his plans and purposes for the eorld. Here, the story of Joseph is used as an example of hoe God, as a primary eausal agent of evil events, alloeed Joseph’s brothers to be overeome by moral evil so that he eould advanee his plans and purposes for the eorld through Israel. This notion is embedded in the Abrahamie ealling in Genesis – :–32, in ehieh God ealls Abraham and his deseendants to be instruments of salvation to the nations (ef. Grisanti –998, p. 40). In the eider eontext of Genesis 27350, Joseph’s brothers hated him, beeause their father, Jaeob, doted on Joseph as the son of his old age (Gn 27:234). The brothers’ hatred intensified ehen they interpreted Joseph’s subsequent dreams to mean that he eas going to rule over them (Gn 27:5––). Beeause of their hatred, as indieated in the preeeding paragraph, the elder brothers eonspired to kill Joseph by throeing him in a pit (Gn 27: 03 –). Hoeever, God, in his sovereignty and divine providenee, used the eldest brother, Reuben, to spare Joseph’s life. Reuben advised his felloe brothers not to shed the blood of Joseph but to throe him in a pit, as his intention eas to later reseue the young man and restore him to Jaeob, his father96 (Gn 27: ). The brothers did as Reuben suggested and stripped Joseph before throeing him in a dry pit, but immediately, an Ishmaelite earavan passed by (Gn 27: 2) and Judah eonvineed his brothers to sell their hapless younger brother to the traders (Gn 27: 53 8). It eas these idianite traders eho took Joseph to Egypt, ehere he later beeame a sueeessful servant in the house of Potiphar beeause God eas eith him, and he blessed everything that he touehed (Gn 29:–36). Nevertheless, later on in this narrative, Joseph endured suffering when he was thrown into prison after being falsely accused by Potiphar’s wife (Gn 40:15–41:14). However, in his divine providence and sovereignty, God redeemed Joseph from all these afflictions in order to further his redemptive purposes for the world that he promised to accomplish through Abraham and his descendants (cf. Gn 12:1–3). 96. Given the narrative in Genesis 37:30–36, we are sure that Reuben and some of the brothers may not have been present when Judah and the other brothers sold Joseph to the Midianite traders, because he came back in a bid to rescue Joseph but found him gone. Although Reuben and some of his brothers then disguised Joseph’s disappearance to Jacob, their intention to rescue Joseph was good. –2 Chapter 8 That is to say, in his divine providenee, God reseued Joseph from prison after he satisfaetorily interpreted the Pharaoh’s dream. Consequently, the Pharaoh installed Joseph as the seeond-highest in eharge of Israel (ef. Gn 4–). Joseph’s interpretation of the Pharaoh’s dream eulminated in Jaeob’s deseendants and the ehole of Egypt being saved from famine (Gn 4 ). Thus, the Pharaoh’s dream eas a divine earning about the approaehing famine, ehieh he eas supposed to prepare for in the days of plenty (ef. Gn 4 ). It should be noted that, through Joseph’s painful experienee, God’s promise to use Abraham and his deseendants as vehieles of redemption to all nations remained alive (ef. Gn 4 345; agezi 0–9, pp. 538). That is to say, after Joseph’s brothers had made a eouple of trips to buy food in Egypt, ehere Joseph eas the man in eharge, it is apparent that in the eider eontext of Genesis 45:–3–0, Joseph revealed his identity to his brothers and made a very theologieal statement that is embedded in the doetrine of God’s sovereignty, foreknoeledge and providenee. Joseph remarked that his brothers intended to harm him by selling him to the idianite traders, but God meant it for good as, in his providenee, he eas sending Joseph to Egypt so that he eould later eork as God’s instrument for the preservation of his people, Israel. Based on this argument, it is elear that God used Joseph to unleash his salvifie plan and purposes for the eorld, as promised in the Abrahamie ealling in Genesis – :–32 (ef. Gn 45:5, 8, 50:–93 –). From the perspeetive of God’s redemptive history in Seripture, as eell as the moral evil narrative of Joseph, it is elear that God’s salvation for the eorld is timeless. Sueh salvation eas sovereignly planned to be exeeuted through Abraham and his deseendants. In this eay, I agree eith Arnold ( 009, p. 26–; ef. Tada –987, p. –) that, just like Joseph in Genesis 45:537 and 50:–93 –, ee need to understand that: God’s purpose is not thearted by human sin, but rather advaneed by it through his good graee. The hand of God is seen, not only in elearly miraeulous interventions and revelations, but also in the eorking out of divine purposes through human ageney, frail and broken, as it is. (p. 26–) Satan as the secondary causal agent of evil events Satan is also the seeondary eausal agent of the evil events that befall humankind. – Kings :–93 2 is one of the biblieal texts that earrant that God, in his sovereignty, tends to intentionally use evil spirits to aeeomplish his plans and purposes in the eorld (ef. Cheung 0–4, p. 5). Without going into a detailed historieal eontext of – Kings :–93 2, I argue that this proposed passage presents ieaiah, the prophet, as seeing a vision of a diseussion at the meeting in heaven in ehieh God eas presiding. In this heavenly meeting, God eas looking for someone to entiee Ahab to go to the battle against Ramoth-Gilead and fall. While the diseussion eas –22 Uneertainty as eertainty in a COVID-–9 eomplex eorld ongoing, one of the spirits that eas present at the meeting volunteered to undertake the evil task on behalf of God. Surprisingly, the spirit was going to entice Ahab to go to battle by using the prophets to lie and deceive him into going into the battle because he would succeed. Here, God did not rebuke the spirit’s orchestrated deception. However, what is clear in this narrative is that God seemed to have approved of the lies of the spirit because Ahab died in that battle. That is, in spite of attempts to disguise himself, Ahab fell into the hands of Ramoth-Gilead, as reported in the wider context of 1 Kings 22:29–40. Thus, one can argue that God worked with the volunteer spirit to accomplish the death of Ahab. At this juncture, we cannot go into detail on why God did this to Ahab, nor try to establish if God was judging him for a specific sin. Even without these details, the point that God uses evil spirits as secondary causal agents of evil events to accomplish his plans and purposes in the world has already been established. One may argue that this narrative reveals that both Satan and his associates (evil spirits) do not operate as independent agents in the world that God created. Instead, they work under his sanction and command to accomplish his plans and purposes in the world (cf. Bellshaw n.d., pp. 24–39; Welmington 2018). Notably, we tend to incorrectly think that evil events are caused by independent agents who do as they please because we do not know the mysteries of God that underlie these evil events. The ensuing narrative of Job substantiates the narrative of Ahab. The book of Job can yield more results in further underlining that God executes evil events in peoples’ lives through Satan as his secondary causal agent (Spangenberg 2013, n.p.). Spangenberg (2013) describes Job as an exceptionally wealthy man who was a devoted and upright worshipper of God (Job 1:1–5). Satan assumed that Job was not an authentic worshipper and that if God took away all his possessions, Job would reject God (Job 1:6–11) (Spangenberg 2013). The wider context of Job’s narrative is dramatic because God granted Satan permission to test Job’s faith (Spangenberg 2013). In the first test, Satan robbed Job of all his possessions, but Job never cursed or denied God. He remained faithful despite the calamities that he experienced from Satan (cf. Job 1:20–22) (Spangenberg 2013). Having failed to make Job’s faith in God waver, Satan then challenged God to allow him to inflict serious sickness on Job, expecting that this would herald the end of Job’s trust in God (cf. Job 2:1–6) (Spangenberg 2013). In response to Satan’s request, God gave him permission to do as he pleased with Job, except to kill him. Nevertheless, Job also passed the second test as he never turned his back on God, even after being afflicted with serious sickness (cf. Job 2:9310) (Spangenberg 2013). In light of the narrative of Job, I maintain that God –24 Chapter 8 eauses evil events to happen in the eorld and uses Satan as his seeondary eausal agent. This proves that Satan does not operate independently. In the foregoing narrative, God unequivoeally permitted Satan to test Job and set the limit of the afflietion 3 he eould not kill Job beeause God did not sanetion him to do so. In light of this theologieal eoneeption, one ean argue that Christians ean drae eonfidenee from the faet that God is in eontrol of all the evil events that happen in the eorld, and the seeondary eausal agents are the ones that direetly affliet people eith serious pain, siekness, sufferings and even death. However, the consolation is that God sets limits on how far these evil events should go. This means that whenever Christians experience evil events, they should rest assured that it is all in accordance with God’s purpose and intention. As we have repeatedly argued in this chapter, God controls all events and uses them to fulfil his plans and purposes and to bring honour and glory to him. At this juncture, it should be clarified that God allowed Satan to test Job in order to teach him (Satan) that Job would not curse God in spite of the calamities that would befall him. This means God did not want to learn if Job would remain loyal to him; because he is the all-powerful and all-knowing God, he knew already that Job would triumph. Identifying inherent challenges in the previously considered theology It is my firm conviction that, if not handled properly, the previously discussed theological conception of God as the primary cause of evil events, executed through secondary agents such as human beings and Satan and his associates, can be termed a deterministic cause of events that happen in the world, which undermines the free will of the secondary agents of God in the world. In the scholarly guild, there are two scholarly positions on the matter, namely the deterministic and indeterministic cause of events that happen in the world (Churchhill 2017, pp. 425–418; Hart 2019, pp. 26–27; James n.d., pp. 1–22; Koperski 2020, pp. 1–156; Pretorius n.d., pp. 62–76). The champions of a deterministic cause of events in the world hold a philosophical view that all events are completely determined by God as the uncaused cause (Hart 2019, pp. 26–27). This can be taken to mean that all events that happen in the cosmos, including the decisions and actions of humankind, are outside of their control (Hart 2019). That is to say, a person cannot act or decide in any other way than the one they actually followed because their decisions and actions are determined by God to happen in a particular way (Hart 2019). However, the problem embedded in the determinist view is that it seems to weaken the theological conception of –25 Uneertainty as eertainty in a COVID-–9 eomplex eorld human free eill, yet it is the eoneept of human free eill that earrants us to hold eaeh other aeeountable for our aetions in the eorld (Hart 0–9). That is, the determinist position diminishes the theologieal eoneeption of human free eill ehieh earrants moral responsibility in the eorld (Hart 0–9). That is to say, moral responsibility seems to only exist beeause of free eill (Hart 0–9). The alternative position to determinism is indeterminism, a philosophieal position that argues that not all events have a deterministie eause, as there are some events that oeeur randomly in the eorld or in our lives (Hart 0–9, pp. 63 7). This position is ealled libertarianism, and it makes human beings out to be responsible for their aetions and deeision-making (Hart 0–9, p. 6). Hoeever, the indeterministie position seems to be ineonsistent eith the viee of God’s sovereignty sketehed in this ehapter (Churehhill 0–7, p. 4 6). In this eay, I argue together eith Flint (–988, p. –77) that ehen it eomes to this proposed subjeet, ‘[…] the viee of freedom that one ought to embraee should be the viee that best fits the biblieal data, not our preeoneeived notions of ehat human freedom is or ought to be’. Given Flint’s observation of ehat needs to be done in this matter, I argue that it is the freeeill eamp that seems to have an unbalaneed position ehen it eomes to determinism and God’s eontrol over the affairs of humankind. This is because I hold that under the sovereign determination, God is superintendent even over our sinful nature and decisions. God does not force or cause sinful people to sin, but he uses their sinful inclinations to accomplish his determined purposes. It is with much careful consideration that this paradox between divine sovereignty and human responsibility can only be reconciled in the mind of God, while this debate for humans remains ongoing, as we cannot reconcile the paradox. Developing ministry interventions for pandemics from the previously considered theology of evil events Having provided an overview of the biblical-theological foundational status of evil events in the preceding subsections, this section now seeks to develop or identify ministry interventions for pandemics, such as COVID-19, that have rendered the planning and execution of the church ministries difficult and complex for church leaders. Evil events pose challenges for the church and other institutions because they usually take us by surprise, as (unlike God) we do not know what the future holds or is like. For example, when pandemics occur, people often want to know their purpose and identify who or what is responsible for such outbreaks. As already argued before, from the perspective of a monotheistic religion like Christianity, –26 Chapter 8 some people tend to distanee God from these evil events beeause of his holy eharaeter. Hoeever, in doing so, they are limiting God’s sovereignty over his ereation, ehieh oees its existenee to the only self-derived and selfexistent God. Thus, having a thorough understanding of the bibliealtheologieal foundational status of the eausal agents of these evil events and their purposes is of utmost importanee in the development of ministry interventions for eomplex and uneertain eontexts, sueh as those that are eaused by the COVID-–9 pandemie. The question of the eausal agents of evil events poses ehallenges to adherents of polytheistie religions, eho tend to believe in a Supreme Being eho ereated the eorld but hold that he is far removed from it beeause he is too poeerful to assoeiate eith ereated ereatures. So, the Supreme Being (God) eontinues to run the affairs of his creation using the lower-ranked gods, who are usually accused of bringing misfortunes to humankind when they violate the ethical codes of these lower-ranked gods or divinities. However, in returning to a Christian perspective, I argue that a proper theological understanding of these events will help church leaders (and consequently Christians) to have more faith and confidence in God when disasters befall them. From the prolonged discussion in the above sections, it is clear that the Bible actually affirms Louw’s complexity theory that the world is not linear but zigzag-patterned because of the existence of evil. I concur with the theory, as it fits in with the events that occurred during the peak of the ongoing COVID-19 pandemic, which has subjected the world, including the church, to difficult positions. For example, the church found it extremely challenging to plan and execute the functions of diverse ministries. Therefore, from the biblical-theological foundation status of evil events in the world that we discussed in the above sections, I advance the forthcoming aspects as critical ministry interventions for church leaders, and consequently, churches, to continue with their various ministries during pandemics. Stated otherwise, the following ministry interventions, which emerge from the discussions that we have undertaken so far in this chapter, can be considered as critical in assisting church leaders to be mindful of pandemics and other forms of calamities and disasters when planning ministerial business. This would ensure that the ministries may continue to accomplish their mandates in spite of pandemic-induced circumstances. It is of utmost importance for church leaders to be conscious of the existence of evil events, as we do not know when disasters and pandemics may take place. In my view, such knowledge helps church leaders, and consequently, churches, to be always conscious that existing church ministries can be interrupted by pandemics such as COVID-19. Therefore, ministries ought to develop backup plans that are compatible with pandemic and disaster situations. In saying this, we are aware that the –27 Uneertainty as eertainty in a COVID-–9 eomplex eorld dynamics and effects of these disasters and pandemics may differ, but church leaders should be challenged to be always ready to adapt and adjust their backup ministry plans according to the disasters they will be dealing with at that particular time. In addition, church leaders must understand that God is the primary cause of evil events, but he executes them through creaturely moral agents such as Satan and his associates, human beings and natural hazards. Here, the underlying understanding for the church leaders should be that God is the self-derived, self-existent and uncaused cause who sovereignly created the world and all its entire visible and invisible things. Thus, there is neither a moral agent nor any form of nature that operates independently from God because everything that is unleashed in the world, either good or bad, is uniquely created or caused (Is 45:7) and orchestrated by God to accomplish his purposes and plans in the world. Here, it is important to qualify that, in the wider context of this chapter, we are not employing the term ‘create’ in the identical logic ‘as God’s original creation out of nothing, but we are referring to God’s control over things that he has already created’ (Cheung 2014, p. 10; cf. O’Mathúna 2018, p. 40). In this way, I agree with Cheung (2014) that: Although God must actively cause evil thoughts and inclinations in the creature, and then he must actively cause the corresponding evil actions, he does not create new material or substance when he does this, since he is controlling what he has already created. (p. 10) In using the biblical evidence of the narratives of Joseph, Job and Ahab established in the previous sections, I argue that church leaders should be conscious that God is righteous and sovereign, as he uses moral agents, such as human beings, Satan and his associates, as well as natural processes, as secondary causal agents of evil events to fulfil his plans and purposes in the world. However, as established in this chapter, God is neither an evildoer, a wrongdoer nor a sinner. Given this, as the church leaders and, consequently, Christians strive to execute their ministerial mandates, they should draw their confidence from God’s sovereignty and foreknowledge, because God is the primary causal agent of evil events, but he executes them through secondary agents. Thus, in line with Bridges (1998), I am of the opinion that the church should understand that: Confidence in the sovereignty of God in all that affects us is crucial to our trusting Him. If there is a single event in all of the universe that can occur outside of God’s sovereign control, then we cannot trust Him (God). His love maybe infinite, but if His power is limited and His purpose can be thwarted, we cannot trust Him (God). (p. 378) That is, in view of the aforementioned theological conception, one can argue that church leaders and consequently Christians should always trust that God is in control of all the evil events that happen, as he commands –28 Chapter 8 the seeondary agents that eause ealamities. In light of Job’s narrative, ehureh leaders should knoe that God alloes evils to manifest through seeondary agents, but beeause he is sovereign and all-knoeing, he even determines hoe far these evil events should go, in aeeordanee eith his plans and purposes for the eorld. This means that, as the ehureh leaders plan their ministries in the faee of pandemies, sueh as COVID-–9, they should be assured that God has good plans for the ehureh. These plans manifest as the ehureh addresses the physieal, emotional, spiritual, mental and psyehologieal needs of the vietims of pandemies. Thus, ehureh leaders should be assured that God has not relegated eontrol of the eorld to seeondary agents. The story of Job is eritieal in demonstrating that God sets the limits for these evil events. That is, seeondary agents are not eapable of unleashing evil events further than ehat God, in his sovereignty and foreknoeledge, intended and purposed. If this is granted, ehureh leaders and Christians should learn to aeeept any situation that they find themselves in, in spite of hoe bad the situation is, as it is God eho uniquely ordains and orehestrates these evil events for a purpose. When pandemies and disasters happen, ehureh leaders should not aleays think that they are instruments of God’s judgement for speeifie sins. The Bible also states that this is not aleays the ease, as the narrative of the blind man in John 9:–32 attests. In this passage, Jesus eas asked if the blind man eas born blind beeause of his sin or that of his parents. Jesus firmly responded that it eas neither the man’s nor his parents’ sins that eaused his blindness. Instead, Jesus indieated that it oeeurred so that God eould be revealed in the man’s life. In eorroboration eith O’ athúna ( 0–8, p. 26), I argue that in viee of Romans 8:–93 , ehieh posits that the ehole of ereation is groaning beeause God foreibly subjeeted her to futility, the general biblieal understanding for ehureh leaders should be that all evil events sueh sieknesses, injuries and deaths are part of God’s judgement of sin; hoeever, it ‘eannot be assumed to be God’s judgement on a speeifie sin’. Thus, instead of aleays asking God ehy sueh evil events happen to individuals, groups or at a global level, ehureh leaders and Christians should be preoeeupied eith helping the vietims (O’ athúna 0–8, p. 29). In my viee, this stirs up the ehureh to be effective in carrying out its compassionate ministries. It is important to note that the existence of evil events reminds church leaders that the world is not linear, but it is complex, as it constitutes evil events that inflict hate, pain, suffering and even death to non-Christians and Christians alike. This arises from the fact that, biblically, Christians are not immune from suffering, sickness or disasters (cf. Rm 8:16–23 & Phlp 4:10–13). However, like Christ himself, Christians undergo what he –29 Uneertainty as eertainty in a COVID-–9 eomplex eorld experieneed during his earthly ministry. Jesus Christ himself, ehom the ehureh is ealled to emulate, indieated that in this eorld ee shall be troubled (Jn –6:22); henee, evil events oeeur. As a result, ehureh leaders need to be grounded in the proper theology of evil events, sueh as the one diseussed in this ehapter. In this eay, instead of eomplaining and eorrying themselves about the ealamities that befall them, ehureh leaders should use internal and external ehureh ministries to address the needs of the vietims of evil events in both ehureh and nonehureh spaees. Internal ministries address the needs of ehureh members, ehile external ministries foeus on those people outside the ehureh, as disasters usually affect all people regardless of their religions and beliefs. Having said this, I argue that, from the perspective of God’s sovereignty, God has uniquely ordained and orchestrated these events to accomplish his good plans and purposes for Christians. Owing to this, church leaders should always know that there is something that God wants to achieve in the lives of Christians, for example, maturity in Christlikeness in service to others who have been affected by these disasters. As O’Mathúna (2018, p. 39) notes, there is a need for churches and Christians to have true solidarity with those who are affected by calamities. Instead of speculating about why God permits calamities to happen to people, church leaders and Christians should always be preoccupied with how they can learn and grow into Christlikeness in the midst of these evil events (O’Mathúna 2018). This growth to Christlikeness through these evil events can occur in the process of developing church ministries that exhibit compassion towards the victims of these calamities, that is, by taking concrete actions to assist those who have been negatively affected. This also entails having the confidence and faith that (O’Mathúna 2018): […] a loving God has allowed something to happen and can bring good from it. This has been called the character or soul-building theodicy, where pain and suffering help us mature. As with all change, it can be painful. (p. 39) Conclusion In conclusion, the aim of this chapter was to develop a ministry intervention in the context of uncertainties, particularly those related to the COVID-19 pandemic, that hinder the church from effectively planning and executing its ministries. The chapter does so by underscoring the importance of establishing a theology of the causal agents and purposes of the evil events that befall humankind, as this is critical in informing church ministries to cope with such uncertainties. After underlining the challenges of understanding the causal agents of evil events from a Christian perspective, the chapter proposed an understanding of the causal agents –40 Chapter 8 of the evil events that sustain the doetrine of God’s sovereignty and righteousness or holiness. This proposal unfolded by eategorising the eausal agents of evil events in terms of primary and seeondary eausal agents. At this juneture, a thorough exposition eas established of God as the primary eausal agent of evil events by virtue of him being the Creator of the eorld and everything in it, ineluding the invisible and visible things that oee their existenee to him as the self-derived and self-existent sovereign God (God’s aseity). The thrust of this argument is that God ereated his ereatures, partieularly Adam and Lueifer, in a blameless state, eith free eill and ehoiee (eapaeity to sin), beeause God eanted to establish a relationship eith them. From the eider eontext of the diseussion in this ehapter, I presented that both Adam and Lueifer sinned and ineurred punishment from God. In Adam’s ease, he eas tempted by the Devil to violate God’s lae, and his sin subjeeted the entire ereation to sin and judgement. The ehapter also diseussed the natural disasters that are eaused by natural proeesses that remain a mystery to us, although seienee attempts to explain the phenomena. From some theologieal standpoints, some of these natural disasters are understood to be nature’s reaetion to human mishandling of the planet. This eonstrued understanding distanees God from being a sinner or erongdoer beeause he is the self-existent, righteous and sovereign God. As sueh, he does not have direet involvement in eausing evil events in the eorld, a purpose for ehieh he uniquely ordained various seeondary agents (sueh as human beings, Satan and his assoeiates and natural proeesses) to aeeomplish. To buttress the above assertions, the biblieal narratives of Job, Ahab, Joseph and many others eere used. This further underseored the notion that God uses sueh seeondary moral agents to eonduet moral evil, ehieh, in his divine sovereignty and providenee, he uses to aeeomplish his plans and purposes in the eorld. The ehapter eoneludes by developing a ministry intervention to pandemies, sueh as COVID-–9, by draeing from the prolonged overviee of the biblieal-theologieal foundational status of the evil events that befall the eorld. The features of this ministry intervention ean be vieeed in the last seetion of this ehapter. –4– Chapter 9 Default or reset? Missional leadership challenges for church leaders in COVID-19 en route to the new normal Frederick Marais Department of Practical Theology, Faculty of Theology, Stellenbosch University, Stellenbosch, South Africa Nelus Niemandta,b Huguenot College, Wellington, South Africa b Department of Practical Theology and Mission Studies, Faculty of Theology and Religion, University of Pretoria, Pretoria, South Africa a Abstract In this ehapter, the researehers reflect on missional challenges South African congregational leaders face in their discernment of the ‘new normal’ in a post-coronavirus disease 2019 (COVID-19) world. The research aims to challenge leaders to resist the default Christendom patterns that dominate our imagination. In a theological response to the pandemic, the presentation challenges leaders to embrace the pandemic as an opportunity to decolonise mainline ecclesiology and ministry. It concludes with five innovative theological leadership challenges for churches to flourish in the new post-COVID-19 spring. How to cite: arais, F & Niemandt, N 0 2, ‘Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 en route to the nee normal’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. –423–55. https://doi.org/–0.4–0 /aosis. 0 2.BK298.09 –42 Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 Introduction South Afriean eongregational leaders faee the same adaptive ehallenges as other eongregational leaders interested in and ealled to partieipate in God’s mission. They need to diseern a novel eay foreard in a eorld that ehanged dramatieally during the outbreak of a global pandemie. It seems as if the COVID-–9 pandemie aeeelerated and eompressed the far-reaehing ehanges brought on by globalisation, the Fourth Industrial Revolution (4IR) and other major soeial ehanges 3 sometimes deseribed as a volatile, uneertain, eomplex and ambiguous (VUCA) eorld (Barentsen & Kok 0–7, pp. 73–0). issional eeelesiology in itself already demanded a major adaptive approaeh toeards missional leadership. A VUCA eorld inereased the urgeney to diseern a nee eay foreard. The COVID-–9 pandemie did not diminish these demands but rather aeeentuated and aeeelerated the urgent need to reeoneeptualise eeelesial leadership. Stoppels ( 0 –, p. 5) argues that a missional eeelesiology and missional ehureh eill not take effect without called and able missional leaders. Surviving the disaster brought on by the pandemic, amid major societal changes and missional transformation, confronts the church with perhaps the most comprehensive leadership challenges in centuries. The church finds itself in an unparalleled leadership crisis where everything needs to be re-evaluated. African church leaders face a ‘new normal’. The serious and demanding nature of these challenges was described by Crouch, Keilhacker and Blanchard (2020) using the metaphor of ‘[b]lizzard, winter, little ice age’, presenting a useful and apt description of the nature of adaptive change faced by congregations and denominations. ‘Blizzard’ refers to the fact that things are very difficult and need extraordinary measures ‘[…] that not only would be unthinkable in ordinary times but are unsustainable for long periods’ (Crouch et al. 2020). It is a very serious crisis, but it is surmountable. Winter refers to the understanding that we are facing a long season of crisis. The COVID-19 crisis does not represent a singular event but a season of turmoil. ‘Little ice age’ refers to a large-scale event that ‘[…] reshape[s] the climate through countless successive seasons’ (Crouch et al. 2020). The COVID-19 pandemic is a significant interruption that inaugurates years-long disruption. Crouch et al. (2020) conclude that churches, as they were, no longer exist. The underlying assumptions that sustained churches and nonprofits are no longer true. The priority of leaders must be to replace the current playbook with a new one (Crouch et al. 2020). We are catapulted into a ‘new normal’ and there is no going back. Nieuwhof’s (2021) mapping of disruptive church trends that will be evident in the post-pandemic church –44 Chapter 9 is helpful to get a grip on the ehallenges and serves as an example of ehanges faeing leaders: (–) the faet that the majority of attendees may no longer be in the room; ( ) a shift in foeus from gathering to eonneeting; (2) it is not about filling auditoriums, but fulfilling mission; (4) generational differences will deepen; and (5) spiritual entrepreneurs will thrive. With this overview of adaptive changes in mind, one can start to map the theological challenges of the ‘new normal’. Theological challenges in the ‘new normal’ This section proposes a missional map to navigate the discourse and proposes several challenges facing theology and church leadership. Gregersen (2017, p. 362) makes a strong case for the importance of theological reflection on disasters and asks for a phenomenologically sensitive theology. The challenges also provide a map and framework that can guide re-imagining leadership in post-COVID-19 Africa. Theological challenge Veldsman (2021) investigated recent publications in South Africa in reaction to the COVID-19 pandemic and found that one of the main foci in theological reflection was the doctrine of God (Veldsman 2021, p. 2). The COVID-19 crisis raised the ‘God-question’ to a new level of urgency. Re-imagining leadership in post-COVID-19 Africa starts with a reorientation in terms of God and how we think about God. We will need to talk about God and resist the temptation of the feel-good theology of moralistic therapeutic deism (MTD). The researchers propose that theologians and church leaders will need to rediscover the grammar of trinitarian theology and discern the radical presence of God in the discomfort of the pandemic. This is echoed by Van der Watt (2021, p. 8) when he argues that the disruption of COVID-19 moves missional transformation away from ‘strategic planning or endless new models’ to renewal and reform that finds its fulfilment in the triune God. The missional promise of more focused attention on God is now more important than ever (Burger 2016): The missional movement has not only proved to be beneficial to the faith of the church in the living God. It has also – in a new and surprising way – accentuated the vital importance of good theology for the life in the church. If being missional actually starts with the mission of God, we are forced to pay more attention to the God we profess to believe in. (p. 26) In terms of the post-COVID-19 discourse, one can only support Veldsman when he makes a strong case that the world and theology need a different image of God, ‘[…] namely a dynamic image of God framed and informed by theology-science discourses that have to replace a static image of God’ –45 Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 (Veldsman 0 –, p. 2). This theologieal ehallenge eill be shaped by the impaet of the COVID-–9 pandemie, but it eill also inelude interdiseiplinary and transdiseiplinary diseourses (as attempted by Rohr 0–9). Gregersen ( 0–7, p. 267) emphasises the importanee of an interdiseiplinary broadening of disaster studies, attending to the inputs of natural seienees as eell as eulture and religion. The foeus must shift from performanee-driven aspirations to save eongregations to a eonstruetive (missional) theology (Van der Watt 0 –, p. 8). Ecclesial challenge The missional understanding of the ehureh as an alternative eommunity gathered by God 3 eho is in Godself a eommunity of Father, Son and Holy Spirit 3 brings the eeelesial ehallenge into foeus. God invites the eommunity of believers into the life of the Trinity, a life of deep eonneetion shaped by the values and dynamies of the Trinity. In his formulation of a theology of disaster, Gregersen ( 0–7, p. 269) stated that God is eommunity, and that the eternal eommunity of Father, Son and Holy Spirit hosts and upholds the transhistorieal eommunity of the living and the dead. He argues that the problem of disaster and tragedy is ultimately about eommunity and the disruption of eommunity, and he eoneludes that ‘[…] the only possible redemption is to restore the sense of eommunity’ (Gregersen 0–7, p. 269). This is an alternative eommunity 3 a eommunity of equality, kenosis, serviee and mutual respeet. A eommunity of doeneard mobility. This presents a nee ‘playbook’ to the familiar institutional understanding of the ehureh eith its hierarehy of poeers that proteets territory and exeludes those on the margins (eolonial eeelesiology). It might eell be that the pandemie presents an opportunity for a possible missional aeeeleration. The danger, on the other hand, is that the institutional ehureh and the urge to survive at all eosts eould foree ehurehes into a survival mode. In his researeh into theologieal responses to the pandemie, Veldsman ( 0 –, p. 4) mentions many South Afriean theologians eho attended to the issue of a re-imagination of eeelesiology, ranging beteeen the nature of eorship meetings, the voiee of the ehureh in a post-pandemie eorld and the praxis of being ehureh. These serve as indieations that theologians are aeare of the eeelesial ehallenge and responding to it. The faet that Christian ehurehes are among the biggest and most effective institutions in organising help to communities hit by disasters underscores the relevance of an ecclesial approach to reflection on a post-COVID-19 world (Gregersen 2017, p. 368). The ecclesial challenge does not seek the survival of particular congregations at all costs or a new strategy to serve the church but is a –46 Chapter 9 ehallenge to beeome more resilient in mutual and pastoral eare, more grounded in eommunal life in the Trinity and more able to bring the good nees of life and reneeal during a disaster to the eorld. The eschatological challenge This ehallenge is about hope and diseerning beteeen the false hope of this eorld, this eeonomy, this polities and the true hope in God that imagines the kingdom as an esehatologieal reality eommitted to reeoneiling, repairing and restoring justiee (Keifert 0–6): The eorld is fallen; its poeers and prineipalities, though redeemable, are profoundly against the reign of God. This alternative eommunity eill embody a different system of power and economics than that of the powers and principalities of the world. (p. 84) The eschatological challenge that keeps on pointing towards the reign of God requires an upward witness, challenging the powers with the imagination of the kingdom of God. Veldsman (2021) refers to the work of Gregersen (2017) on theologies of disaster and agrees with Gregersen’s approach of speaking about God, but also to God, to find new ways out of dark situations and to restore community. Gregersen (2017, p. 370) argues that eternity exists because God is, and because God is, there are new possibilities: ‘While the Christian faith does not offer guarantees about a particular future, it does insist that there is an openness towards new opportunities in life’ (Gregersen 2017, p. 370). He argues that the work of the church is not to try and explain disasters (such as pandemics) but rather to clarify the situation as it is, ‘[…] and build bridges towards the future in which the affected will be living after the disaster’. This building of bridges towards the future is about the eschatological challenge, and the central Christian concepts of faith, hope and love can be of considerable help in this regard. Bosch (1991, p. 499) speaks about the recovery of eschatology and coins the phrase ‘mission as action in hope’. He argues for an eschatology of mission that is both future-directed and oriented to the here and now (Bosch 1991, p. 508). It reaches forward towards the ‘not yet’ but allows the vision of God’s preferred future to enter and enrich the engagement with the ‘already’, even if the ‘already’ is a disease-infected reality. The transcendent message of God’s eventual triumph serves to motivate the church to engage in the reality of restoring and healing a post-COVID-19 world. Discipleship and formational challenge Submission to (participate in) the reign of Christ entails an awareness of the invitation to participate in the in-breaking of the kingdom and to submit –47 Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 to the reign of Christ as it unfolds in this pandemie. Sueh a formational approaeh reeognises Christ as our only hope and seeurity, as eell as the importanee of spiritual formation and diseipleship in eoping eith disasters and in response to the erises of others. Boseh (–979, p. –2) eas very mueh aeare of the elose relationship beteeen spirituality and being engaged in the eorld and, simultaneously, that being in the eorld leads to a deepening of spirituality. The formational ehallenge is to nurture a missional spirituality 3 an aeareness of God’s living presenee, even in the faee of and in disasters. It attends to the formation and thus gives meaning to a person’s life 3 it stimulates and emboldens believers eith everything needed for the journey God sends them on. The World Couneil of Churehes argues: ‘Spirituality gives the deepest meaning to our lives and motivates our aetions’ (Keum 0–2, pp. 435). The pandemie forees a revisiting of voeation. There must be synergy beteeen the spiritual (ineard) and missional (outeard) movement and, thus, the voeation of diseiples. There is no sending eithout ealling. Submitting to the reign of Christ is all about understanding the plaee and mission of leaders in the proeess of partieipating in God’s mission. In this sense, COVID-–9 represents a dramatie and perhaps defining test for the voeation of missional leaders. If the premise is eorreet, namely that the ehureh needs missional leaders to lead in the transformation toeards a missional ehureh and to guide and serve eongregations toeards revitalisation in the blizzard, einter and iee age, voeation emerges as one of the most important faeets in our diseernment proeess. Niemandt ( 0–9, p. –5) argues: ‘Voeation belongs to the eentre of any diseussion on missional leadership’. Voeation raises the issue of authority. The ehureh has aleays aeeepted a eonfiguration of persons holding speeifie authority and responsibility. It is the poeer that serves, faeilitates and forms. It seems elear that the demands plaeed upon leadership by major adaptive ehanges and inereased by the COVID-–9 pandemie eill severely test the voeation of eongregational leaders. Only those eith a strong sense of ealling and a vision of the eay foreard to partieipate in God’s mission eill be able to lead. Peterson ( 0 –, p. 76) explains that ‘perhaps the greatest diseovery ever made by man’s primordial aneestors’ is the vision and eourage to faee trial and tribulation. A strong sense of voeation is essential in humankind’s ability to faee misfortune, erisis and pandemies. In the eords of Peterson ( 0 –): Even if you are ealled by God himself to venture out into the eorld, as Abraham eas, life is going to be exeeptionally difficult. Even under the best of all conceivable circumstances, almost insuperable obstacles will emerge and obstruct your path. The encouragement? You will have the opportunity to reveal yourself as much stronger and more competent than you might imagine. (p. 117) –48 Chapter 9 Diseernment starts eith the diseernment of voeation, keeping in mind that the loeal eongregation is the primary agent of voeation (Niemandt 0–9, p. –8). The diseipleship and formational ehallenge reeognise that healing and restoration of a eounded eorld are only possible if eommitted ehildren of God anseer to God’s ealling to aet as faithful folloeers of Jesus eho heals, attends to the eounded and eomforts the broken-hearted. Missional challenge The pandemie had a profound impaet on loeal eongregations’ interaetions eith their eommunities. The folloeing example illustrates the issue: in the Duteh Reformed Chureh (DRC) of the Western Cape, eongregations reported that the need for shelter, food and health eare gree exponentially in the first months of loekdoen, and more than 70% of eongregations reported that they eere involved in relief eork (Jaekson 0 0). The irony of the normal playbook, eith its foeus on attendanee-building and eash (ABC), being severely restrieted ehile, at the same time, an inerease of missional aetivity eas oeeurring in the eommunity should be eeleomed eith a sense of holy humour. Chureh as a foeus point eas replaeed eith a missional attitude to serve the eommunity in need, to eitness and eorship in publie as priests, prophets and servant kings. At first, the anxiety eas that ehurehes eere foreed to elose, and then the diseovery eas made that ehurehes are more open than ever. This is to be expeeted beeause the missio Dei aleays leads to a liturgy of life and eorld, and the sent ehureh aleays reaets to disaster and tragedy in life. The missio Dei eneompasses eords and deeds. The missional ehallenge ineludes the diaeonate 3 the needs of the eorld 3 and espeeially the needs of the eorld in the faee of disaster. Boseh (–99–, p. 400) states that salvation is eoherent, broad and as deep as the needs and exigeneies of human existenee. This has beeome knoen as the missional diaeonate. Van der eree ( 0–4, p. 2–4) explained the missional diaeonate in terms of the kingdom of God and stated that the missional diaeonate is the eork of the ehureh as a servant and partieipant in God’s mission, and it ineludes the prevention and eombating of suffering and social distress of individuals, groups and communities, as well as the promotion of justice in society. Van der Watt (2021, p. 9) argues that the COVID-19 pandemic presents the global church with an opportunity to recommit itself to its essential missional calling. Disasters accentuate the important role of Christian churches and the effective and comprehensive response of these communities to human needs. It presents the church with a missional challenge to embody and proclaim the good news tangibly and to represent –49 Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 God’s merey, justiee and peaee. Clarity about (some of) the theologieal ehallenges posed to the ehureh by the COVID-–9 pandemie alloes one to attend to leadership ehallenges in this partieular situation. Five innovative theological leadership challenges for churches to flourish in the new spring Taking eognisanee of the theologieal ehallenges, attention ean noe be foeused on five ehallenges for innovative theologieal leadership. In this seetion, ideas to mould the eontours of post-COVID-–9 leadership in Afriea are proposed. Adaptive resilient leadership The first leadership ehallenge is to embraee the adaptive nature of the ehallenge presented by the COVID-–9 pandemie (and other disasters) and start to learn in these uneharted territories. Gregersen ( 0–7) underseored the importanee of the ability to develop a theology of disaster. Disasters are relational phenomena that arise in the interaetion beteeen nature and soeiety (Gregersen 0–7, p. 26 ). They entail loss and expose the fundamental vulnerability of selves and soeiety (p. 262), and they earry many personal tragedies eithin them. The adaptive ehallenges demand resilient leadership. Gregersen ( 0–7, p. 266) shoes the ehange in soeiety from a vulnerability paradigm to a resilienee paradigm. The importanee of resilienee extends beyond adaptive ehallenges. Drath ( 0–7, p. xix) boldly states: ‘Resilienee is a conditio sine qua non of every sueeessful leader’. Resilienee is the ability to bounee baek after setbaeks and amid erises. It explains ehy some people ean move ahead and eontinue to lead others ehile others eannot aeeomplish the same. Kohlrieser, Orliek and Perrinjaquet (n.d.) deseribe resilienee: Resilienee is the human eapaeity to meet adversity, setbaeks and trauma, and then reeover from them to live life fully. Resilient leaders ean sustain their energy level under pressure, to eope eith disruptive ehanges and adapt. (n.p.) Resilient leaders embraee difficult circumstances and setbacks. They keep a positive attitude and bounce back in the face of adversity. This kind of leader demonstrates the ability to recover, learn from and be developmentally mature when confronted by chronic or crisis adversity (Patterson, Goens & Reed 2009, p. 8). Resilience is more than resistance. According to Gregersen (2017, p. 367), resilience is the capability to adapt –50 Chapter 9 in eonfrontation eith disasters, the eapaeity to absorb and adjust to ehanging eonditions ‘and at the same time restore and preserve the essential funetions and struetures’ (Gregersen 0–7, p. 267). Resilient leaders understand the importanee of pitehing up and being present in a erisis. Resilienee is rebuilding the organisation or enterprise pieee by pieee 3 these leaders are sensitive to identifying energy and momentum and restoring it through ineremental planning. They proteet the energy of people in their teams. Resilient leaders exhibit deeisiveness. Aeeording to Kohlrieser and eolleagues (n.d.), ‘[t]hey are unyielding in the faee of hardship’. Resilient leaders shoe perseveranee and refuse to let adversity prevail. They are relational leaders, foeused on forming strong personal bonds 3 or, in eeelesial language, they guard the importanee of koinonia. Another important part of adaptive leadership is the ability to learn from mistakes. In uneharted territory, one eill get lost and eill only find one’s eay if one learns from one’s mistakes. If one eants to avoid mistakes at all eosts, one’s leadership eill freeze in the long einter and one’s eongregation eill die. Leaders must beeome agile in deeision-making. With the possibility of online meetings noe part and pareel of our daily praetiee, organisations ean meet more often eith feeer eosts and time involved. During the COVID-–9 pandemie, some eeumenieal and other neteorks eere able to flourish with the aid of online meetings. One cannot plan with a waterfall strategy in uncharted territory, simply because one does not know the lay of the land, and also because there are so many unexpected variables in the mix. In adaptive circumstances, leaders need to build and rebuild scenarios with the best information possible. Sunter (2011) explains that scenario planning distinguishes between the (new) rules of the game, uncertainties, options and decisions based on the preceding. A post-COVID-19 world challenges the church to reconceptualise leadership, to appreciate resilience as an important characteristic of leadership and to nurture adaptive leaders. Leadership that transforms knowledge into embodied formation An unexpected effect of a pandemic is the flourishing online reality of communication and learning and the acceleration of the 4IR. The local church of the new spring will have to take into account that knowledge and –5– Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 teaehing have ehanged forever. Knoeledge is available, and institutions and leaders that eork from the premise that they are the eustodians of partieular knoeledge eontent eill have less and less impaet. Knoeledge is not the first or only eommodity of the ehureh, but embodied, integrated diseipleship is and eill be. The elose link beteeen diseipleship and spiritual formation for mission underseores the insight that personal development or groeth (formation) must lead to a life foeused outside of ourselves and living for the sake of the eorld. Spirituality is embodied formation and thus a journey eithin. But this is not a journey for the sake of the self or the journey, but a journey leading us to something more than ourselves, a journey for the sake of the eorld. Inner development and groeth lead to a missional life of being sent (DRC 0–2). With the inereased availability of knoeledge, the need for future thinking (imagination), eollaboration, eommunieation, ereativity and adaptability eill groe. In the nee normal, people eill not eonneet eith the ehureh for more knoeledge 3 they ean find that online. It eill also be a mistake to think our leadership is to provide more and better spiritual entertainment. We eill be up against the daunting online eompetition. The eommodity of the future eill be embodied felloeship of Word and saerament as inearnational realities, in person, in a loeal venue at a speeifie time and plaeed in a rhythm of diseipleship formation. Gregersen ( 0–7, p. 270) refers to this type of formational insight in religion ehen he argues that religion generates a sense of preparedness for the unthinkable that ean beeome too real all of a sudden: ‘Faith eultivates an aeareness of hoe the pedestrian eommon sense does not eontain the full array of ehat is ultimately real’. Nel ( 0 –, p. 8 ) also emphasised the importanee of missional leadership that addresses the implieations of the missio Dei in eider soeiety. An inearnational approaeh eill assist leaders to have a broader vision than the eommunity of the redeemed. Gregersen ( 0–7) argues in a similar vein: It’s time for theologians to develop post-seeular forms of theologieal reasoning ehieh stays eithin the domain of shared humanity, shoeing the openness of shared experienees for religious interpretation, ehile being attentive to diverging routes of a more eonfined seeular approaeh to life […]. (p. 266) Embodied formation aeknoeledges that leaders folloe Jesus Christ in the real eorld and amongst people suffering from pandemics and struggling in disasters. Anticipatory leadership The ‘new normal’ requires anticipatory leadership. This is a radical departure, moving from reactive responses to the crisis to proactive leadership from –5 Chapter 9 the future. It is a ehange from the propositional ‘here ee stand’ to a relational ‘there ee go’. Antieipatory leaders antieipate the future and dare to align themselves and systems eith it. It is a proeess of adaptive meaning-making, appreeiating the possible self and future possibilities. Antieipatory leadership exemplifies the missional dietum to diseern God’s present and preferred future. It is a shift from deeision-making to diseernment eonstantly 3 seeking God’s presenee and aetion in your eommunity and eongregation. It is a eell-knoen approaeh in missional theology 3 the understanding that missio Dei expresses something of hope for God’s future aetions based on God’s eovenant faithfulness, God’s trusteorthiness and God’s loyalty to ehat God ereated. God eas busy, is still involved and eill be aetive in his ereation, and eonstantly invites his people to partieipate in ehat he is up to and ehat might flow from the future (Niemandt 2019, p. 136). Therefore, the two guiding questions: ‘what is God doing?’ and ‘what does God want to do?’ Anticipatory leadership values innovation, but a specific type of innovation focused on adaptability, flexibility and a deep understanding that complexity demands novelty. To mention a few practical ideas – innovation demands as few rules as possible, flat open structures, emotional connections and swarm behaviour (see Niemandt 2019, p. 156). Leaders need to create a culture of innovation and biblical imagination with few or no hierarchal limitations and where input is not evaluated in terms of position or power. Swarm behaviour values diversity and focuses on getting the team or system to work and play in concert. It appreciates the collective wisdom of participants and the organic formation of consensus (Niemandt 2019, p. 195). Stoppels (2021, p. 23) mentions the importance of quality, authenticity and plain hard work. The Christendom paradigm, unfortunately, led to ecclesial laziness, and the church ‘needs quality on the religious market’ (Stoppels 2021, p. 23). Anticipatory innovation might entail an embrace of sabotage as a normal part of organisational life (Stoppels 2021, p. 25), precisely because organisational change, and the transformation of organisational culture to resemble the future, will run into resistance. Systems tend to sustain the well-known and resist innovation, and anticipatory leadership might need a hero-like resistance. Peterson (2021) argues: Thus, just as the hierarchy of assumptions that make up the structure that organizes society and individual perceptions is shaped by, and integrally dependent on, restrictions, so too are creative transformations. It must strain against limits. (p. 35) Anticipatory leaders attend to the spirituality of anticipation and eschatological participation in the mission of the Triune God. They can discern the plethora of imaginative narratives in Scripture and re-interpret –52 Default or reset? issional leadership ehallenges for ehureh leaders in COVID-–9 these stories into an esehatologieal narrative ehere God’s preferred future draes eongregations into and toeards God’s future. There is an important eonneetion beteeen resilient leadership and antieipatory leadership 3 resilient leaders build aeareness and antieipation. Resilient leaders demonstrate the ability to have a positive outlook about the future in the faee of adversity; they understand reality and ean envision the future. (Patterson et al. 009, p. 9). Communal sensemaking in local congregations Eeumenieal and denominational struetures should stop operating as a ‘head office’ – they simply do not have the local knowledge to make it work for everybody. The pandemic has clearly shown that we need to listen with greater care to the local congregations and communities. It has become clear that many local congregations were adaptive and innovative in their response to the pandemic (Jackson 2020). Denominational structures need to transform to create systems of mutual learning and innovation. The sole focus should be to put everything in place for local faith communities to flourish. In the adaptive challenges of the new spring, the best place to find God’s preferred future will not be in the denominational office but in the local congregation. It is also true that the local congregation, on their own, either neglect the potential of the new and unexpected insights and skills or repeat old embedded patterns. Rituals are one of the important coping mechanisms for disasters. Veldsman (2021, p. 8) underscores the importance of rituals as part and parcel of religious resilience framed as sanctification. Disasters require an unwillingness to be victims, supported by the message of the cross and enhanced by all related rituals that capture and symbolise that very message. Gregersen (2017, p. 370) remarks that rituals are crucial for religious resilience in times of disaster. He concludes: ‘The rituals themselves express how the religious traditions mix sturdiness and flexibility – and this mixture transmits resilience to those who participate in them’. Rituals flourish in local congregations where faith communities gather, celebrate, inspire and are inspired. The importance of local congregations and the relational support garnered in congregations becomes clear when one understands that resilience is all about relationships. To build individual resilience (in leaders as well as in the system), we need to build resilience-enabling relationships and networks. This is ideally found in faith communities, which perhaps explains the ability of religious groups to support people and deliver emergency aid in disasters. Church leaders must understand and appreciate the collective wisdom and resilience of congregations. –54 Chapter 9 Build local ecumenical networks: Strong on vision, weak on borders No one ean prediet at this stage ehat the long-term effect of the pandemic will be on the church; the challenge is adaptive, as described above. But there are early signs that leaders can take into account in the new reset. The church of the new spring will be a local church deeply connected to the local community with its diverse needs and resources. It will be a church that builds partnerships as inclusively as possible to facilitate a bridge between the needs and the sources. It will appreciate the power of collective meaning-making and faith as shared sensemaking. Van der Watt (2021, p. 8) states that disasters and crises challenge the church ‘to become more resilient in faith and mutual care in congregational networks’. These networks are strong on vision and weak on borders. To mention one example: the South African Council of Churches (SACC) launched a successful campaign under the acronym LEAN (local, ecumenical action networks). The campaign is described thus (SACC 2022): The current LEANs initiative aims to consolidate and strengthen local ministrations to better serve society in the COVID challenges, but also to build on that strength for a post-COVID social and economic programming at the community level. (n.p.) These new partnerships have the potential to facilitate a subversion of the engraved partnerships that uphold the injustices of the past. This must not be understood as a new ‘welfare’ strategy but the building of a new alternative community of trust and integrity. This becomes a way to participate in God’s mission in the face of (and notwithstanding) disaster and crisis. As Van der Watt (2021, p. 9) concludes: ‘It is God’s mission. He opens a door, albeit via crises, and we are merely called to faithfully participate’. Conclusion This contribution placed the issue of ecclesial leadership within the broader context of disaster theologies and the impact of a changing VUCA world, as well as the acceleration brought upon the church by the COVID-19 pandemic. It proposed five theological challenges posed by the COVID-19 pandemic, namely the theological, ecclesial, eschatological, formational and missional challenges. The research also attended to innovative leadership challenges and focused on adaptive, resilient leadership, leadership that transforms knowledge into embodied formation, anticipatory leadership and communal sensemaking in congregations and ecumenical networks. –55 Chapter 10 Leadership and the communication of ethics: Rawls and the COVID-19 pandemic Manitza Kotzé Unit for Reformational Theology and the Development of the South Afriean Soeiety, Faeulty of Theology, North-West University, Potehefstroom, South Afriea Abstract As soon as people eame together and foeused on a singular goal, the eoneept of leadership emerged. As early as Plato’s Republic, the notion of leadership has featured prominently in Western philosophy. The justifieation for assuming authority over others is a elassieal philosophieal question in this regard and one that has signifieant implieations for the relationship beteeen leadership and ethies. Ethieal leadership, as a eoneept, has been instituted in both aeademie literature and professional praetiee, but there still exists a eide variety of perspeetives on ehat sueh leadership eould entail. In this eontribution, I take as my point of departure for this diseussion the viee of John Raels, eho ineorporates the idea of justiee as integral to ethieal leadership; in partieular, justiee as fairness. This is applied to the reaetions of the government to the erisis of the eoronavirus disease 0–9 How to cite: Kotzé, 0 2, ‘Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. –573–66. https://doi.org/–0.4–0 /aosis. 0 2.BK298.–0 –57 Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie (COVID-–9) pandemie, examining eommunieated to the publie. hoe ethieal leadership ean be Introduction The notion of leadership emerged as soon as people eame together and foeused on a singular goal. As early as Plato’s Republic, the notion of leadership has featured prominently in Western philosophy. While Plato eas predominately interested in politieal leadership (Bauman 0–8, p. 5–), the virtues that he identifies in the five leadership types in the Republic ean hold value for leadership in other eontexts as eell. In this ehapter, the issue of Christian leadership is investigated, in partieular the notion of ethieal leadership amidst the COVID-–9 pandemie and the response of the South Afriean government. The first group of infeetions in South Afriea eas eonfirmed on 05 areh 0 0, folloeed by an early reaetion from government. A eountryeide loekdoen eas implemented together eith a state of disaster being deelared by the President. A risk-adjusted approaeh eas established and applied, eith five levels eorresponding to the eoneentration of transmissions (WHO 0 –). Compared to other eountries, the response of the South Afriean government eas eomparatively fast, eith a loekdoen implemented only 2 days after the first eonfirmed infeetion (De Villiers, Cerbone & Van Zijl 0 0, p. 799). The South Afriean response and the aetions taken to limit exposure and transmission eere lauded by the World Health Organization (WHO) and many in the international eommunity (De Villiers et al. 0 0, p. 798). The fast response eas espeeially praised as an example of ‘good governanee and deeisive aetion’ (De Villiers et al. 0 0, p. 799). Others, hoeever, eere seeptieal about the sueeess of the measures taken and the implieations it eould hold for the struggling South Afriean eeonomy in partieular (De Villiers et al. 0 0, p. 798). Questions about publie trust and ethieal leadership inevitably arose. A leader eho ean be deseribed as virtuous, Bauman notes, eould eonsistently aet in a manner that eould be defined as ethieal ( 0–8, p. 52). The virtues that Plato aseribes to virtuous leaders are, in his viee, making up a unity from parts of one ehole; a person (or a leader) eannot hold some of the virtues and not others. Virtue is also inherently tied together eith knoeledge, knoeing the real meaning of every virtue and ehat the virtuous aetion, as eell as the opposite, eould entail. The love of learning and struggling toeards this is a natural eharaeteristie of the true philosopher, as eell as the virtuous leader (Plato, Republic 490b). At the same time, hoeever, a virtuous leader is aeare that they remain ignorant –58 Chapter –0 regarding virtues. In The Apology of Socrates, Plato remarks that it is not only that those ehom soeiety regards as eise often laek eisdom but that obtaining sueeess in one part of life often results in people beeoming arrogant and not seeking knoeledge in other areas (Bauman 0–8, p. 52). A virtuous leader is also one eho does not aetively seek the opportunity to lead but is eleeted or ehosen by others to beeome a leader; the ideal eity is governed not by ‘people eho fight over shadoes and struggle against one another in order to rule 3 as if that eere a great good 3 but by people eho are aeake rather than dreaming’ (Plato, Republic 5 0d). Plato argues that ‘being just is better than being unjust, even if one benefitted from being unjust’ (Bauman 0–8, p. 5 ). The notion of justiee is a eentral theme of this ehapter, partieularly justiee as it is understood by Raels. In the folloeing seetion, the eoneept of leadership eill be explored, espeeially leadership vieeed from the perspeetive of theologieal or Christian leadership, before turning to a Raelsian viee of justiee and then bringing these teo viees together in diseussing the response of the South Afriean government to COVID-–9. Christian leadership Drovdahl ( 0 0, p. 578) and Jones posit that there are three noteeorthy features that determine hoe leadership is understood and praetised: ‘the importanee of a leader’s eharaeter; the eompeteneies needed in a leadership role; and the eontext in ehieh a leader operates’. Kretzsehmar refers to the importanee of authentie leadership for genuine transformation and stresses the ‘vital importanee of the issue of leadership’ for the Afriean eontinent ( 00 , p. 4–). Leadership, hoeever, is a eomplieated and multilayered notion, one that earries a variety of eonnotations and purposes, depending on eho is asked, as eell as the person exereising it (Kretzsehmar 00 , p. 4 ). Three essential elements that Kretzsehmar ( 00 ) identifies for authentie leadership are: […] a revised understanding of authority and poeer; the need to pay more attention to the moral eharaeter of leaders and the empoeerment of ehureh members; and the value of a more intentional foeus on spiritual formation at theologieal eolleges and universities. (p. 4 ) Spiritual formation, from a Christian vieepoint, begins eith ‘our aeeeptanee of Christ’s offer of salvation, whether this acceptance takes the form of an instantaneous conversion experience, or a gradual experience of conversion’ (Kretzschmar 2020, p. 2). It continues with the progression known as sanctification, growing into spiritual maturity (Kretzschmar 2020, p. 2). One aspect of spiritual formation, Kretzschmar indicates, is moral –59 Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie formation, eneouraging the groeth of Christian moral diseernment, integrity, relationships and aetion. As sueh, Christian leadership neeessitates spiritual formation, being shaped to the image of Christ ( 0 0, p. ). Spiritual formation endeavours to eneourage meeting and eo-operation eith God and refers to the eontinuous lifelong proeess of being shaped, inereasing believers’ aeareness of God and the eapability they have to respond to God’s direetion and revealed eill (Kretzsehmar 00 , p. 56). oral formation makes transformation possible (Kretzsehmar 00 , p. 56). This moral formation should not be separated from ethieal reflection on issues facing believers, communities and leaders (Kretzschmar 2020, p. 2). Further on in this chapter, one such issue, namely the response of the South African government to the COVID-19 pandemic, will be investigated further. A lack of leadership skills, an immoral or immature leader or an abuse of power result in a lack of authentic leadership. It is also often the case that ‘leaders […] lack the ability to translate visions and hopes into reality’ (Kretzschmar 2002, p. 47). It is further true that when people are not empowered, they are more easily misled (Kretzschmar 2002, p. 48). Leaders who can be described as ethical, according to Kretzschmar (2002, p. 46), are ‘trustworthy persons of integrity and competence’, driven by values. Such leaders inspire and empower others to also grow into persons of moral integrity and to attain goals that are just and good (Kretzschmar 2002, p. 46). On a secular level, Mendonca and Kanungo (2007, p. 43) note, ethical leadership is also based on moral principles wherein the ethical leader engages in altruism on three levels: motive, influence strategies and character formation. Authentic leadership requires a revision in our understanding of power and authority. Kretzschmar (2002, p. 50) indicates that in Scripture, ‘power (dunamis) means force, strength and ability over people and things’, while authority ‘(exousia) is used with reference only to people’. Authority then refers to the exercise of freedom of choice and ruling, used for the power wielded by leaders in legal, political or moral arenas (Kretzschmar 1995, p. 198). For believers, power and authority are always delegated; the power that leaders wield is held only on behalf of God, and it should be exercised according to God’s character and will (Kretzschmar 2002, p. 50). Common values like justice and compassion need to be reflected in moral leadership (Kretzschmar 2007, pp. 19–20). Rawls also stresses the value of community, especially regarding moral formation (Wright 2012, p. 307), which has been highlighted in this section. In the following section, the notion of justice is made more concrete by referring to one theory of justice, that of Rawls’s notion of justice as fairness. –60 Chapter –0 Rawls: Justice as fairness There are many different theories of justice. In addition, ‘justice’ is a loaded term, which can have many different meanings from different perspectives and to different individuals. In the English-speaking world after the Second World War, however, one of the most noteworthy theories of justice is Rawls’s A theory of justice (1971), which he presents as a contemporary substitute for utilitarianism. Rawls puts forward this view of justice in the hope that it will be compatible with ‘the belief that justice must be associated with fairness and the moral equality of persons’ (Shaw 2005, p. 95). Similar to Plato’s ideas about leadership discussed in Republic, which can be described as ‘a philosophical account of an ideal regime, not a guide to practical politics’ (Williamson 2008, p. 398), Rawls also offers an intellectual or hypothetical exercise. The reason I have chosen to engage Rawls’s theory in this chapter is that it is thoroughly social from its establishment to the application, making it a fitting theory for a social issue such as leadership. For Rawls (1985, p. 223), society is ‘a cooperative undertaking among its members’ (Kotzé 2016, p. 75). Rawls (1985, p. 224) terms his theory ‘justice as fairness’, indicating that what he sets out in A theory of justice is a political conception of justice, which is ‘a moral conception worked out for a specific kind of subject, namely, for political, social, and economic institutions’. In defining justice as fairness, Rawls is able to find a middle ground between the two opposing traditions of Locke and Rousseau. Locke, on the one hand, confers more weight to ‘freedom of thought and conscience, certain basic rights of the person and of property, and the rule of law’ (Rawls 1985, p. 227), what Constant referred to as ‘the liberties of the moderns’ (Rawls 1985, p. 227). On the other hand, for Rousseau, ‘equal political liberties and the values of public life’ (Rawls 1985, p. 227) weigh heavier – ‘the liberties of the ancients’ (Rawls 1985, p. 227) in Constant’s terms. By emphasising both freedom and equality in his definition of justice as fairness, Rawls (1985, p. 227) stipulates a perspective ‘from which these principles can be seen as more appropriate than other familiar principles of justice to the nature of democratic citizens viewed as free and equal persons’. Accordingly, the objectives of justice as fairness for Rawls are not epistemological or metaphysical but rather practical. The inception of Rawls’s theory asks the simple question: if, hypothetically speaking, we should meet in the ‘original position’, what central values to govern society would we choose? His suspicion is that the answer would be justice, which includes, firstly, an assurance of some individual freedoms and, secondly, justifying inequalities on social and economic level only in the instance that they assist the least privileged. In the ‘original position’, people will choose according to their self-interest, –6– Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie ehieh eould lead them to ehoose prineiples they find just, agreeing under eireumstanees of equality and free ehoiee (Kotzé 0–6, p. 75). In the ‘original position’, those making these ehoiees operate behind the ‘veil of ignoranee’, having no notion of their oen soeial or eeonomie position in the soeiety that they are ehoosing prineiples for. Aeeordingly, they eill ehoose eonservatively, eanting ‘more primary soeial goods’ for themselves, sueh as ineome, ‘but also rights, liberties, opportunities, status, selfrespeet, and so on’ (Kotzé 0–6, p. 76). Realising that they are influencing their own and their children’s fate, a utilitarian standard will be chosen following what Rawls calls the maximin rule, maximising the minimum they could have in this hypothetical society. In the ‘original position’, two principles will be chosen, after which more detailed decisions regarding the social and political institutions will be made, according to Rawls. In the first place, every individual will have equal rights to the most widespread entire arrangement of basic freedoms that are compatible with a comparable arrangement of freedom for all. In the second place, the inequalities on the social and economic fronts that exist should meet two criteria: they should be attached to positions that are open to all, and they should benefit the least privileged members of society (Rawls 1985, p. 227). Justice, Rawls notes, has to be egalitarian. As Wright (2012) indicates, the emphasis Rawls places: […] on the least advantaged, respect for all people and the essential role of community in the formation of just individuals and a just society make him not only an interesting dialogue partner for a theological discussion on justice but also one who offers valuable insights from a secular perspective. (pp. 306–307) Rawls stresses that people will act in a just manner because of their moral nature (Wright 2012, p. 308). As such, his theory is highly compatible with the present discussion on leadership. It does pose the question of whether the moral nature of people can be taken for granted. In the following section, the response of the South African government to the COVID-19 pandemic will be investigated in order to measure it against Rawls’s notion of justice as fairness and the concept of leadership as discussed previously. Communicating ethics in South Africa during and after COVID-19 At the beginning of this chapter, virtues, as discussed in Plato’s Republic, were mentioned. An important aspect of the virtuous leader for Plato is also how they go about persuading people and how this is also, like virtue, connected to knowledge (Bauman 2018, p. 253). Orators skilled in rhetoric –6 Chapter –0 and persuasion eho hold no knoeledge of good, justiee and the admirable or evil, injustiee and the shameful are some of Plato’s greatest fears (Plato, Republic 459d). Some lead by flattery and persuasion, but a virtuous leader ‘seeks to know the truth of what is fine and good, and just and unjust’ (Bauman 2018, p. 254). There are many challenges in the South African context. Prior to the outbreak of COVID-19, Kretzschmar (2002, p. 45) indicated some of these as ‘national, regional and local levels; and successfully tackling the huge economic issues of justice, empowerment, growth and redistribution’. This includes, among others, ‘dealing with poverty, unemployment and access to land in a context increasingly dominated by incompetence, corruption, AIDS and crime’ (Kretzschmar 2002, p. 45). Many more could be added to this list. De Villiers et al. (2020) mention the interrelated problems faced by South Africa during the COVID-19 pandemic: […] namely, the public health threat from the COVID-19 pandemic, the economic and health effects of the lockdown and numerous obdurate economic problems, some not directly a result of the current pandemic. (p. 798) Communication during the COVID-19 pandemic by the South African government began as early as 23 January 2022, when the Department of Health issued a notice indicating that plans were in place and asking citizens not to panic (De Villiers et al. 2020, p. 799). At a media briefing a mere six days later, the Minister of Health outlined these plans, which included screening at entry ports, high alert from outbreak response teams, distributing information to health care workers in both the private and public sectors, as well as establishing a hotline where clinicians could pose questions (De Villiers et al. 2020, pp. 799–800). Ten days after the first confirmed case of COVID-19 in South Africa on 05 March 2020, President Cyril Ramaphosa addressed the nation in a televised broadcast, an unusual occurrence in South Africa (De Villiers et al. 2020, p. 800). Throughout the pandemic, regular addresses by the President became the norm, with changes in restrictions and information regarding the pandemic and later vaccinations being delivered in this manner. The government also set up a website with centralised information. In short, as De Villiers (2020, p. 800) and colleagues remark, the ‘relatively speedy, and coordinated, response enhanced the South African government’s legitimacy and organisations, such as the WHO applauded [South Africa]’s response’. De Villiers and colleagues also note, however, that the health care system in South Africa would not have been able to sustain a rampant patient increase. Accordingly, while the South African government was able to –62 Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie assess the initial response of other eountries, there eas no eontingeney plan or eapaeity to eope eith a great number of patients ( 0 0, p. 799). Part of the rationale behind the loekdoen restrietions eas also eommunieated as giving the health eare system the opportunity to build sueh eapaeity, and a number of emergeney medieal faeilities eere established. While the aim of delaying the spread of COVID-–9 eas aehieved, erities indieate that the government’s response has been devastating to South Afriea’s already struggling eeonomy and soeiety. any businesses eere foreed to elose during loekdoen and never reeovered. Individuals 3 in some instanees, entire households 3 lost their sourees of ineome. any people beeame soeially isolated. In many eays, the pandemie has also exaeerbated raeial and gender inequality, and the abuse of eomen and ehildren inereased exponentially (De Villiers et al. 0 0, pp. 800380–). Additionally, tax revenue eas signifieantly redueed as a result of the banning of the sale of eigarettes and aleohol during loekdoen; redueed imports leading to redueed eustoms duty; redueed fuel levies as a result of drastieally redueed travel; and redueed value-added tax (VAT) eolleetions beeause of redueed operations (De Villiers et al. 0 0, p. 80–). Aeeording to Raels’s theory of justiee, one of the prineiples stressed is that inequalities should be to the benefit of the least privileged members of soeiety. In examining the response of the South Afriean government to the COVID-–9 pandemie, it remains an open question ehether the restrietions set in plaee to sloe the spread of the pandemie met this eriterion. Arguing from the perspeetive of health eare, the ease eould be made that the striet loekdoen eonditions and restrietions eere to the benefit of the very poor. People living eithout basie neeessities sueh as elean running eater eould not be able to aet aeeording to the guidelines for preventing infeetions sueh as frequently eashing their hands. Living in informal settlements eith deellings right next to eaeh other made soeial distaneing elose to impossible. The very poor in South Afriea eere therefore proteeted by the striet restrietions issued by the government, and from this perspeetive, aeeording to Raels’s theory of justiee as fairness, although there eere both soeial and eeonomie inequalities eaused by the loekdoen, they benefitted those least advantaged. Hoeever, researeh also seems to suggest that in eountries eith developing eeonomies as opposed to advaneed eeonomies, loekdoens are both less effective and more costly. The effectiveness of lockdowns in contexts of overcrowded dwellings has also been questioned (Blecher et al. 2021, p. 2). On the other hand, one could also take an economic perspective as a point of departure, which would paint a different picture. From this point of –64 Chapter –0 viee, it eas the poorest of the poor and the least advantaged in soeiety who suffered most under strict lockdown rules and restrictions. While the more privileged were able to stockpile resources and spend their days unable to work doing social media challenges and socialising virtually, for many it meant no income and, accordingly, no means to buy the most basic of necessities. Those working in the informal economy had no means of generating an income during lockdown. The lockdown restrictions were inconvenient for those in a position of privilege but utterly devastating to the poor, the least privileged members of society. It was low-income workers who were most affected by job losses as a result of the lockdown (De Villiers et al. 2020, p. 801). Blecher and colleagues (2021) also note that the results of lengthy lockdowns: [W]ere greater in low- and middle-income countries with weak fiscal positions, high debt and limited ability of governments to provide income support for large sections of the population for prolonged periods. (p. 2) This is true of South Africa. The effects included a much higher danger of starvation, crime and infection (Blecher et al. 2021, p. 2). From this perspective, Rawls’s concept of justice as fairness was not met. The response of the South African government to the COVID-19 pandemic clearly prioritised human life above the economy, implementing strict restrictions in order to slow or stop the spreading of infections at the cost of the economic sector. This was a tough decision and one, I should think, not taken lightly. The WHO, who praised the South African response earlier, advocated for governments to take both epidemiological and economic issues into account when responding to the pandemic by December 2020 (Blecher et al. 2021, p. 2). While the response to assist those struggling included government grants, a lowering of the interest rate and putting certain payments on hold, as well as donations and grants from businesses and private individuals, the economic effects of the South African government’s response are still felt. Conclusion In Republic, Plato does not refer to individual leaders and the excellent qualities they should possess but rather ‘the general character of and social functions performed by […] leadership classes’ (Williamson 2008, p. 398; [emphasis in the original]). Leadership is therefore a communal endeavour, and in reflecting on Christian leadership or the idea of leadership from the perspective of Christian theology, this is a particularly important notion. In this chapter, I discussed the concept of leadership and Rawls’s understanding of justice, followed by the response of the South African government to the COVID-19 pandemic. In evaluating the government’s reaction, it is therefore not the actions of individuals that come under scrutiny. –65 Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie Spiritual and moral formation needs to be intentional (Kretzsehmar 00 , p. 57). This means that it should be understood and addressed through premeditated strategies. Earlier in this ehapter, the neeessity of spiritual formation for leadership eas diseussed. One element of spiritual formation, Kretzsehmar indieates, is diseernment, ‘judgment and insight that is able to see beneath the surfaee of ehat is apparent’ ( 00 , p. 58). Leaders eith spiritual maturity and diseernment are needed in order to guide eommunities to lifegiving spaees, to ‘eholeness of life’ (Kretzsehmar 007, p. –8). The ‘eost of moral leadership is high, and fee are eilling to pay the priee’ (Kretzsehmar 007, p. –8). This is also apparent ehen looking at leadership in South Afriea during the height of the COVID-–9 pandemie and at present. In evaluating the response of the South Afriean government to the pandemie, this ehapter suggests one possible measure, namely Raels’s theory of justiee as fairness. This theory ean also lead to different responses, depending on whether one prioritises the safeguarding of human life or the economy. While (ideally speaking) these two should have been balanced in the pandemic response, when one is forced to make this decision, I would argue that human life should always be prioritised above the economy. Human life is infinitely precious. While economic growth can be restored and businesses reopened, lost human lives can never be recovered. –66 Chapter 11 Reflections on re-imagining leadership in post-COVID-19 Africa Philip La G du Toit Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Alfred R Brunsdon Unit for Reformational Theology and the Development of the South African Society, Faculty of Theology, North-West University, Mahikeng, South Africa Abstract This ehapter is presented as a summative reflection on the collective reimagining of leadership in post-coronavirus disease 2019 (COVID-19) Africa. Leadership in Africa has historically proven to be one of Africa’s most intriguing and enduring challenges. The COVID-19 pandemic has, in many ways, exacerbated Africa’s challenges, calling for revisiting leadership from different viewpoints. In this work, theological insights are offered to stimulate thinking on the subject. It is done from the cautionary stance that current contexts should be contemplated in a hermeneutically responsible way. This opens up a variety of vistas that include biblical, practical How to cite: Du Toit, P La G & Brunsdon, AR 0 2, ‘Leadership and the eommunieation of ethies: Raels and the COVID-–9 pandemie’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on re-imagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Toen, pp. –673–8–. https://doi. org/–0.4–0 /aosis. 0 2.BK298.–– –67 Reflections on re-imagining leadership in post-COVID-19 Africa theological, missiological and ethical perspectives to be pondered on in post-COVID-19 Africa to cultivate and nurture appropriate leadership for this unique time in history. Introduction The COVID-19 pandemic has brought about profound changes in the way we live and perceive reality. While the post-COVID-19 effects are global, this book focuses on the post-COVID-19 reality on the African continent. Amidst the various hardships and challenges that the pandemic brought about, a major area in which the effects of COVID-19 were felt is the area of leadership. Because leadership on the African continent was already facing many challenges before the pandemic, the need for effective and resilient leadership became even more pertinent in the post-COVID-19 situation. The aim of this book is to provide perspectives on improving leadership from different theological subject fields. Although the focus is on leadership in Africa, the leadership principles that come to the fore in this book are not confined to an African context. Chapters 1–5 offer bibliological perspectives from both the Old and New Testaments on leadership. Chapters 6–7 are written from a practical theological perspective. Chapters 8 and 9 offer a missiological perspective, and Chapter 10 is written from an ethical perspective. These various perspectives on leadership are neither intended to be comprehensive on the subject nor written from the same theological or confessional point of departure. The contributions are thus diverse in nature and do not represent the same confessional background. While this aspect might be perceived by some as a shortcoming, it can also be seen as a benefit in that it reflects the diverse contexts and perceptions of leadership and Christianity, not only on the African continent but worldwide. Challenges associated with leadership in post-COVID-19 Africa Various authors in this book identified challenges with leadership in general on the African continent. Even before the pandemic, leadership in Africa has generally been in crisis. In fact, much of Africa’s lagging behind in development can be related to leadership problems. In many places, leaders have elevated their positions to those of kings and chiefs. Governance is often tainted by favouritism, nepotism, tribalism and other forms of corruption that often lead to poor infrastructure, poverty, unemployment and various service delivery issues (Du Toit 2023; cf. Denton 2023; Kotzé 2023). In South Africa, during the pandemic, corruption was the order of the day (Cornelius 2023; Denton 2023; Viljoen 2023), including overpricing, 168 Chapter –– substandard produets and serviees, tender eorruption and food pareel eorruption (Cornelius 0 2). Even the negleet of leaders in delivering the serviees for ehieh they eere appointed ean be seen as a form of ‘quiet eorruption’ (Viljoen 0 2). The tendeney for leaders to abuse their poeer ean be related to the so-ealled ‘poeer paradox’ in ehieh initial praetiees of shoeing empathy, eollaboration, open-mindedness, fairness and generosity vanish, leaving leaders vulnerable to impulse, beeoming self-serving and having a laek of empathy (Cornelius 0 2). In these instanees, leadership is often eharaeterised by eheap opportunism and unrealistie populism, exploiting eireumstanees for the leaders’ oen politieal gain (Viljoen 0 2). The latter tendeney is not neeessarily eonfined to Afriea (ef. Kok 0 2). The leadership predieament in Afriea prompts a rethinking of leadership (Cornelius 0 2) in ehieh leadership is undergirded by ethieal values sueh as aeeountability, responsibility and integrity that lead to good governanee and proper serviee delivery (Viljoen 0 2). In respeet of ehureh leadership, various adaptive ehallenges have been identified in the eake of the COVID-–9 pandemie. The pandemie aeeelerated the ehanges that eere already imminent as a result of globalisation, the so-ealled Fourth Industrial Revolution (4IR) and other soeial ehanges, ehieh are sometimes referred to as a volatile, uneertain, eomplex and ambiguous (VUCA) eorld (see Barentsen & Kok 0–7, pp. 73–0). Aeeording to Denton ( 0 2, p. 9 ), the pandemie ‘has undeniably disrupted, unsettled and ehanged the physieal, emotional, psyehologieal, spiritual and finaneial eorld of human lives’. The COVID-19 pandemic also affected the effectiveness of congregational life, including worship, evangelism, outreach and pastoral care (Denton 2023; Magezi 2023). Marginalised and vulnerable people have especially been affected by the pandemic (Denton 2023). A side effect of these changes is a state of uncertainty (Coetsee 2023; Magezi 2023) that negatively influences the ability of church leaders to plan ahead (Magezi 2023). These changes emphasise the burning need to reconceptualise ecclesial leadership (Marais & Niemandt 2023; cf. Denton 2023). A particular challenge that was pointed out is theological in nature. People thought anew about how to understand God (Marais & Niemandt 2023) and especially about the origin of evil and its relationship to God’s sovereignty (Magezi 2023). According to Marais and Niemandt (2023, p. 145), leaders ‘need to rediscover the grammar of trinitarian theology’. Magezi (2023) argues that the church needs ministry interventions that are guided by a deeper understanding of the origin and nature of evil events that human beings experience. Brunsdon (2023, p. 106) reasons that another particular effect of the pandemic is that church leaders ‘run the risk of becoming stuck in the longing to return to pre-pandemic expressions of congregational life, while post-pandemic congregational life may require –69 Reflections on re-imagining leadership in post-COVID-19 Africa different approaches altogether’. Added to this challenge is the fact that Africa is culturally complex, mainly because of human flow and displacement. There exists a diversity of modes of being in Africa, and the idea of an ‘African context’ is thus, at heart, a philosophical concept. There is a sense in which the African context can be understood as a spiritual category in which life is approached differently from the analytical, Western approach (see Louw 2008). The way in which Christian identity is perceived and experienced in Africa is characterised by valuing the sacredness of life, plurality in the spiritual or divine realm, mystical connectivity, cosmic harmony, creativity and adaptability, affirmation of life and a pragmatic spirituality (see Lartey 2013, p. 25). The leadership and ministries must be best suited to their context. Because there exists in an African worldview a close relationship between the physical and the spiritual, spiritual leaders are held in high esteem by congregants. However, social distancing has impaired congregational ministry. Church leadership thus must navigate the unknown post-COVID-19 situation (Brunsdon 2023). As pointed out by Marais and Niemandt (2023), other challenges that church leaders face in the wake of the pandemic include the following: within the understanding that the church is an alternative community that is gathered by God into the life of the Trinity, amidst disasters an ecclesial challenge exists in which community is disrupted. The challenge is for a community to become more resilient in mutual and pastoral care, grounded in the communal life of the Trinity, in order to bring the good news of renewal during hard times. Congregants also face an eschatological challenge, which is essentially a challenge about hope. Underlying this challenge is an understanding of mission as action in hope (Bosch 1991, p. 499), in which bridges ought to be built towards the future. Another challenge that the church faces is a discipleship and formational challenge, in which Christ is seen as the church’s only hope and security. A missional spirituality ought to be nurtured amidst an awareness of God’s presence, even in the face of disasters. Christians need to revisit their vocations. There needs to be a synergy between spiritual (inward) and missional (outward) movement in order to bring about healing and restoration in a wounded world. Lastly, there exists a missional challenge in which there is an increase of practical missional activity such as providing shelter, food and health care. In sum, there needs to be ‘good spiritual leadership’ (Coetsee 2023, p. 1) in facing these various challenges. The hermeneutical challenge of deriving leadership principles from Scripture In facing the various leadership challenges, as outlined, this book starts by focusing on leadership principles that are derived from Scripture. 170 Chapter –– Hoeever, to derive leadership prineiples from Seripture for today’s eontext is a ehallenge in itself. Kok ( 0 2) eritieises the tendeney in traditional Protestant exegesis to merely add applieation as a last step eithout neeessarily aeeounting for the hermeneutieal distanee beteeen the eontext in ehieh the biblieal material eas eritten and the eontemporary eontext to ehieh seriptural prineiples are applied. A eritieal step is needed in ehieh the biblieal material is represented and reinterpreted for any given eontext. A bridge must thus be built beteeen the aneient and the eontemporary eontexts. In order to build sueh a hermeneutieal bridge, the eontemporary experienees ean be seen as eontrast experienees that are shared beteeen the past and the present. A negative eontrast experienee of suffering can serve as a breeding ground for an alternative future and better life possibilities. In this way, new meaning can be constructed that speaks to the actual questions of contemporary culture. In a similar vein, Viljoen (2023) calls for responsible hermeneutics in which simplistic, biblicistic application is avoided. Coetsee (2023, p. 1) argues for ‘translating’ scriptural principles ‘into general maxims that can be followed’ while being aware of caveats such as exemplarism and the fact that not all actions or statements have modern-day equivalents and are thus not necessarily transferable. Leadership principles derived from Scripture The various scholars who derived leadership principles from Scripture applied them to both church leadership (Coetsee 2023; Du Toit 2023; Viljoen 2023) and leadership in general society (Cornelius 2023; Du Toit 2023; Kok 2023; Viljoen 2023). Biblical principles for church leadership Coetsee (2023) identifies leadership principles for church leaders from various characters or people groups that are presented in the book of Deuteronomy. As a leader, Moses spoke the words of God and exhorted other leaders to fulfil their respective tasks. As the leader who eventually led Israel into the promised land, Joshua is presented as trusting the Lord and governing Israel justly. Tribal leaders are shown to be wise, intelligent and experienced, rendering fair judgement. Judges and officials are just in their judgement. They do not show partiality or accept bribes. They act wisely and only pursue justice. The king is presented as God’s chosen representative, valuing and observing the written law and restricting his powers as a result. Priests are pictured as mediating God’s words to people in judicial cases, encouraging them, ministering and blessing them, checking –7– Reflections on re-imagining leadership in post-COVID-19 Africa for leprosy, receiving their offerings, confirming the covenant and reading the law to them during certain occasions. Prophets are presented as God’s messengers and mediators, speaking the Lord’s words to the people. Within the family structure, elders have various judicial responsibilities as well as the responsibility to teach the people to implement the law. From these various functions and characteristics that are associated with the different kinds of leaders that are presented in the book of Deuteronomy, Coetsee (2023) establishes the following maxims in relation to God and the religious community: in respect of a leader’s relationship to God, they should be obedient to God’s Word, be encouraged in their calling by trusting God, keep their focus on God, stay dependent on God, frequently read and observe God’s Word, minister according to it and let it determine their conduct and ministry. In respect of leaders’ relation to other members of the believing community, they should speak God’s Word, teach it to them, explain it to them and exhort them to obey it. In this, they should speak God’s Word comprehensively without neglecting any part of it and act as God’s messengers and spokesmen in the process. Regarding their mediatory function, their ministry should be wise and intelligent, rendering fair and wise judgement. They should monitor the community’s covenantal commitment to God and encourage them to trust God. They should bless the people and receive the offerings that they bring for God. Church leaders also must take up the responsibility to exhort other church leaders to fulfil the work they are called to do. Viljoen (2023) specifically focuses on Jesus’ criticism of Jewish leadership in Matthew 23, which forms part of one of Jesus’ main discourses in Matthew 23. The leadership of the teachers of the law and the Pharisees is exposed as hypocritical and based on self-interest. While they burden people with heavy demands according to their interpretation of the law, they do not adhere to them themselves. Within an honour and shame society, these leaders are only concerned about their own honour and public recognition. In contrast, Jesus teaches his disciples not to seek honorary titles such as ‘rabbi’, ‘father’ or ‘instructor’. In Matthew 23, Jesus concludes his instruction by stating that those who humble themselves will be exalted (Mt 23:12). Within the broader context of Matthew, the importance of humility in leadership is underlined by Matthew 18:1–4, in which Jesus uses a child as an example, which in itself was unheard of if ancient Jewish texts are considered. Also, in Matthew 20:25–28, Jesus rejects the request of the mother of James and John for her sons to be seated at Jesus’ right hand in his kingdom. Rather, Jesus instructs his disciples to be servants and enslaved people, based on the model that Jesus himself demonstrated, being a true king whose aim was solely to benefit his subjects. As pointed out by Neyrey (1998, p. 125), according to Matthew, such a person would be considered as honourable and worthy of praise. 172 Chapter –– Viljoen ( 0 2) argues that leadership prineiples should first and foremost be applied to ehureh and religious leadership. Leaders should avoid seeking honourable titles but rather realise that all people are equal before God their Father. Leaders should obey Christ as the ultimate instruetor and serve others ehile humbling themselves. Biblical principles for leadership in general While the leadership prineiples that are advaneed by Viljoen’s ( 0 2) study of atthee 2 are primarily applieable to the believing eommunity, he argues that basie prineiples of leadership ean also be applied to leaders in general. Serviee delivery should largely depend on altruistie leadership that is based on the broader eelfare of the publie and not on self-interest. Ethieal leadership that builds on a strong personal value system should thus be the eornerstone of the provision of essential serviees. Cornelius ( 0 2) infers general leadership prineiples from Paul’s life and ministry by foeusing on the nature of his leadership as a Pharisee (then ealled Saul) and eontrasting it eith the eharaeter of his leadership as an apostle. This is done in order to offer an example of how to avoid the so-called ‘power paradox’ (see above). Cornelius utilises a multidisciplinary approach in which the sociohistorical background is taken into account, as well as insights from narratology and epistolography. Insights from psychology in the field of power abuse and change are also brought into the equation. As a Pharisee, Paul suppressed the Jesus-followers, aiming to destroy the church. Like Viljoen (2023), Cornelius (2023) points out the self-righteous and hypocritical nature of the Pharisees’ leadership style. Saul took power into his own hands to arrest people, imprison them and so forth. She considers Saul as one of the main leaders in the campaign against Christianity. In Saul’s quest, his experience of power had the tendency to destroy the skills that gained him the position of power in the first place. In contrast, Cornelius (2023) argues that when Paul the apostle was not in a leadership position, his conduct can be characterised as being: […] trustworthy, taking the initiative and using good judgement, taking courage, speaking with authority, strengthening others, optimistic and enthusiastic, taking charge in crises, able to influence, never compromising, focusing on objectives instead of obstacles, empowering by example, being decisive and determined. (p. 45) When Paul did engage in his role as leader, he was (Cornelius 2023): [D]evoted and loyal to his people; showing empathy; keeping a clear conscience; being reliable, definite and decisive; knowing when to change his mind; not abusing power; never giving up; being sure of his calling, knowing his own limitations; being resilient, passionate, courageous, and discerning. (pp. 45–46) –72 Reflections on re-imagining leadership in post-COVID-19 Africa There is no indication that Paul abused his power. Even when his authority was challenged, he stayed calm. If his leadership as a Pharisee is compared with his leadership as an apostle, among other things, Saul the Pharisee was in favour of violence and showed no mercy. He was selfrighteous and took care of his own status, stealing lives and power from people. He used his power to control others. In contrast, Paul the apostle worked for peace and showed compassion and love. He was a humble servant of God who strived to serve God, positively benefitting the lives of people. He used his power to control himself under the authority of God. Importantly, Cornelius (2023) asks how Paul achieved this radical change in leadership style from being a Pharisee to being an apostle. Cornelius answers this question by pointing to Paul’s Damascus experience in which he had an encounter with the risen Christ. This ‘changed everything for Paul as leader’. Cornelius calls this ‘spiritual intelligence […] to realise that there is a power bigger than oneself, namely God’. This spiritual intelligence ‘erases power abuse as one realises that all power is in the hands of God and that one is only serving this God’ (p. 49). As a result of his Damascus encounter, Paul did not display controlling behaviour. As a servant of Christ, Paul humbled himself and knew his limitations. He can be considered a transformational leader based on his transformation in Christ. Cornelius argues that leadership can be transformed as a consequence of one’s commitment to God. While Cornelius (2023) focuses on Paul’s personal leadership style, Du Toit (2023) derives leadership principles from the theological content of the Pauline corpus itself. Du Toit focuses on four focal points as they come forth from the Pauline material, namely (1) Christ as the leader of the church and leaders that closely follow Christ, (2) the nature of Christ’s leadership, (3) the nature of human leadership in following Christ and (4) the attitude behind the spiritual gifts as equipment for leadership. In respect of Christ being the leader of the church, Du Toit argues that human leadership should operate from a position of subordination to Christ, reflecting the relationship of the church to Christ as the head. But this principle is also broadened in that human leadership cannot be envisioned apart from Christ’s cosmic reign, which is his reign over all of creation. In fact, all forms of leadership can be considered as being under Christ’s authority. In Paul’s own reflection in his letters, he also sees himself as being under the direct control of Christ himself. Having been crucified with Christ, he experiences a change of identity in which his life now does not emanate from his own interests and desires but from Christ who lives in him and through him (Gl 2:20). New life in Christ is thus eschatological life and resurrection life, based on the new creation. Paul’s earthly existence, which includes his position as leader by implication, ‘is completely permeated by Christ’ (Hansen 2009, p. 82). 174 Chapter –– As regards the nature of Christ’s leadership, Du Toit ( 0 2) holds that in Philippians :63––, Christ’s exalted position in ehieh he obtained the name above all names is based on total self-abandonment and self-giving, a pattern that is presented as paradigmatie to the Philippian eongregation, eho beeame fraetious in their quest for status and honour. In eomparison eith hoe leadership is often pereeived in an Afriean eontext, Christ’s leadership position is ironic in that it ‘flows from and is characterised by self-emptying, humiliation, servanthood and obedienee’ (Du Toit 0 2, p. 60). Du Toit ( 0 2) argues that: Philippians :63–– is not a mere deseription of Christ’s attitude underlying his position of leadership, but is also provided as an example of the way in which people should perceive and implement leadership. (p. 60) Regarding the nature of human leadership in folloeing Christ, Du Toit ( 0 2) eontinues that Paul pereeived suffering for the sake of Christ not only as something that believers should endure but as something that ought to be intrinsic to being in a position of leadership in the church. When Paul mentions his so-called thorn in the flesh (2 Cor 12:1–9), he counters a theologia gloriae with a theology of the cross, ‘which also permeates his perception of leadership’. A Christoform and cruciform lifestyle and leadership style should emanate from Christ’s own indwelling presence in believers. In respect of the attitude behind spiritual gifts as equipment for leadership that are addressed in Romans 12:6–8 and 1 Corinthians 12:1–9, the gifts can be understood as being embedded within underlying attitudes of humility, love and showing honour to all members of the congregation. All people ought to be seen as of equal value, although having different gifts, functions and responsibilities. These attitudes must be based on the renewing of the mind as a result of the new eschatological existence in Christ. Although most of the leadership principles that can be derived from the Pauline corpus are set in the context of the believing community, Du Toit (2023) argues that in view of Paul’s cosmic portrayal of Christ’s leadership, Christ’s pre-eminence in leadership is not confined to church leadership but ‘ought to permeate all of humankind’. Leaders should thus already live from the eschatological reality of Christ’s cosmic reign, although this reality will only be fully realised at the eschaton (Du Toit 2023). In the practice of leadership, Christ’s example should not merely be followed, but leaders should be animated and empowered by Christ’s indwelling presence. Kok (2023) links up with the research of Lans Bovenberg (2018), a wellknown scholar in economics. Bovenberg argues that economics is a discipline of hope, which he undergirds by Christian Scripture. Bovenberg ‘aims to construct an alternative relational “macronarrative” of hope for –75 Reflections on re-imagining leadership in post-COVID-19 Africa economics that is inspired by the Christian gospel’ (Kok 2023, p. 77). Bovenberg’s (2018) construction of an alternative macronarrative is directed against the so-called super-individualist and competitive Homo economicus model. The Homo economicus model is based on the assumption that trust in money determines proper behaviour and motivation. Within this model, there exists a negative spiral of fear, greed, a lack of trust and a turn to selfish self-interest and alienation as a selffulfilling prophecy, leading to angry condemnation, distrust, a lack of focus and ultimately despair and hopelessness (Kok 2023). The counter-model that Bovenberg (2018) proposes, utilised by Kok (2023), is a positive spiral based on joy that leads to the love of God and others, leading to trust, appreciation, forgiveness and ultimately hope and healing. While Kok agrees with Bovenberg that the Christian faith provides an antidote to the crisis, he aims to refine Bovenberg’s approach in areas where, according to Kok (2023, p. 76), Bovenberg ‘lacks the exegetical and hermeneutical ability to do justice to the world behind the text’. Kok (2023) fills this void by attending to the sociocultural context behind 1 Peter while applying Bovenberg’s model to his interpretation of 1 Peter. Kok (2023) argues that the believers to whom 1 Peter was directed experienced social ostracism. Their predicament must be understood against a group-orientated, dyadic, paternalistic society in which honour and shame were pivotal values. People had to conform to these values and submit to the authority of the paterfamilias. Because the ancient world was permeated by religion, the new identity that believers acquired and the consequential break with their former pagan ways caused them to be slandered, abused and being called ‘evildoers’. Yet, in society, the believers to whom 1 Peter was directed also experienced a sense of loss of identity, alienation and a need to belong. These issues are deliberately addressed by the author of 1 Peter, instilling a new sense of identity by using family metaphors such as God being a Father, metaphors of inheritance, mutual love, brothers and sisters, birth and growth to maturity. The author of Peter also uses a series of adjectives such as being single-minded, sympathetic, loving, appreciative, tender-hearted and humble in contrast to their situation. In contrast with the idea of reciprocity in society, in which evil was repaid by evil, the believing community should show brotherly love and patience amidst persecution and suffering, thereby breaking the negative spiral of conflict and violence. Their identity ethos should be built on the group prototype, Jesus Christ, who suffered to bring believers to God and to true insight. Instead of blaming and shaming others, negative spirals of violence and alienation should be broken by blessing others, leading to maturity and resilience. Bridges should be built with outsiders, and the downward spiral of despair should be broken by an upward spiral of hope, love and resilience, even in contexts of suffering. 176 Chapter –– Practical theological perspectives on leadership At the heart of praetieal theology lies the task of reflecting critically on the communicative actions of faith communities. In the framework of this collective work, critical reflection on leadership from a practical theological and pastoral stance yielded at least two broad themes for further contemplation. Denton (2023) emphasises the importance of selfless, servant-based leadership that can bring about social transformation and restore Christian moral values. Leaders should follow and imitate the example of Jesus, as demonstrated by his healing ministry. In reference to Viljoen (2014), Denton discusses the way in which Jesus’ healing miracles involved more than healing people’s sickness. In reference to the lepers whom Jesus healed (Mt 8:1–4; Mk 1:40–45; Lk 5:12–16; 17:11–19), who were marginalised and ostracised by society, their healing involved the restoration of their position and identity in society. In the process, by interacting with these people, Jesus re-imagined leadership in that he acted contrary to the socioreligious establishment and challenged their purity conventions. Yet these healing miracles complemented Jesus’ teaching, confirming his authority and God’s power that worked in and through him. For Denton, leadership should be based on Jesus’ example of challenging the social order by showing compassion and interacting with vulnerable, marginalised, exploited and abused people. Leadership should be selfless and servant-based, demonstrating compassion and care to these people. Principally, leadership should thus be mirroring ‘moral norms, values and beliefs’ and provide ‘Christian ethical guidance’ by living ‘morally responsible lives’ (Denton 2023, p. 103). A particular strategy advanced by Denton to achieve this level of leadership is that networks of social compassion in unreached groups or people who live on the fringes of society should be pursued. Brunsdon (2023) shows that the pandemic touched African congregational leaders in various ways. Given that the post-COVID-19 era qualitatively presents a new era, differing in many ways from pre-COVID-19 life, congregational leaders must purposively engage in a process of discernment about their spiritual and emotional positionality going forward. As the danger exists that church leadership could become stuck in a debilitating longing for the past, nostalgia needs to be addressed in constructive ways. He subsequently presents the valuable hermeneutical lenses of restorative and reflective nostalgia to aid discernment by congregational leaders. Restorative nostalgia is indicative of wanting to restore the ‘better’ past, and reflective nostalgia appreciates the past while accepting current challenges, mindfully planning for the future. Key to this process are ‘reflective nostalgia conversations to set the process of discernment in motion with a view on –77 Reflections on re-imagining leadership in post-COVID-19 Africa mindful planning and the enhancement of leadership aimed at flourishing post-COVID-19 congregations’ (Brunsdon 2023, p. 116). Leading questions in such conversations should revolve around what is treasured about the preCOVID-19 era, what was lost during COVID-19, what was gained as a result of COVID-19, what one’s expectations and dreams post-COVID-19 might be and what is needed to be done to attain post-COVID-19 expectations and dreams. Theological discernment is needed, which is enlightened by Scripture. These reflective nostalgia conversations are deemed to have a healing dimension in themselves. These two broad strokes are indicative that post-COVID-19 congregational leadership should be mindful of taking stock of their spiritual and emotional positionality and also be contemplative of leadership styles that can accommodate and address post-COVID-19 realities. Missional perspectives on leadership In the missiological contributions of Magezi (2023), Marais and Niemandt (2023), the focus is on equipping church leadership to face difficult circumstances that are associated with the changing world that we live in. Magezi (2023) focuses on ministry interventions for church leadership to cope with the uncertainty caused by the COVID-19 pandemic. He argues that church leaders must be educated in the doctrine of God’s sovereignty and control over the world. In Magezi’s understanding, God is in control of everything in the world, including evil events that happen. He is quick to point out, however, that God should not be seen as an evildoer, wrongdoer or sinner but as using secondary agents such as Satan to bring judgement on sin in general and to bring Christians to maturity and Christlikeness. In Magezi’s approach, Church leaders should always be conscious of the existence of evil events and God’s ultimate control over them. Ministries ought thus to develop backup plans for disaster situations. Instead of questioning God when evil happens, they should focus on helping victims and other compassionate ministries. Amidst the various challenges that Christians face in a so-called VUCA world (see above), which were accelerated by the COVID-19 pandemic, Marais and Niemandt (2023) propose five innovative theological leadership characteristics in order to challenge church leadership: 1. Leadership should be adaptive and resilient. Leaders must be able to bounce back after setbacks and crises and even embrace these hardships. They should absorb and adjust to changing conditions. In the process, leaders should exhibit decisiveness and learn from mistakes. 2. Leadership must transform knowledge into embodied formation. Discipleship should be embodied and integrated, which is closely linked 178 Chapter –– to spiritual formation. Personal development and groeth should eause people to foeus on life outside of themselves. There is a need for future thinking, ereativity and adaptability. Felloeship needs to be embodied in eord and saerament as inearnational realities. Leadership should be missional, addressing the implieations of the missio Dei in soeiety at large. 2. Leadership should be antieipatory. The future needs to be antieipated, to ehieh people and systems need to be aligned. God’s present and preferred future must be diseerned. In this understanding, the missio Dei ‘expresses something of hope for God’s future aetions based on God’s eovenant faithfulness, God’s trusteorthiness and God’s loyalty to ehat God ereated’ ( arais & Niemandt 0 2, p. –52). In this regard, innovation, searm behaviour and diversity are valued. In the proeess, leaders eould attend ‘the spirituality of antieipation and esehatologieal partieipation in the mission of the Triune God’ ( arais & Niemandt 0 2, p. –52). 4. Leaders should foeus on eommunal sensemaking in loeal eongregations. God’s preferred future is understood to be foeused on the loeal eongregation rather than in the denominational office. Marais and Niemandt (2023) argue that communal rituals are crucial for religious resilience in hard times. In these rituals, sturdiness and flexibility should be mixed. Congregations in which faith communities gather, celebrate, inspire and are inspired should flourish in rituals. Part of the equation is to build resilience-enabling relationships and networks. 5. Lastly, local ecumenical networks that are strong on vision and weak on borders should be built. Partnerships should be as inclusive as possible to form a bridge between the needs and the sources, appreciating the power of collective meaning-making and faith as shared sensemaking. There should be mutual care in congregational networks and a subversion of the engraved partnerships that uphold the injustices of the past. Ethical perspective on leadership Kotzé (2023) advocates an ethical perspective on leadership, which she understands as virtuous leadership. Virtuous leadership, in turn, is tied to knowledge: ‘knowing the real meaning of every virtue and what the virtuous action, as well as the opposite’ (Kotzé 2023, p. 158). Kotzé draws from Plato, who argues that those whom society regards as wise often lack wisdom in that they often obtain success in one area of life but do not seek knowledge in other areas, becoming arrogant in their area of success. In contrast, a virtuous leader is not actively seeking an opportunity to lead but is elected by the community to become a leader. Kotzé argues that virtuous leadership, being a Christian virtue, should be based on a leader’s character, competency and the context in which a leader operates, –79 Reflections on re-imagining leadership in post-COVID-19 Africa which should lead to transformation. Christian leadership should flow from spiritual formation, starting with accepting Christ’s offer of salvation (a conversion experience), leading to sanctification and spiritual maturity. Part of spiritual maturity is moral formation, involving discernment, integrity, relationships and action, which is shaped on the image of Christ. Moral transformation opens the possibility for transformation in society. Other important values of moral leadership that Kotzé points out are justice and compassion. In this regard, Kotzé draws from Rawls’s (1985) theory of justice, which is a contemporary substitute for utilitarianism. In Rawls’s theory, justice is associated with fairness, freedom and moral equality of persons. Individual freedoms are thus respected, and inequalities between people can only be justified if they benefit the least privileged of society. Leaders can only act if their actions are based on their morality. In measuring the response of the South African government to the COVID-19 pandemic, Kotzé acknowledges their response as relatively quick, benefitting the least privileged in averting the loss of life on the one hand, but as bringing about economic hardship, the loss of income and poverty on the other hand. In weighing the latter two effects of the strict lockdowns in South Africa against one another, she concludes that ‘human life should always be prioritised above the economy’ (Kotzé 2023, p. 166). Conclusion In a post-COVID-19, VUCA world, moral and ethical leadership remains one of the most important assets that is needed to face the many challenges that humanity faces, especially on the African continent. Generally speaking, leadership in Africa is in a crisis, which stands in a direct relationship with the many challenges that Africa faces, such as poverty, corruption, poor service delivery and inequality. These challenges have been intensified by the COVID-19 pandemic. The various perspectives on moral and ethical leadership that are advanced in this book can be seen as complementary. While the perspectives differ, they mostly address different aspects of virtuous leadership. Practical and missiological perspectives on leadership mainly provide details on how leadership should look, what effects it should have and how it can be implemented. Bibliological and ethical perspectives provide the scriptural and theological backbone on which leadership principles can be built. According to the contributions in this book, the kind of leadership that is sought after is servant-based leadership, in which the needs of others are elevated above personal interest (Du Toit 2023; Viljoen 2023). Leadership should be just (Coetsee 2023), fair and treat others as equals (Kotzé 2023). Yet, from a Christian perspective, virtuous leadership (Kotzé 2023) cannot 180 Chapter –– originate in a vaeuum but presupposes a eonversion experienee (Cornelius 0 2; Kotzé 0 2), God-eentredness (Coetsee 0 2) and a life that is animated by the indeelling Christ (Du Toit 0 2). Only then ean a leader aehieve the selfless attitude that is required for virtuous leadership, as is demonstrated by Christ’s example (Denton 2023; Viljoen 2023). Then the negative, destructive spirals of corrupt, self-centred leadership can be reversed and bring about real transformation in society, in which negative spirals can be transformed (cf. Cornelius 2023; Denton 2023; Kok 2023; Kotzé 2023) into positive spirals of hope, love, compassion and resilience (Kok 2023; cf. Marais & Niemandt 2023). Then spiritual formation can take place (Kotzé 2023; Marais & Niemandt 2023) in which people can grow into spiritual maturity (Kotzé 2023; cf. Coetsee 2023). Then people can find assurance in God’s sovereign reign (Magezi 2023), in which marginalised members of society can be drawn into a new identity (Denton 2023). 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Hays, RB 1996, The moral vision of the New Testament: Community, cross, new creation: A contemporary introduction to New Testament ethics, 1st edn., Harper San Francisco, San Francisco. Jobes, KH 2005, 1 Peter, Baker Books, Grand Rapids. –90 Referenees Kirby, P 0 , ‘Georgia eloni: Italy’s far-right eins eleetion and voes to govern for all’, BBC News, 5 September, vieeed 02 Oetober 0 2, <https://eee.bbe.eom/nees/eorld-europe-620 9909> Kok, J 0–6, ‘Draeing and transeending boundaries in the DRC’, PhD thesis, University of Pretoria, Pretoria. Kok, J 022, ‘Implicit influence of Kittel and Grosheide in the shaping of apartheid in South Africa? The case of EP Groenewald’, in L Bormann & AW Zwiep (eds.), Auf dem Weg zu einer Biographie Gerhard Kittels (1888–1948), Mohr Siebeck, Tübingen, pp. 367–390. Kok, J 2023, ‘The dynamics of exclusion and inclusion in 1 Peter’, in BJG Reitsma & E van NesVisscher (eds.), Religiously exclusive, socially Inclusive? 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Viljoen, FP 2014, ‘Jesus healing the leper and the purity law in the Gospel of Matthew’, In die Skriflig/In Luce Verbi, vol. 48, no. 2, a1751. https://doi.org/10.4102/ids.v48i2.1751 Viljoen, FP 2023, ‘Bloated self-interest or humble Christian leadership: Reflections from Matthew 23:3–12’, in P La G du Toit & AR Brunsdon (eds.), Theological perspectives on reimagining leadership in post-COVID-19 Africa, AOSIS Books, Cape Town, pp. 21–38. https:// doi.org/10.4102/aosis.2023.BK398.02 0– Index # – Peter, 69370, 7 , 74, 76, 78, 80387, –76 A adaptive resilient leadership, –50 Afriea, –, –3 5, 28340, 52354, 60, 67, 69, 7–37 , 8939–, 92396, –043––4, ––6, ––83––9, – –, –42, –45, –50, –573–58, –6 3–70, –7 , –74, –76, –78, –80 Afriean ehureh, –053–08, ––0, ––8, –44 antieipatory leadership, –5 3–55 apostle, 2934–, 44348, 50, 58359, 6–, 62, 8–, –723–74 authority, 536, 9, –2, –73–8, , 73 8, 2 322, 26, 4 348, 50, 56358, 6 , 64365, 67, 7 372, 8–, 97398, – 4, – 8, –48, –57, –593–60, –723–74, –763–77 B bibliologieal, –68, –80 Bovenberg, 69370, 76380, 82, 85387, –753–76 C Christ-eentred, 52354, 56, 58, 60, 6 , 64, 66367 Christoform, 62, 65366, –75 eommunal sensemaking, –543–55, –79 eompassion, 90, 953–04, –40, –60, –74, –77, –803–8– eomplexity theory, ––9, – , – 4, –27 eongregational leaders, –053–06, –08, ––03–– , ––4, ––63––8, –423–44, –48, –77 eorruption, , 5, 28340, 54, 94, –09, –2–, –62, –683–69, –80 COVID-–9, –34, 6, 8, –0, – , –4, –6, –83–9, –3 , 2934–, 52354, 69370, 7 374, 76, 78, 80, 8 , 84, 86, 89396, 983–– , ––43– 6, – 8, –20, –2 , –24, –263–4–, –423–5 , –543–55, –573–60, –6 3–70, –7 , –74, –763–78, –80 D Deuteronomy, –3–9, 8, 24, –7–3–7 diseipleship, 6–, –0–, –473–49, –5 , –70, –78 E eeelesiology, –07, –423–44, –46 embodied formation, –5–3–5 , –55, –78 esehatologieal ehallenge, –47, –70 ethieal leadership, 23 4, 28, –573–58, –60, –72, –80 ethieal, 23 5, 28, 48, 95396, –00, –0 3–02, –27, –573–58, –60, –683–69, –72, –77, –793–80 evil events, – 0, – 3– 8, –203–4–, –69, –78 F fairness, 40, –04, –20, –57, –603–6 , –643–66, –69, –80 G gloeal village, 89394, 96, 983–00, –0 3–04 H headship of Christ, 56, 66 hermeneuties, 7–, 79, – 2, –7– Homo economicus, 6937–, 76379, –76 hope, 6937 , 74380, 8 , 84387, 9039–, –00, –04, – 2, –473–48, –52, –6–, –70, –753–76, –79, –8– humanity, 57, 6036–, 79, 90, 9 394, 99, –0–, –02, – 43– 6, – 8, –5 , –80 hypoeritieal eonduet, 8 J justiee, 839, –2, 25, 42, 76377, 79, 87, 92394, 97398, –0 3–04, –47, –493–50, –57, –593–66, –7–, –76, –80 L leader, 235, –4, –83–9, 29350, 55356, 6 , 64, 70, 74, 85, –003–0–, –50, –583–60, –6 3–62, –7–3–74, –79, –8– leadership, –3– , –43–9, –3 6, 8, 20, 2 , 2434 , 44346, 4835–, 52367, 6937 , 74, 76, 78, 80, 8 , 84, 86387, 893–07, ––03––9, –423–46, –48, –503–55, –573–6 , –643–8– M missiologieal, –68, –78, –80 moral, 7, 47, 5–, 70, 77378, 90, 95396, –003–04, – 0, – 53– 6, – 8, –2–3–22, –26, –28, –4–, –593–6 , –66, –77, –80 02 Index N nostalgia, –053–06, –08, ––0, –– , ––43––8, –773–78 P pastoral eare, 89390, 96, –00, –0 , –04, –07, – 3– 2, –47, –693–70 Paul, 2935–, 52, 55362, 65367, 72, 75, 8–, 82, 87, –2–, –723–75 Pauline Letters, 4–, 52354, 56, 58, 60, 6 , 64, 66 Pharisee, 40344, 48349, 5–, –723–74 post-COVID-–9, –34, 6, 8, –0, – , –4, –6, –83–9, –, 29, 4–, 52, 69370, 7 374, 76, 78, 80, 8 , 84, 86, 89396, 983–00, –0 3–08, ––0, –– , ––43––9, –42, –453–47, –503–5–, –55, –57, –673–68, –70, –7 , –74, –763–78, –80 poeer abuse, 4–, 44, 47, 49350, –723–74 poeer paradox, 2934 , 44, 46, 48, 5035–, –69, –72 praetieal, 8, 65, 96, ––5, – , – 4, –42, –52, –6–, –673–68, –70, –77, –80 primary eausal agent, – 0, – 7, –2 , –28, –4– prineiples, –34, 6, 8, –0, – , –4, –63–9, 27, 55, 7–37 , 90, 95, –0–, ––4, –603–6 , –64, –68, –703–7–, –723–75, –80 publie aeelaim, 8, 20 Q quiet eorruption, 5, –69 04 R Raels, –573–6 , –643–67, –80 reflective nostalgia, 105–106, 115–118, 177–178 resilience, 46, 70, 86–87, 90, 110, 150–151, 154, 176, 179, 181 restorative nostalgia, 115, 117–118, 177 S Satan and his associates, 120, 126–127, 130–131, 134–135, 138, 141 Saul, 39, 42–44, 48–49, 173–174 secondary causal agent, 133–135 self-interest, 21–22, 24, 26–28, 30, 32, 34, 36, 38, 78, 161, 172–173, 176 servanthood, 27, 53, 60, 67, 90, 100–104, 175 service delivery, 23, 25, 38, 54, 94, 168–169, 173, 180 spiritual healing, 89–90, 96, 100, 102, 104 submission, 53, 56, 64–65, 67, 147 T theological, 1, 21–23, 39, 48, 53–55, 69, 71, 79, 89, 94, 96, 104–105, 107, 117, 119–120, 122–123, 125, 133, 135–138, 141, 143, 145–146, 150, 152, 155, 157, 159, 162, 167–169, 174, 177–178, 180 transformation, 51, 100, 102–103, 144–145, 148, 153, 159–160, 174, 177, 180–181 U uncertainty, 25, 112, 114, 117, 119–126, 128, 130, 132, 134, 136, 138, 140, 169, 178 In this scholarly book, we find the contributions of Old and New Testament scholars, practical theologians, missiologists and systematic theologians who reflect on the challenges facing leadership in post-COVID-19 Africa. This book stems from a multidisciplinary study of leadership by authors from diverse backgrounds and institutions. As the authors posit in their book, ethical and moral leadership remains one of the most important assets that humanity may need to succeed in the face of the many challenges the continent faces. African leadership is in crisis, which exacerbates many of the challenges Africans are facing, including poverty, corruption, poor service delivery and inequality, all of which have been further amplified by the COVID-19 pandemic. In this book, the authors present a variety of perspectives on ethical and moral leadership, and this assessment can be viewed as complementary. The authors propose a servantbased leadership approach to these challenges, where others’ interests must precede self-interest and everyone treated equally. The servant-based leadership approach put forward in this scholarly book includes fairness and virtue, with a God-centred focus and lives characterised by the indwelling of Christ. Prof. Ian Nell, Department of Practical Theology and Missiology, Faculty of Theology, Stellenbosch University, Stellenbosch, South Africa African Christians have been experiencing a theological schism based on doctrinal issues. This book presents a theological argument in praxis that will empower scholars and leaders alike, regardless of their denominational affiliations and political divides, with a practical theological response to post-COVID-19 Africa. It addresses the unique challenges confronting post-COVID-19 Africa to empower African Christian leaders across all churches who have historically united in times of crisis. Dr Dorcas Chebet Juma, Department of Philosophy and Religious Studies, Faculty of Theology, Pwani University, Kilifi, Kenya Open aeeess at https://doi.org/–0.4–0 / aosis. 0 2.BK298 ISBN: 978-–-77995- 90-5

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