SERVANT LEADERS AND POLITICS
With presidential elections coming up later this year in Zambia, and next year in Malawi, there is much interest on what kind of leader our countries need and what role our churches should play. Rev. Rodgers Nkhuwa, youth director in the Reformed Church of Zambia, presented this helpful reflection during a Jubilee 2000-Zambia seminar in December 2000.
According to Osei-Mensah in his book Wanted: Servant Leaders, the African church has lacked trained leadership at all levels -- everyone agrees that there is a shortage. He further poses a question: what kind of leaders do we need, given the current rate of growth of the Christian community on the continent? What kind of leaders should we be training to meet the future needs of our churches in Africa? Our Zambian situation demonstrates the importance of his questions.
But the trend is that the church is more than ready to copy the worldly models of leadership. In styles and choice of leaders, church members begin to imitate the secular. As this becomes a pattern, the world enters and begins to press the church into its own mould. According to Mensah, our inquiries concerning the kind of leaders needed make us think of the successful marketing executive, skilled in management, in getting programmes implemented and goals accomplished. Or, even worse, of that of omni-competent pastor whom the congregation must sheepishly look up to and obey!
But the model of leadership that the scriptures consistently commend to the people of God is instead what we may call the "servant-leader.”
Legitimate leadership is found in the Bible, in both the Old and the New Testaments. People who qualified for appointment as leaders among the people of God were always appointed to serve. In whatever capacities -- be it prophets, priests, or kings -- they were not to Lord it over God's people but to serve them.
For example, at the beginning of his reign, young king Solomon asked for wisdom and a discerning heart, with the desire to be able to serve God's people with justice (1Kings 3:9-10). He understood his appointment and position as an opportunity to serve God's people and not to serve himself. Otherwise, he could have craved for long life, prosperity or even the ability to eliminate all who opposed him.
Aaron, too, when he was consecrated as high priest among his people, recognised that the prescribed garments were symbolic of the service that was required of him. He was called to serve God's people, attending to their spiritual needs (Exodus 28:12,29). Likewise the Lord's prophets were called servants because they were to serve the benefit of the Lord's people. These prophets were to serve in matters of reminding the people of their covenant relationship with God, and pleading with them to be obedient to that covenant so that they might know the blessing of their God.
The prophets' service was by oral message and by written word, to teach God's people his truth, to rebuke their errors, to correct their faults, and to instruct them in righteous behaviour, so that God's people might be thoroughly equipped for every good work. (2 Timothy 3:16-17). In the New Testament, we discover that Jesus Christ sets the same model in both word and deed. He taught his disciples what sort of leaders they should aspire to become.
He referred them to the contemporary style of leadership in the world, which is concerned with status, domination, control and manipulation (compare the status quo in Zambia!). This style was clearly rejected by Jesus. Instead he insisted that Christian leadership must be characterised by humble service (Matthew 20:25-27). Throughout the ministry of Jesus and especially in his relationship with the disciples, he modeled a style of servanthood that he wanted to be the model that should characterize his followers.
The Son of Man did not come to be served, but to serve. Jesus Christ categorically said "I have set an example that you should do as I have done to you…” (John 13:15-17).
1. Dignity and humble service
In John 13: 3-4, Jesus demonstrated that the principle of humble service does not remove the essential dignity of any office or role to which the Lord may call us in the church or in the country. In fact, the office is upheld into high esteem precisely because of humble service. Our Lord, aware of the fact that the Father has put all things under his power, got up laid aside his garments, and girded himself with a towel, and washed the feet of his disciples. And Paul tells us that Jesus did not cling to his status but emptied himself to become a servant (Philippians 2: 5ff)
We need to be aware of and to be sure of who we are, of our relationship with God and of our call to service. This understanding will help us to free ourselves from all kinds of insecurity or misgivings in responding to serve God’s people. We are the sons and daughters of the living God. There is no need therefore to seek status among God’s people because we have already been invested with the highest of dignity. In fact, dignity is very basically compatible with service among the people of God. Jesus did not cease to be the Son of God when He washed the feet of his disciples.
Jesus Christ used the custom of the day to bring home a key spiritual principle to his disciples. In our own culture here in Zambia, it cannot work to begin to put bowls and towels at the entrance of our home to wash people’s feet. But we still need to learn the lesson of humbleness: to serve with humility in great dignity, in whatever way is appropriate here.
The disciples may not have understood at that time what Jesus was doing. But later we see in the ministry of Peter the application and teaching this principle: "Be shepherds of God's flock that is under your care, serving as overseers -- not because you must, but because you are willing, as God wants you to be; not greedy for money but eager to serve; not lording it over those entrusted to you, but being examples to the flock…. Clothe yourselves with humility toward one another (1 Peter 5: 2-5). The Lord clothed himself with humility. We therefore can conclude: humble service to one another out of love for God is the mark and dignity of the true disciple.
2. Gifts and humble service
The second principle taught to us by Jesus' style of leadership amidst his disciples is to use our gifts in humble service to one another. In fact the main purpose for Our Lord to appoint office-bearers in the church is for the simple reason that gifts, talents and special abilities are given to every member in his body be used for serving others.
That is why different ones in the church were called to be apostles, prophets, evangelists, pastors and teachers (1 Corinthians 12: 1 and 7; Ephesians 4: 1-13). The gifts are for serving God's people, for ministering to them and equipping them. Gifts are definitely not to be displayed as status symbols!
3. Love and humble service
Our service and sacrifices have value and meaning when done in the context of love. We have to do our service to one another out of love, not grudgingly. Our Lord established such love as the mark of his ministry and of our following of him.
Jesus requires us to give this love to others, even in acts such as washing one another's feet. Caring fellowship within the community of God's people will stand out as light in the darkness. "By this all people will know that you are my disciples, if you love one another " (John 13:35). Indeed, Jesus Christ talks about the love that God has demonstrated to us in the ultimate sacrifice of his son. Christ died for us while we were still sinners, the Son of God was our atoning sacrifice for our sins. In this great act of service, we see the fullness of God's love for us (Romans 5: 8; 1John 4: 10; John 13: 34).
4. Holy Spirit and service
Since the disciples were unable to love on their own, the Lord introduced the Holy Spirit to the disciples. The Holy Spirit would come to indwell in them so that they can truly and effectively love. Jesus gave the disciples the resources necessary to obey his charge to demonstrate loving servanthood.
Love is the fruit of the Spirit in us and out of love we serve one another. Humble service to one another is the reason why Christ has given his gifts to us through the Holy Spirit. But isn’t it true that so many people around us, following the ways of the world, do not understand a leader to be one who is ready to humble himself and to serve others. Why? Because they expect worldly leaders to lord it over them. And they fell that serving humbly would be losing dignity. And yet as far as God is concerned, greatness is measured by the way we give ourselves in servicing one another.
Citizenship is the privilege of belonging to a city or a country. Scripture portrays believers as living in two realms, being members both of human society and of the heavenly city. In both realms there are duties as well as privileges.
1. Dual citizenship
Christians live under the civil rule of their countries and as such they are obliged to obey the rules set by their various governments. For example, the rules of paying taxes to a particular government offers no exceptions to the Christians. But they must learn from the Lord -- our example who knew well the hearts of people -- that we can easily be trapped by people who are always seeking to denounce Christians as being disloyal to the Nation.
Jesus clearly distinguished between our obligation to Caesar and our obligation to God. By this distinction, he also protested against the false and idolatrous claims made on the coins. (Matthew 22: 21; Mark 12: 17; Luke 20: 25). This fact of our dual citizenship comes up clearly and repeatedly in the scripture.
2. Earthly citizenship
There are also obligations to the state that do not infringe on our obligations to God. The Apostle Paul's conviction was that every civil government is ordained by God, and that is why he calls on every Christian to "submit himself to the governing authorities....Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgement on themselves. (Romans 13: 1-7; 1Tim2: 1; Titus 3:1). The privileges accorded by our citizenship include protection (maintenance of good order within and beyond our borders), ability to live peaceful and quiet lives, no imprisonment without a fair hearing (see Acts 13: 37; 22: 25-29).
The duties include submission to authorities, loving of our sisters and brothers, godly living, prayers for all those in authority, to be subject, do good, be obedient, to slander no one and to be peaceable, considerate, and truly humble.
3. Heavenly citizenship
In this world (our Zambia) Christians are aliens, fully involved in it, yet not of it (John 17:14;1 Corinthians 7: 29-31; 1 Peter 2:11). We have a living hope and inheritance that will never perish, spoil, or fade, for we eagerly await a city with foundations whose architect and builder is God. In this city there will be no longer any curse, the throne of God and the Lamb will be present, and all of us who are his servants will serve him and will see his face and his name will be on our foreheads. No more night, no need for light, for the Lord himself will be their light, and will reign forever and ever. Amen!
The Jubilee 2000 initiative certainly gives us an opportunity to re-discover the church's crucial role in the public arena. The church cannot afford to be in the peripheral as it is a key role player. This is so due to the fact that this country has deliberately decided to dedicate itself to God as a "Christian Nation.” One of the key themes of Jubilee is reconciliation. This means an opportunity for restoring the harmony between church and state and reconsidering the distinctive roles played by these two key players. What does the Bible have to say about church and state relationships? Here are a few instances of biblical teaching.
· The bible is not opposed to civil leadership. This is so because all leadership is subject to God's rule. Therefore, it must be seen to be an accountable leadership, a majority-mandated leadership, and a responsible leadership (Romans 13: 1-7;1Timothy 2: 1)
· The church against the state? Very often in the Bible the church is seen as being against the state. This sometimes is due to the prophetic role that the religious leaders have played (Jeremiah 22: 1-10)
· The church in its exercise of preaching is often in tension with the politics of the day, as was clear in the case of Paul and other early church leaders (Acts16:20-24;and chapters 21 and 22). But it will also be a support for the state, by praying for leaders ((1 Timothy 2: 2).
Obviously, the church does not have from the Bible any mandates about support of one-party or multi-party political systems. But there are biblical principles to be followed.
· The church is a transforming power. The church must be able to engage the government of the day and be instrumental in policy formulation in terms of economics, education, health, human rights, etc.
· The church must be neutral. That means that it must not side with one political party over against another. But neutrality does not mean to be silent. No, the church must be able to sound a voice in occasion that is necessary.
· The church must set the political agenda. For instance, the church will be particularly sensitive to the issues affecting people at the grassroots. Here in Zambia, these would include poverty, HIV/AIDS, unemployment, etc. Such issues should be taken up by the church and urged onto the political agenda.
As we consider the Jubilee call for reconciliation as it affects the political scene in Zambia, we can see several consequences. The government of the day should embrace the church as a key partner in governance. It should not see the church simply as an adversary but look to it for guidance on issues that definitely affect the masses, such as human rights, HIV/AIDS, etc. This means that the church cannot only condemn, but must also play a role of pacesetter.
The Jubilee 2000 initiative is an opportunity for starting afresh in the area of political relationships, priorities, and agenda. Let us seize this chance and use it to the glory of God! This requires of us as church that we always consider people to be more important to us than our programmes. Yes, we are called to serve people not our programmes, we are called to love people not our programmes. We need to devise programmes that will serve the purpose for which we have been called for by God. This is what servant leadership is all about. As it makes a difference in our church, it can make a difference in our nation.
Rev. Rodgers Nkhuwa
Reformed Church of Zambia
Lusaka
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