Biblical wisdom can boast to inform every other field of knowledge, because it is from God the creator of life and existence. This postulate leads us to contend that the field of exegetical research in strategic leadership carries great potential to advance leadership theory and practice in the future. Exegesis helps to dig deep into the Word of God to bring out solid food for the edification of the exegete. When applied to the field of strategic leadership, exegesis becomes a great toll for exploring and explaining the leadership phenomenon.
Duvall and Hays (2012)
use the metaphor of a five steps journey to explain the process of biblical exegesis:
Step 1: Grasp the text in
their town. What did the text mean to the original audience?
Step 2: Measure the width of the river to
cross. What are the differences between the biblical audience and us?
Step 3: Cross the
principlizing bridge. What is the theological principle in this text?
Step 4: Consult the
biblical map. How does our theological principle fit with the rest of the
Bible?
Step 5: Grasp the text in
our town. How should individual Christians today live out the theological
principles? (p. 47).
While this simple yet
practical method of exegesis can be used for any biblical text, Robbins (2012)
formulates another approach that is very original: Socio-rhetorical interpretation.
Socio-rhetorical analysis
looks at texts from five different angles: (1)inner texture analysis, (2)inter
texture analysis, (3)social and cultural texture analysis, (4)ideological
texture analysis, and (5)sacred texture analysis. From each interpretive angle,
socio-rhetorical analysis puts several lenses in the exegete’s hands for
interpretation. A complete texture analysis through socio-rhetorical analysis may
reveal the biblical text as a rich tapestry with several layers of patterns and
meanings.
This method has been used
to exegete biblical texts and apply their meanings to strategic leadership in
rather impressive ways. For example, McCabe (2008) used patterns from
repetitive and progressive textures, sensory aesthetic texture, and
argumentative texture of John 21, to reveal Jesus as a master implementer of
two models of organizational change: Nevi’s (1987) Gestalt cycle of experience
and Lewin’s force field theory of change as explained by Schein (1999). This
example shows that biblical exegesis has great contributions to make to the
advancement of strategic leadership scholarship. And Ayers went on to propose a
common language of convergence between theology and leadership.
Indeed Ayers uses sacred
texture analysis of the Christological hymn of Philippians 2:5-11 to describe:
1.
The nature and being (the ontology) of God in Christ which is
self-emptying
2.
The process and approach
(methodology) of God in Christ which
is humility and sacrificial centeredness on others
3.
The final purpose(teleology) of God in Christ which is
reconciliation and harmony with humanity
The leadership lessons
Ayers draws from his applied exegetical analysis for organizations are as
follow:
1.
Leaders should be
selfless, so that they can create all space needed in their world for the
purpose of the organization and for the people of the organization
2.
Leaders should demonstrate
humility and service to followers
3.
The consequence of such a
leadership approach will be harmonious organizations where no energy is drained
in strife and fights
These two examples of
applied exegesis demonstrate how leadership and biblical interpretation are
strongly intertwined. One may ask why invite the Bible in the science of leadership
(Blanchard & Hodges, 2005)? But this question would be similar to Peter
asking Jesus on that morning after spending a frustrating fruitless night
fishing, as a response to Jesus’ command to let the nets down: “Jesus, we are
seasoned professional fishermen. You are a moral and behavioral teacher, why do
you dare intrude into such a complex field as fishing to claim to teach us what
to do?” Peter rather said “… at your word I will let down the net” (Luke 5:5,
New King James Version). The result was a memorable catch.
I am personally
challenged to pay special attention to biblical wisdom regarding leadership. I
will endeavor to always check with God, what instructions the bible may have
for me in my leadership journey before taking action. Leadership is not a function that is reserved
for certain “important” positions in society only; it is an every day journey
for any human being who wants to excel in the assignments given to him or her
at every moment (Maxwell, 2007). To deepen my personal leadership journey, I
will hence systematically use the great skill of sound biblical exegesis learnt
from the applied exegesis course this semester as a habit.
References
Ayers, M. (2006). Toward a Theology of Leadership. Journal of Biblical Perspectives in Leadership,1(1).3-27.
Blanchard, K., &
Hodges, P. (2005). Lead like jesus:
Lessons from the greatest leadership role model of all times. Nashville,
TN: Thomas Neslon.
Duvall, S.J. & Hays, D. J. (2012). Grasping god's word: A hands-on approach to reading, interpreting, and
applying the bible [Kindle edition]. Available from www.amazon.com
McCabe, L. (2008). Jesus as Agent of Change:
Transformational and Authentic Leadership in John 2. Journal of Biblical Perspectives in Leadership, 2(1) 32-43.
Maxwell, J. C. (2007). The Maxwell leadership bible (2nd
ed.). Nashville, TN: Thomas Nelson.
Nevis, E. C. (1987). Organizational
consulting: A gestalt approach. New York, NY: Gardner Press.
Robbins, V. K. (1996). Exploring texture of texts: A guide to
socio-rhetorical interpretation. New York, NY: Bloomsbury.
Schein,
E. H. (1999). Kurt Lewin's Change Theory in the Field and in the Classroom:
Notes Toward a Model of Managed Learning. Reflections, 1(1),
59-74. doi:10.1162/152417399570287
