CHURCH LEADERSHIP PATTERN: BETWEEN HOPES AND REALITY (Solidarity Network Leadership as an Alternative)

Transcription

1 CHURCH LEADERSHIP PATTERN: BETWEEN HOPES AND REALITY (Solidarity Network Leadership as an Alternative) By Retnowati Wiranto Satya Wacana Christian University Religion Sociology Department Abstract Church needs leaders who are willing to give a space for everyone in order to create a pleasant atmosphere for diverse congregations. The study aims at explaining church leadership using qualitative approach with in-depth interview and participant observation methods. At present, church needs transformative leaders who are capable of bringing about organization change and empowering the whole congregation that each member is able to fully develop his/her talents and potentials by instilling the vision and mission as well as the culture of organization into the followers that they are inspired to continuously develop themselves and the organization. The findings show that, in general, church leadership tends to be paternalistic. In a congregation, the pastor as the leader is the centre and is placed as the father who is responsible for carrying out everything regarding the life of congregation. Solidarity network leadership is an alternative for future church leadership. Keywords: Leadership, transformative, solidarity network Introduction Church leadership remains an important issue. The emergence of various turmoil and problems in church tend to be caused by the less serious attention to leadership problems. There are quite a lot researches on leadership, but there are not many that discuss church leadership. Most of churches complain that the leadership model they have is not satisfactory. Some of the reasons for this are internal and external problems. Internal upheavals are usually caused by inappropriate and less effective leadership pattern that do not accommodate church needs. External problems, on the other hand, are caused by church unpreparedness in facing the rapid changes in the society bolstered by globalization and modernization. Church, in this study is defined as the fellowship of people who have faith in Christ gathered in a church or congregation institution or organization. Because there are many church denominations with different concepts, the study focuses more on Protestant churches in Indonesia. The leadership pattern in this study is a fixed model, system, work flow, form or structure. Church service pattern means a fixed model, system, workflow, form or structure used by churches as a foundation/guideline in determining every church s policy and or service activity. At present, church needs a leader, who is not only capable of leading but more than that, a leader who is capable of being a role model through his/her personal and family life. Many people become heads but not many of them can be leaders because to be leaders requires commitment, integrity, and idealism. Leadership, in general, is conceptualized as an interaction 1

2 between an individual and a group, between individual and group members, to be exact. The individuals play certain roles in the interaction, and the roles need to be sorted from one to another. The basic of sorting is influence, leaders influence, and others are influenced. The study aims at explaining leadership patterns developed by some churches in Indonesia, especially Javanese churches, through a qualitative approach adopting in-depth interview and participant observation toward pastors, church leaders, and congregations. Participant observation is done in order to get a description of the general activities of church leadership pattern including church management/organization. Leadership Theories Leadership concepts continuously develop from time to time, meanwhile, many researches on leadership have been done and have generated new concepts to contribute and enrich the existing concepts. Next will be explained some common leadership theories. 1. Transformative Leadership Churches need changes in leadership. It is about the time to review the conventional and old leadership model and pattern. The rapid changes in the society bolstered by information and technology development demand churches to review the leadership model they adopt. Transformative service will help congregation to experience personal and congregational growth. Transformative leadership refers to a leader who is capable in driving the followers through idealized influence, inspiration, intellectual stimulation and individualized consideration 1. The first important point in transformative leadership is leader s ability to be a role model and to influence the followers (idealized influence). The influence can be done through attributes and behaviors. A leader s attitude, moral value, and ethical standard means a lot to the followers. A leader s behavior will be seen by and serve as an example or a model for the followers. A true model should also have a healthy life in both personal and family life. A leader s role model will influence the followers attitude and behavior and in turn influence the entire organization he/she leads. Role model involves life quality. Leaders life quality involves physical and spiritual health. The second point involves motivation (Inspirational Motivation). Transformative leaders are those who are capable of motivating and inspiring the followers so that the followers embrace clear future directions and goals. A transformative leader is also capable in growing team spirit, enthusiasm and optimism, giving significances and challenges to followers as well as creating an atmosphere that is conducive to make a commitment to reach shared goals and visions even in facing various difficulties. The third point is leaders ability to stimulate creativity and encourage followers to find new approaches to problem solving (intellectual Stimulation). Good leaders always encourage followers to move forward, develop and have creativity to develop their abilities. Next, a transformative leader must be able to concern about the followers needs and treat each individual uniquely (Individualized Consideration) that they reach a more mature personal 1 David M Howard Jr, 2004:3-20 2

3 growth. 2 Such leaders are able to continuously develop interpersonal relation and their potential optimally. Biblically, transformative leadership is a leadership that is modeled by God. Transformative leaders always strive to give a chance for followers to develop. God gives human beings the freedom to develop. God has chosen human to be His workmanship and He is willing to look after and to be with them. Transformative leaders continuously guide followers that they posses self awareness and high idealism so that organization goals can be achieved. Transformative leaders are also capable of instilling organization s vision into followers that everyone is inspired to continuously develop his/her self and the organization. These are the patterns God imposes into His chosen people. God Himself is involved in the struggle to bring about transformation in His people s life through His providence and guidance. 2. Transactional Leadership Transactional leadership pattern is a leadership that emphasizes on transaction between leaders and followers. In running organizations, leaders based their leadership on reward (contingent Reward) and punishment. Followers who manage to achieve goals get reward, whereas those who cannot achieve the goals or fail get punishment. The emphasis is on reward or incentive given by leaders to the followers. Transactional leadership refers to leaders actions that closely monitor followers to detect problems or failures and give correction or negative feedback. 3 This pattern places leaders in a way that they fully exercise their power and authority. In general, the authority is often misused so that leadership becomes so rigid, emphasizing on strict control and trapped on legality. Theologically, this pattern is widely found in The Old Testament. God and human relationship is based on right and wrong, blessing and punishment. Punishment is the consequence of human s mistakes, whereas blessing is the consequence of human s good deeds. In this theological understanding, God is described as a supreme being who is filled with terror and is frightening. Therefore, any human acts are based on the fear of God s punishment. The relationship between God and human becomes rigid, formal, legal, and filled with strict requirements. Basically, transactional leadership is to do a job or duty because of the fear of punishment and to get gifts or incentives. As a result, one works because of some attached strings rather than responsibility or the sense of belonging. Those who work with transactional leaders will never have this sense of belonging. Working becomes a suppressing shackle and an exhausting burden. In general, it is not easy for organizations or companies exercising transactional leadership to develop since they will run mechanically. Everything is measured by results, with less emphasize on appreciation of process. It focuses on the end result that sometimes is achieved through misleading and irresponsible ways. 3. Charismatic Leadership Charismatic leadership was first promoted by Weber (1952; 1978) through a theory on charisma and its application of the theory of some historical figures of whom most of them are Jews prophets and priests. 2 Boss dan Avolio, MLQ,27 3 Bass dan Avolio, MLQ, 50 3

4 Weber divides charisma into three kinds of authority categories: traditional authority whose validity is based on charismatic law, authority, and trust as well as charismatic authority which is gained through self dedication to particular purity, heroism or other characters worth followed. Charisma serves as a leader s ability to gain honor, obedience, and excellence. How a leader gains charisma, develop, and maintain it is different from time to time. The figure of charismatic leaders, supported by the followers, promoted by their carefulness, courage, and intelligence in taking the opportunity shows that charismatic leadership does not depend on whether or not society live democratically or not, but on the inborn individual character of every leader. Individually, human character can be defined as an inside out inner power character as an encouragement for human to manifest virtues. An individual with a strong character will always perform as an individual who manifests virtues. One of charismatic leadership hallmarks is to have the courage to take risk and to be responsible of it. Charismatic leadership relies on one s proven performance and competence. The character of charismatic leaders is unchallenged. What interesting is Weber s emphasize on followers recognition of a special quality possessed by their leaders. The special quality comes from the Divine being, and it is recognized by followers regardless whether or not the quality objectively present. According to Weber, in ancient religious society (in the Bible), charismatic leaders are prophets, the wise, war heroes, anointed kings, and judges. In addition, Jesus and the apostle are also regarded as people with charisma. 4 Based on the definition of authority and charisma, Weber understands charismatic authority as a type of authority whose validity is based on the recognition of the special quality and loyalty to a particular individual and the community he/she forms. It is a form of obedience that is not because of legality or tradition but because of the individual giving the order (Weber: ). Weber states some characters of charisma authority as follow 5 : 1. Leaders with charisma authority possess awareness of mission and calling manifested in idea and in calling others to participate in their mission. 2. Followers recognition of leaders charisma encourage them to follow, obey and to be faithfully involved in the mission. 3. Followers loyalty and enthusiasm, both in recognizing leaders charisma and in expressing their disappointment over crises, will endure. Otherwise, they will gradually leave their leaders. 4. Charisma authority is exercised together with loyal followers. They were chosen because of their individual charismatic quality. There is no such hierarchy and control, but calling based on members charisma. 5. Charisma is extra-legal; it ignores formal structures and rules. Charismatic leaders only recognize inner determination and inner restraint. Followers adapt to leaders inspiration and will. 4 Weber, M The Socilogy of Religion, London; Matheuen & Co, 1995, Hlm 46-47, in The Old Testament tradition, Prophets are regarded as the recipients of pure charisma. For wider discussion on charisma phenomenon in The Old Testament, see M Weber, Acient Judism. Illinois: Free Press

5 6. There is personal relation in the community. Charismatic authority is a revolutionary power that tends to break the established orders and values and to pioneer new values and orders. 7. Charismatic authorities and charismatic individuals tend to reject rational economic behavior and do not prioritize money because they emphasize more on mission and calling. The relation between leadership as a calling and charisma shows that charisma is not a leader s exclusive phenomenon, but it is God s grace. God, in His social-politic mission, grants charisma to particular people, both in church and society. God and the Holy Spirit work not only in church but also throughout His world. Charisma as God s grace is given in various forms and it enables people to carry out preaching, service, and leadership functions. 4. Traditional Leadership Traditional leadership is described as broom stick, where all social values revolve around leaders. There is a lack of horizontal unity among people in the same level since all depend on vertical relations with leaders. In society, broom stick solidarity depends solely on its strap. As a result, if the strap is looses or lost, the solidarity will also perish. Traditional leadership pattern allows little bottom-top communication. There is one way of communication and planning: from the central government to villages with limited feedback from the grassroots. It adopts an as long as the authorities are pleased view. As a result, leaders do not like to be criticized that there is a little chance for leaders to realize their weaknesses and to work on their faults. Traditional leadership pattern emphasizes on central planning. The programs run are not successful because they are planned by leaders who do not know the real needs of the followers because the leaders are not sensitive of the grassroots. There is lack of teamwork in traditional leaders. In traditional society, the secret of how to conduct something is kept only by a particular person because traditional leadership neither recognizes nor puts a trust on people s ability. The role of individuals as agents of change is not considered, worse, it is even turned down. Therefore, all decisions and rules lie in the hands of leaders. This leadership pattern does not give space and time to followers to participate in the process. Followers mainly follow what has been determined by leaders. The blind obedience becomes a threat for traditional leadership pattern. 5. Passive Leadership Passive leadership describes leaders who always want to avoid the problems they face. Passive leaders always postpone decision making and do not have the courage to make a decision because they are afraid of the consequences. Passive leadership does not provide feedback for followers. There are many reasons behind why a leader can be passive. The first reason is may be because of leaders incapability to face and to deal with the problems they face. Another component of passive leadership is leaders behavior that tends to postpone decision making and their absence in times of need. This absence is caused by irresponsibility toward the organization or association they lead. The absence also 5

6 describes the absence of support given to followers. This lack of leaders support to the people they lead brings negative impact to the followers. Passive leaders tend to avoid contact with individuals. Relation and interaction with followers is limited and even avoided. It leads to lost of contact, relation, and interaction between leaders and followers. As a result, leaders create a distance with their followers. In passive leadership, there is no leaders understanding neither on the life nor the person of their followers. Nurturing Education System The social order of Indonesian society, especially in Java during Dutch colonization, is described as a pyramid or cone. On the top of pyramid are the main rulers (king or president) and their advisors. Next are big numbers of military and economic authorities and people who hold some positions because of science, skills, arts, or traditional roles (in custom, religion, etc.). Under them are wider middle class, followed by common people, and at the bottom are those whose lives depend on others. Those at the bottom are known as tiyang alit, wong cilik (grassroots), labors, dirty workers, peasants, and others in need. In Java, the conception of this structure comes from ancient kingdoms. Kingdom s leadership pattern is pyramidalhierarchical- authority because the power behavior is authority, the power structure is in the form of pyramid, and the social relations are hierarchical. Jobs involving mind in the office such as teachers and spiritual jobs are regarded as clean works with high and honorable positions. Therefore, the jobs are suitable for kyai (Islam religious leaders) and pastors because it lifts up human s dignity. On the other hand, jobs involving hands are regarded as dirty and worldly works because it lowers human dignity. There are many understandings on leadership in Indonesia, one of them, which is quite well known, is leadership according to Ki Hadjar Dewantara. Ki Hadjar Dewantara s leadership teaches that a leader is supposed to stand up in the front to be a role model or example, stand up in the middle of people or the society he/she leads as initiator and pioneer, and stand up at the back as a participative, influential and authoritative controller (Ing Ngarso Sang Tulado; Ing Madya Mangun Karsa. Tut Wuri Handayani). One interesting thing in this leadership model is that leaders are not strangers to the followers, but are parts of the followers. A leader also takes into account the life and problems of the people he/she leads. Leadership pattern according to Ki Hadjar Dewantara exercises nurturing method that does not only place protégés as objects but both as subjects and objects. It means that every caregiver respects protégés authority, opinions, and participations in education process. Nurturing system does not only practice teacher-centered method where caregivers play active roles to instill knowledge and transfer culture to their protégés, but also practice pupilcentered method where activities are the best environmental organization and relate them with protégés. Nurturing leadership is in the spirit of Pancasila, based on ingarso sung tulodho: to be role model for many people and Ing madya mangun karso: to be in the middle to stimulate followers will and inspiration. The above conceptualization provides the key to understand Indonesia leadership act and theory that is in the spirit of Java. Practically, Indonesia practices military and feudal leadership with followers gather under the leaders nurture. A leader is seen as a reliable, respectable father, caregiver, and patron whose acts and words are modeled. Therefore, the leader who is also a father must be resourceful, engaging and protective toward the followers. The patronage is hierarchical, binding people into a personal bound of a not 6

7 parallel values and materials in which people with higher positions protect and those with lower positions obey and follow by developing respect and compassion (wedi asih). In addition, tut wuri handayanai (standing at the back as participative, influential and authoritative controller) helps in developing followers initiative and responsibilities. A leader must possess a quality of a protector and caregiver that stimulates, leads, and guides protégés. Church and Paternalistic Leadership The findings show that churches in Indonesia tend to practice paternalistic leadership pattern. Paternalistic leadership was exercised in Dutch era in the form of authoritative, hierarchical, and feudal system to strengthen its authority. Today, the leadership pattern inherited from kingdoms and strengthened by colonialism is still widely implemented in society, especially in Java. The authoritarian paternalistic political leadership form matches the Javanese s view of a society. Institutions consist of nuclear families living together but separated from each other. The thought of shared interests and individual thought basically are regarded as the same, what is good for all is also good for an individual. This kind of explanation does not differentiate between res private and res publica. Society, nation, is seen as a family, or at least is demanded by family life principles. In this case, shared interests are shared individual interests. Family is regarded as a moral unit and the base of social identity for all human beings. Individual is primarily social being. Therefore, he/she is others and having each other when he/she is in the middle of society. Individuals, therefore, bring with them their social obligations. Here, Javanese concept of life is implemented in the society. Javanese understand that they are not only theirs but also others. Therefore, if an individual decides to do something, the individual needs also to consider others. Sometimes, one s desire and intention is neglected in order to meet others desire. The purpose of all of these things is to maintain harmony. The image of this social organization is rooted in family and projected to the entire society. To improve life, an individual needs a patron, a protector in the world outside the house. Leaders for society are fathers and must be fathers because they have to be engaging, resourceful, directive, guiding, and protective caregivers for the followers comfort. Therefore, adapting to the surrounding is the best choice that has to be done by anyone who desires a peaceful life. The complete surrender and submission is a part of acceptance as well as search of leadership. Submission to hierarchical orders is a moral act and a way to avoid disputes. Stratified orders impose firm rules and demand strict obedience and ethics that bind many people to their life condition and responsibilities. All of these are the orders that are continuously striven for to keep open conflicts away. Conflicts are minimized and avoided because they are detrimental toward individuals and groups, family or relatives. However, if conflict is to take place, there will be an open conflict and war cannot be avoided. As a result, there will only be lose - win. Conflict Resolution, therefore, can only be done through killing or finishing opponents off. Solidarity Network Leadership Alternative leadership model that matches church organization in Indonesia is network solidarity leadership, mainly because of the socio cultural condition of Indonesia that still has a strong kinship. Network solidarity leadership pattern has been implemented in some of the studied churches but communication channel has not yet been vertical and horizontal. Communication channel tends to be more vertical because not all church members or congregations participate in and related to each other. Pastors, as leaders, in this case, work alone 7

8 without supports from others. Some of the causes are the lack of church members willingness to participate in all aspects of church life and service. Most of church members regard pastors as servants who have to do all service activities in church because it is part of pastors responsibilities. Aside from that, church members also think that they are supposed to be served, not to serve. As a result, church members demand to get something from the church rather than to give. Another cause is that church leaders are generally insensitive toward the needs of the people they lead. The finding shows that boredom and satisfaction of what have been done are the most common reasons when there is a setback or decline in church services. Some churches show that, so far, church leadership pattern tends to implement conventional leadership, a top-down leadership where church members are less or not fully involved in all church activities so that the congregations are not familiar to their own church and do not have the sense of belonging. As a result, church activities are neither well attended nor carried out by the congregations because they think that what the church does not accommodate their needs. Solidarity network leadership is also known as organic solidarity, where communication channel is not only vertical but also horizontal. In this case, attention and concern are important and are the foundation of an organization. In solidarity network, all people will take part and will be interrelated. This can be described as a spider web. The web is strongly attached and is influencing each other. If there is a cut off or broken web, it will influence others and will cause destruction to other parts. A leader can not walk on his/her own without any support from others or interrelated and influential relation that are important in developing church leadership and or organizations in general. Solidarity network is similar to the Bible leadership pattern. In the Bible, leadership is not abolished but given a new pattern. The value of brotherly love is emphasized. Therefore, leadership in the Bible does not show the relation of master-servant, but more on kinship or friendship. In the Bible, the symbol commonly used to describe ecclesiastical society structure is body. Congregation is described as one body. There are many parts but all parts need each other and cannot live for it self. In some observation and interview, leaders complain that they experience an extraordinary boredom and are even lost because their lives are only dedicated for others. Leaders need life balance and time for themselves. One of important principles in developing solidarity network leadership is solidarity, the feeling of being in the same boat. The decision that involves people s fate and life must be done themselves. The role of the leaders is as facilitator, steering, not the only decision maker. In the future, church or organization s success and actualization are determined by all members. Followers or those who are led are not forced to follow what the leaders think or want. It is indeed leaders who learn from the people they lead. However, it does not mean that leaders do not have principles, idealism and firmness. Leaders have to remain an authoritative, sensible, and accountable. Conclusion In general, church leadership tends to be paternalistic. However, there are some churches that have tried to develop transformative solidarity network leadership and approach. Some weaknesses are still obvious in some churches, such as placing pastors as the centre and must be responsible to decide and carry out all things related to congregation s life. There is also an opinion saying that the success of a congregation is associated with who and how the leaders and 8

9 their leadership style. Observation also shows that there are over respect to leaders. Pastors or church leaders are often regarded as the central figures. Transformative leadership is a leadership that refers to the leadership modeled by God Himself. Transformative leaders always strive to give an opportunity for the followers to develop. God grants the freedom to human to develop, to continuously develop themselves and their organizations. In the future, church needs leaders who are willing to give space for every individual that he/she has the freedom to develop his/her own ability and uniqueness for organization s interest. It can be implemented if church is willing to develop solidarity network leadership model, egalitarian and participatory leadership, where relationship between leaders and the people they lead is not subject-object but subject-subject. The rationale behind this is that every individual has the opportunity and potential to take part in an Bibliography 1. Keating, C.J. (1986), Kepemimpinan Teori dan Pengembangan, Yogyakarta : Penerbit Kanisius. 2. Herrington, J., Creech, R.R., and Taylor, T. (2005) The Leader s Journey- Accepting the call to Personal and Congregational Transformation, San Fransico : Jossey-Bass 3. Soeseno, D.M. and Susabda, E. (2012) Hubungan Kecerdasan Emosi dan Kepemimpinan Para Pemimpin Gereja diindonesia dalam Jurnal Teologi Reformed Indonesia, Vol.2 No.2 Jakarta 4. Oswald, R.M., and Johnson, B. (2009) Managing Polarities in Congregations eight Keys for thriving faith communitie, Virginia : The Alban Intitute, Herndon. 5. Brownlee, M. (1983) Menuju Pola kepemimpinan Baru dalam Gereja-Gereja di Indonesia. Yogyakarta : Duta wacana 6. Sutarno (2004) Di dalam dunia tetapi bukan dari dunia. Pemikiran Teologis tentang pergumulan gereja dalam masyarakat Indonesia yang majemuk. Jakarta : BPK Gunung Mulia. 7. Tasdik (1980) Pembinaan Warga Gereja. Yogyakarta : Duta Wacana. 8. Dewantara, K.H., (1990) Pidato pembukaan pendirian Taman Siswa, Yogyakarta : Taman Siswa. 9

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