Imago Dei and Transformational Leadership

A Biblical Perspective for Christian and Secular Contexts

Introduction

Exemplary leadership is sought after within all organizational systems, from religious to secular (Momeny & Gourgues, 2019). From a historical perspective, humans have always displayed a need to be led. Many Christians have conformed to a worldly stance of effective leadership (Romans 12:2) with such a wide variety of leadership styles and various books on the topic. Widely accepted leadership styles among Christians are servant leadership and transformational leadership. Both benefit the body of Christ; however, this article explores the role of the Imago Dei as it pertains to effective transformational leadership.

New leaders must emerge for every generation as the world is constantly changing. Moses led the Israelites out of captivity (Exod. 14), but Joshua led them into the promised land (Josh. 3:1-5:12). Throughout the biblical narrative, God raises broken people who reflect His image to lead a nation of broken people. Jesus effectively models healthy transformational leadership through his compassionate response to "the least of these" (Matt. 25:40-45), displaying genuine care and concern to the internal person (Lk. 8:40-56) rather than their external issues (John 8:1-11). Before we can grasp a more precise understanding of the critical influence of transformational leadership within a secular and Christian environment, we must first understand the biblical view of Imago Dei.

A Social Science and Biblical Analysis of Transformational Leadership

Literature fails to adequately discuss followers' assets in the community of faith (Lemke, 2017). When discussing the core tenet of leadership studies, A review of recent theories mention the following: authentic, cognitive, complexity, cross-cultural, transformational, transactional, shared, and servant (Ghasabeh & Provitera, 2017; Venter & Hermans, 2020). Ministry leaders are called to an equipping ministry (Eph 4:12; Momeny & Gourgues, 2019) that Lemke (2017) states "involves intentional attention to the assets and work of the Spirit in the lives of all believers and not just the leader." Greater emphasis needs to be placed on the study of Church leadership (Momeny & Gourgues, 2019), because as Venter & Hermans (2020) says, "Pastors from churches worldwide face tremendous leadership challenges ministering the Christian faith to people in these tumultuous times (p.159).

Social science has discovered links to leadership styles and work performance known as transformational and transactional leadership (Eliyana et al., 2019). However, there is a significant difference worth acknowledging. Transactional leadership focuses on task completion and rewards and punishments (Gregory Stone et al., 2004; Northouse, 2019), whereas transformational leadership is concerned more about progress and development (Gregory Stone et al., 2004; Eliyana et al., 2019; Northouse, 2019). Merriam-Webster dictionary defines secular as "not spiritual: of or relating to the physical world and not the spiritual world." Thus, transformational leadership within a secular work context is a system of changing and transforming people (Eliyana et al., 2019). Due to the relational nature of transformational leadership, some researchers have considered this a bias that limits organizational effectiveness (Northouse, 2019; Asbari, 2020).

Transformational leadership is "the process whereby a person engages with others and creates a connection that raises the level of motivation and morality in both the leader and the follower" (Northouse, 2019, p. 164; Momeny & Gourgues, 2019). Transformational leadership employs charismatic behaviors, motivating subordinates to provide better outcomes (Allen et al., 2016; Momeny & Gourgues, 2019) while creating significant shifts in their audience's thinking, leading to substantial changes in their behavior (Lewis, 2019). Transformational leadership consists of four dimensions: idealized influence, individualized consideration, intellectual stimulation, and inspirational motivation (Gregory Stone et al., 2004; Allen et al., 2016; Ghasabeh & Provitera, 2017; Momeny & Gourgues, 2019). Additionally, Gregory Stone et al. (2004) connected transformational leaders with a willingness to share risks with followers.

God is the true shepherd-leader of his people (Ps. 23:1-3; John 10:11, 10:14), and through His grace, he qualifies human leaders to shepherd and equip others for ministry (1 Peter 5; Ephesians 4). As a philosophical approach to ministry leadership, transformational leadership embraces Paul's assertion that Christ is the ultimate leader of the Church (Col 1:15; Eph 5:23; Lemke, 2017) and our need to become new in Christ (2 Cor 5:17; Eph 4:24; Colossians 3:12-14). Additionally, prayer is an excellent tool for a secular environment, just like a religious organization. As Clinton (2012) states, "at the heart of leadership is communication between God and the leader. a leader must know God's purposes for a group before he can communicate them" (p. 8; Patton, 2017). To fully grasp a biblical understanding, we must examine the four core principles of transformational leadership.

A biblical examination of the four behavioral components of Transformational leadership:

Idealized Influence

Leaders are emulated by followers and place high regard on the needs of others, serve as inspirational role models, instill pride and optimism, and emphasize commitment, alignment around a shared purpose, high ethical and moral standards, and respect and trust (Gregory Stone et al., 2004; Allen et al., 2016; Ghasabeh & Provitera, 2017). Throughout the gospel narrative, Jesus displays a genuine desire to meet his follower's physical and spiritual needs (Matt. 6:24–33,14:14; Mark 6:35-44; John 6:35). Further, Paul tells his followers to emulate him, and he emulates Christ (1 Cor. 11:1), and through his influential leadership, though despised by some, he was well respected for his doctrinal and moral standards. Paul unashamedly (Rom. 1:16) aligned his life with the values of the Gospel (Phil. 3:8), placing great emphasis on godly moral living (1 Corinthians 8:12, 15:33; 2 Corinthians 6:14; Gal 5:19-21; Eph 5:5).

Joseph is an ideal model for the component of idealized influence. Joseph's life offers excellent insight for transformational leaders to emulate and implement into a leadership environment (Gen. 37-50). Joseph had unmistakable morals, holding God's moral standard higher than what was considered socially acceptable (Gen. 39:1-23). By relying on the power of God to interpret dreams (Gen. 40:8, 41:9-13,16) and being a trusted servant (Gen. 41:37-57), God was able to bring salvation to Egypt and all surrounding nations through suffering (Gen. 41:53-57). The morals and integrity of Joseph make him an excellent inspirational leader (Allen et al., 2016); much of this is seen with the high degree of trust given to him by Pharaoh (Gen 41:42-45).

Inspirational motivation

The leader inspires followers to see the beautiful future state while communicating expectations and demonstrating a commitment to goals and a shared vision (Gregory Stone et al., 2004; Allen et al., 2016; Ghasabeh & Provitera, 2017). The role and purpose of biblical discipleship inspire followers to see the beauty of picking up their cross and following Jesus (Luke 9:23-26). The Christian lifestyle is centered around suffering and rejoicing in that suffering (Rom. 5:4, 8:18; 1 Cor. 12:26; Col. 1:24; 1 Pet. 3:17, 5:9; 2 Tim. 2:3). Effective leadership inspires followers to maintain clarity of vision despite hardship.

Ezekiel was a visionary leader who inspired a vision (Ghasabeh & Provitera, 2017) for the future success and destruction of the nation of Israel, which cultivated a healthy response of repentance and restoration (Ezek. 33–47). When Ezekiel sees the vision (Ezek. 1:28), the Spirit enters him, he eats a book, and then he is sent out to speak the words of Yahweh and stand as a watchman over the house of Israel (Ezek. 3:16–21) (Lioy, 2018; Leithart, 2020). Ezekiel was a respected leader among his people; as a result, his home was a central meeting place for the elders of Judah (8:1; 14:1; 20:1). The Christian's responsibility to warn a lost generation is undoubtedly no less terrifying (Taylor & Wiseman, 1969, p. 74); thus, inspiration is imperative for the task of transformative leadership.

Intellectual stimulation

Intellectual stimulation encourages creative questioning, innovation, risk-taking, and a willingness to abandon inefficient systems, and followers are stimulated to question assumptions, approach issues in novel ways, and creatively solve problems (Gregory Stone et al., 2004; Allen et al., 2016; Ghasabeh & Provitera, 2017). Jesus is a prime example of intellectual stimulation, as His mission was dismissing the ineffective regulation set by the religious leaders (Luke 11:37-54; John 1:17). Though the Apostle Paul differs on views of public criticism (Gregory Stone et al., 2004; Gal 2:11-14), he holds firm views of abandoning the philosophies of man (Col 2:8), warning his followers to have no contact with such practices (Col 2:16-23), considering them to be doctrines of demonic influence (1 Tim. 4:1).

King Solomon best fits the model of intellectual stimulation as his wisdom was unrivaled, and his desire for understanding was to lead his people well (1 Kings 3:9; 4:29-32). Through wisdom, Solomon creatively solved a problem (Gregory Stone et al., 2004) of deceit between two prostitutes (1 Kings 3:16-27), which was a risky task (Allen et al., 2016). Knowledge of his wisdom spread throughout Israel, recognizing his wisdom was from God to do justice (1 Kings 3:28), establishing his role as a transformative leader. Solomon's wisdom could generate more innovative ideas and solutions (Ghasabeh & Provitera, 2017).

Individualized Consideration

Individual consideration focuses on identifying employees' individual needs creating a supportive environment focused on followers' achievement and growth, and using coaching, mentoring, new development opportunities, and continuous feedback to empower followers and help them achieve their potential (Gregory Stone et al., 2004; Allen et al., 2016; Ghasabeh & Provitera, 2017). From a Christian worldview, this model resembles discipleship. Christians are told to make disciples, baptizing them in the name of the Father, Son, and Holy Spirit, and teach them to observe the law (Matt 28:18-19). To disciple (μαθητεύω) in greek is a verb, meaning to initiate or instruct a disciple in the ways or teachings of a specific teacher or leader. In essence, the very word disciple directly correlates to the concept of individual consideration. Transformation happens through the renewing of the mind as we discern God's will (Rom. 12:2), confirming the need for a teacher willing to train and equip (Eph 4:12).

Humanity as the Imago Dei: A Starting Point for Transformational Leadership

In the beginning, God created all that exists (Gen. 1; John 1:1-3). Unlike the rest of creation, humans stand unique because, as Ryrie (1999) states, "God used the dust from the ground into which He breathed the breath of life" (p. 217; Gen.1:26; cf. Gen. 2:7). The Hebrew words for both "image" (tselem) and "likeness" (demût) refer to something similar but not identical to the thing it represents or is an "image" of (Grudem, 2009, p.443). Additionally, in defense against gnostic heresies, second-century Church father Irenaeus offers the first between image and likeness (Erickson, 2013, p.462), stating, "For, by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God (Roberts et al., 1885, p. 531).

Imago Dei is universal, reflected in all humanity, Christian and non-Christian alike. Despite the distortion of the Imago Dei through the commencement of sin into the world (Gen 3:6-7), human value and worth are offered to all who bear the image of God (Gen. 9:6; Ps. 139:13-16; Matt. 10:29-31), no matter sex, gender identity, race, or ethnicity. On two occasions, the Imago Dei is offered as reasoning against the immoral misconduct of capital punishment (Gen. 9:6) and abusive speech (Jas. 3:8-10). Only through redemption in Jesus Christ can a man be restored to the unadulterated image of God (Col. 3:10; Eph. 4:24; 2 Cor. 3:18; Rom. 8:29; Kidner, 1967, Vol. 1, p. 55).

Human dignity and ethical conduct are seen at the Imago Dei's first reference after the fall. According to Gunn (2014), When God instituted His covenant with humanity through Noah, He strictly forbade the shedding of human blood and gave as the grounds for this prohibition, "for in the image of God He made man" (Gen. 9:6). Mason (2021), in his defense for "black dignity," notes that the Christian belief of biblical dignity and value begins with the Imago Dei (p.8). Likewise, Perkins et al. (2014) affirm the Imago Dei, stating, "if our ministries become more important than people, we have forgotten what ministry is (p.147). Thus, God's image implies that dignity, glory, and honor are essential characteristics of personhood (Psalm 8).

Diversity is another fundamental aspect of Imago Dei (Gen 1, Rev 7:9-17); culture gives us individuality. Another component is a limited authority given by God to steward the land (Gen 1:28). Human beings have free will and can make moral choices (Gen 4:6-7). Due to sin, humanity cannot experience the fullness of the Imago Dei, enjoying the bliss of God's intended blessing, "shalom." Plantinga (1999) writes, “In the Bible, shalom means universal flourishing, wholeness, and delight—a prosperous state of affairs in which natural needs are satisfied and natural gifts fruitfully employed. Shalom, in other words, is the way things ought to be” (p. 10).

The Imago Dei and Leadership

Without the biblical understanding of human personhood, proper leadership, and dignity as image-bearers of God, society is free to degenerate into violence, oppression, and exploitation of the weak by the strong (Holcomb, 2013). With the harsh reality of violence and oppression, many will seek guidance from leaders. The Bible calls Christian leaders to fight for justice and mercy for all people (Ex. 23:2–3, 6; Deut. 24:17–18; Prov. 21:3; Holcomb, 2013). Christianity is naturally transformative (Momeny & Gourgues, 2019); therefore, transformational Leadership is essential to the redemptive work of Christ (Eph 1:7; 1 Pet. 1:18-19).

Both servant leadership and transformational leadership have proven successful, causing some to question any differences between the two, if any (Gregory Stone et al., 2004). From the Christian worldview perspective, effective leadership should begin with the dignity and worth humans have obtained through grace. Additionally, the Imago Dei framework creates humanity to work (Gen. 1:28), be creative, and practice leadership (Gen. 2:19-20). The Christian is called to be a leader of light in the world (Matt. 5:14-16), not walking in darkness (John 8:12), but through their word and deed, lead people to Christ (Col. 3:17).

Momeny & Gourgues (2019) state, "If leadership is the process of influencing others toward a goal, then Christian leadership is the process of shepherding others on their journey through spiritual formation) (p.227). Paul says, "imitate me as I imitate Christ'' (1 Cor. 11:1 ESV), who bodily reflects the fullness of the Imago Dei (Col 2:9). How we view individuals will ultimately affect how we treat, serve, and lead them (Gal 2:11-14). Viewing individuals according to the Imago Dei should convict us, realizing how we treat those we lead is how we treat God (Matt 25:33-40) in a Church or secular environment.

According to Goleman (1999), emotional intelligence refers to "the capacity for recognizing our own feelings and those of others, for motivating ourselves, and for managing emotions well in ourselves and our relationships'' (p. 317; Oghenejobo, 2009). Emotional intelligence and transformational leader coexist because leaders must be able to know and control his or her own emotions before they can speak to their followers in order to support each individual in a "caring and unique way" (Northouse, 2019, p. 179; Momeny & Gourgues, 2019). Saul tried to pin David to the wall while serving in his house (1 Sam. 18:11); he even attempted to kill his son, Jonathan (1 Sam. 20:33). Another incident is with Rehoboam, Solomon's son, who lost his reign over Israel because of poor emotional intelligence (2 Kings 12). Each occurrence offers insight into the importance of emotional intelligence for leaders (Oghenejobo, 2009; Lewis, 2019).

Conclusion

The Great Commission in Matt. 28:19 (NKJV) says, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit," is the divine mandate for the Christian community to apply the transformational leadership theory to the New Testament organization called the church and the secular environments occupied. The Imago Dei must be the core principle guiding the Christian leadership model in humanity's fallen states. Failure to acknowledge individuals as bearing God's image leads to various forms of corrupt leadership, both in a secular organization and a Christian organization. Though this paper is not extensive, more research is required focused on the Imago Dei and transformational leadership theory.

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