Headship, Leadership and Honour

'Headship' is a topic that is sure to cause a stir if its raised - particularly in relation to marriage.  

Over the past few days I seem to have received an unusual number of emails and posts from blogs I subscribe to, mentioning the issue of 'headship' as it relates to leadership and honour.

Several of them were in relation to the what true biblical 'headship' looks like and doesn't look like.  They have looked at how a mis-placed understanding can lead to 'polite abuse', or a wrong understanding of what 'honour' a husband expects, or as Mary Kassian explains a false and oppressive idea of 'authority'.

One article from 'GoTherefore.com' by David Gilmour also looked at the issue as it relates to the role of Pastors and how it is a wrong use of terms to place Pastors in a category of headship.

This is a topic which our local co-worker and I have discussed at some length in recent months as it relates to the role of Pastors.  We have observed how easy it is for an honour/shame emphasis culture to import culturally framed honour dynamics and expectations into the church.  

In fact I have also recently received two newsletters from missionaries in other parts of Africa (Uganda and Malawi) who raised concerns that they are seeing Pastors acting like a village chief.  Without realising it, a concept of leadership is framed by traditional headship of a chief over his village.

The Pastor sees his position as one of honour and one in which he expects honour (often unquestioned honour and allegience and obedience).  Often the church Elders also see themselves as now in positions of honour, like traditional tribal elders.  A Pastor's position in Africa is easily and subtly assumed to be one of status and privilege certainly within the 'church community' he leads, but often also within the wider community.  It's not difficult to understand that when a person becomes a Christian, they believe that their life-long desire for honour (perpetuated culturally) is fulfilled when they come to Christ, not only in a Spiritual sense but in an earthly sense in the eyes of their immediate church community and the wider community.  

As mentioned in other blogs, this is much of the fuel behind the explosion of prosperity theology in Africa - people see good events, promotions, and financial success as honour that God will bring them so that they will no longer need to be in positions of shame before the eyes of others because of poverty, illness or bad circumstances.  So to become a church leader is to gain position and power and prestige such as a village chief gains from his village and even in the eyes of surrounding villages.  Often a Pastor's wish is a parishioners command.

A Pastor may go to theological college, gain Bible knowledge and even learn about the tasks a Pastor should take responsibility for, but it seems they are often not learning or understanding who they 'are'.  In other words they learn what to 'do' in the 'practice' of a Pastor, but without a foundation of a biblical perspective on who they 'are' in their 'position' of Pastor. They may not properly comprehend that Pastoral leadership means servanthood and humility not headship and pride and power, nor grasp what that looks like in the reality of their cultural context. They can easily sub-consciously absorb the status of what they see as their elevated position. This is even happening in what might be termed to be evangelical or reformed gatherings.

We have observed that this is not only an issue for Pastors to need a clearer understanding, but also the church members need a clearer understanding.  Often the church members fuel a mis-placed honour when they refuse to let the Pastor do what they see as a menial job - such as sweep the porch or scrub a wall or clean a toilet or serve tea.  They don't realise they are being like Peter who wanted to stop Jesus from washing his feet.

Misplaced cultural views are retained because they are not identified and corrected with Scripture, and then replaced with Biblical views through clear Biblical instruction on the issue.

The issues Mary Kassian raises in her blog in relation to husbands and the biblical correction she brings to misplaced views of authority could also be useful in Pastoral Theology classes, particularly here in the context of an honour/shame emphasis culture:

She warned:

Jesus condemned a personal-power view of authority. He condemned men who exercised authority in a selfish, domineering manner. He said, "It must not be like that among you!" (Mark 10:43-45)

The misuse/abuse of authority is an abomination to God. He wants leaders to be shepherds after His own heart. (Jeremiah 23:2; Ezekiel 34:1-4; Zechariah 11:17). Some of the Bible's most scathing condemnations are directed toward leaders who fail to exercise authority in a godly manner. The Lord's anger burns hot against them (Zechariah 10:3).

And also affirmed re husbands:

 I believe that the Bible teaches that a husband's position as head of the home does not give him the right to rule, but rather the responsibility to provide loving oversight. A husband is not imparted with privilege; he is entrusted with obligation—the obligation to love, cherish and shepherd, in emulation of Christ.

She went on to say how Scripture gives a radically different view of authority from culture - and ultimately its not about honour for one's self but honouring God:

Culture upholds authority as the right to rule and lord it over others, but Scripture paints a radically different picture about the true nature of authority. It teaches that:

• Authority is not self-appointed; it's delegated by God.
• Authority is not personally owned; it merely stewards and manages that which belongs to God.
• Authority is not about rights; it's about responsibility.
• Authority is not about seeking prominence; it's about giving prominence.
• Authority is not domineering and dictatorial; it's humble and gentle.
• Authority is not about getting; it's about giving.
• Authority is not about selfish gain; it's about selfless sacrifice.
• Every authority is accountable to a higher authority, and all are accountable to God the Father, who is the ultimate authority.

Godly authority is motivated by love and commitment. Godly authority builds up; it doesn't tear down. Godly authority serves as a channel of God's protection and blessing. Godly authority watches over the well-being of others. Godly authority works with them, and for their joy. Godly authority doesn't glorify self; it glorifies God.