You Are the Messiah and I Should Know

You are the Messiah, and I should know Why leadership is a myth (and probably a heresy)

Justin Lewis-Anthony

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First published in Great Britain 2013 Copyright Š Justin Lewis-Anthony, 2013 The moral right of the author has been asserted No part of this book may be used or reproduced in any manner whatsoever without written permission from the Publisher except in the case of brief quotations embodied in critical articles or reviews. Every reasonable effort has been made to trace copyright holders of material reproduced in this book, but if any have been inadvertently overlooked the Publishers would be glad to hear from them. A Continuum book Bloomsbury Publishing Plc 50 Bedford Square London WC1B 3DP www.bloomsbury.com Bloomsbury Publishing, London, New Delhi, New York and Sydney A CIP record for this book is available from the British Library. ISBN 9781441186188 10 9 8 7 6 5 4 3 2 1 Typeset by Fakenham Prepress Solutions, Fakenham, Norfolk NR21 8NN Printed and bound in Great Britain by CPI Group (UK) Ltd, Croydon, CRO 4YY

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Contents

Foreword by Professor Stanley Hauerwas  ix Introduction  xiii

Section One  Leadership is a myth  1 1 Jesus, MBA  3 2 The panacea of leadership  35 3 The myths of the mighty  57

Section Two  The myths  99 4 The leadership principle (leadership affirmed)  101 5 Splitters! Leadership ‘repudiated’  135 6 Citizen soldiers: Leadership redux  169 7 The Duke of deception  199

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viii Contents

Section Three  Domination and discipleship  215 8 Leading and leaving the dead  217 9 Mythos and anti-mythos  255 Acknowledgments  287 A Select Bibliography  289 Index  291

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Foreword

It must surely seem odd for me, an American, to write a foreword to this book on leadership by Justin Lewis-Anthony. He is, after all, very English and I am not. Moreover the argument of the book draws from and depends on extremely sophisticated film criticism about which I know very little. When Lewis-Anthony asked me to consider writing a foreword, therefore, I could only speculate why he had approached me but, now that I have read and learned much from the book, I can only be grateful that he asked me to engage with what he has written. As it turns out, however, America plays a central part in his account of the role movies play in determining our pictures of what leadership looks like. For, as Lewis-Anthony observes, the myths that shape the movies that shape us are American myths. It, therefore, makes some sense that an American should write the foreword to this book. I have after all been formed by the images of leadership Lewis-Anthony so skillfully helps us see portrayed in American movies. That portrayal, Lewis-Anthony rightly argues, was at the heart of Emerson’s vision of the new man, the “new Adam,” that now determines how most of the world understands “leadership.” That man (and the gender certainly mattered) was one that assumed the leader must be the “great man” who heroically kept the forces of anarchy and the abyss at bay. I am particularly gratified that Lewis-Anthony calls attention to the work of R. W. B. Lewis for understanding the role of the “new Adam” in American life. As an American, and in particular an American shaped by the American West, I can certainly testify to the power of the “great man” image of leadership in America. Accordingly I think

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x Foreword

Lewis-Anthony is quite right to suggest that war movies express the central motifs that give expression to the American understanding of leadership. His account of the movie, Patton, is worth the price of the book. I simply had not seen, until I read LewisAntony’s treatment, the connections between Patton, Hitler, and the Star War movies. Yet I take it one of the troubling strengths of Lewis-Anthony’s “method” is to help us recognize the hold images have on our lives that we often fail to acknowledge. That Lewis-Anthony’s “method” forces us to recognize images that hold us captive suggests that, though this is a book about leadership, I suspect many readers of the book will discover the book has far- reaching implications beyond questions of leadership. In particular, Lewis-Anthony makes us consider how we are to understand what it means to be a faithful church in the world in which we now find ourselves. His account of what it means for the church to be a people who, by following Jesus, cannot avoid being open to the new, obviously has ecclesial implications that are immediate and demanding. Lewis-Anthony forces us to ask what kind of church we must be to raise up people who can recognize as determinative how we must live lives like the life of Dietrich Bonhoeffer. Lewis-Anthony does not explicitly call attention to the use of lots in Acts to determine who would replace Judas among the disciples, but I think it an example commensurate with the way he is trying to have us rethink questions of leadership. Ask yourself what kind of community you need to be such that your leaders can be chosen by lot. Some churches in the Anabaptist tradition continue to choose their ministry in that fashion. I think it a fascinating question because it directs attention to the appropriate subject for considering questions of leadership, that is, to the community rather than the individual. To assume that you must be the kind of community whose leaders may be chosen by lot defeats any presumption that a leader in the church must be “strong” if they are to be a leader. The “strong-man” account of leadership unfortunately cannot but signal the death of the kind of community Lewis-Anthony suggests the Church must be. When it is assumed a “strong-man” is needed to make up for what is assumed to be the deficiency of the community, then calls for leadership cannot help but be

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Foreword

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disguised forms of coercion and even violence. By contrast, when ”leaders” are chosen by lot it is not the deficiencies of the community that make leadership necessary, but rather a leader is needed to coordinate and give direction to the many gifts that constitute the life of the community. In such a community the “leader” does not impose order on the community but rather the leader is an agent of memory to help the community not lose what makes them who they are. Lewis-Anthony begins the first chapter with this remark by Dr. Rowan Williams: “Often people demand ‘moral leadership’ from religious figures. Confession time: like others, I suspect, my heart sometimes sinks when I hear this, and I think, cynically, that it’s just about people wanting religious leaders to tell them that they’re right.” I call attention to this comment because Lewis-Anthony’s book cannot help but invite reflection on Rowan Williams’ style of leadership as Archbishop of Canterbury. Williams, who was often criticized for failing to “provide strong leadership,” refused to be “heroic” and, if Lewis-Anthony’s account of the leadership constitutive of the Church is right, in the process Williams gave the Church a great gift. He did so because he acted as one who understood his task was to follow Jesus in such a manner that he was not on the radar screen of those whose image of leadership has been set by the movie screen. It is, as Lewis-Anthony suggests, tempting to be cynical about leadership in our time. Cynicism is an attempt to avoid being manipulated by self-appointed leaders. It is, therefore, all the more remarkable that Lewis-Anthony has written such a hopeful book. He has refused to let secular models of leadership provide the norm for how Christians must discover how Jesus’ intimate love of the church has transformed how we govern our common life. He has accomplished that task, moreover, in an entertaining way and in the process helped us better appreciate how wonderful it is to be part of a community that does not rely on the rule of “great men.” Professor Stanley Hauerwas

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Introduction

In 2005 senior clergy and lay people within the Church of England launched an initiative designed to apply the insights of secular leadership studies to the situation of the church. At the introductory conference of the Foundation for Church Leadership, Bishop Michael Turnbull declared: A question never far from the mind of a church leader is ‘How can I break out of institutional shackles and be the true, adventurous, uninhibited leader I want to be?’.1 This book is intended to question the two presumptions behind that ‘true, adventurous and uninhibited’ aspiration. First, why should we think that ‘leadership’ can be the universal solution to any number of social problems? Second, even if ‘leadership’ can work in that way in secular society, why should it be something encouraged and fostered within the Church? We’ll question the presumptions in three different stages, and, in doing so, we shall make a distinction between three different models of leadership. First, in Section One I will look at the way in which leadership has been understood and practiced in the Church of England (Chapter 1: Jesus, MBA), and how the Church has attempted to define a specifically Christian form of leadership. This has been called Missionary-Leadership (MissL). Some are concerned that

Michael Turnbull, ‘Introduction’, in Focus on Leadership, The Foundation for Church Leadership (2005), 4.

1

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xiv Introduction

the Church is attempting to ‘baptise’ secular models of leadership, so I look at the ways in which ‘leadership’ has been presented to the secular business world (Chapter 2: The panacea of leadership). I will show that leadership is a problematic word with no agreed definition, but this hasn’t prevented the overwhelming growth of what I call Managerial-Leadership (ManL). In Chapter 3, The myths of the mighty, I argue that ‘leadership’ is actually best understood as a ‘myth’, something more compelling and powerful than a ‘fairy tale’, and that our myths today are perpetuated, created even, through the medium of cinema. As the most powerful cinema in the world today is American, it is important to say something about the fundamental myths of American society: there are two dominant myths, which, when combined, can be fairly called the American religion (and Ralph Waldo Emerson is important in understanding this religion). In Section Two I will show how cinema creates and sustains a third, powerful and unconscious, model of leadership, what I call Mythological-Leadership (MythL): here is the worship of the ‘great man’ model of leadership (Chapter 4: The leadership principle); attempts to reject the ‘great man’, which only succeed in reinforcing the power of the MythL (Chapter 5: Leadership repudiated); and the irrepressible source model for all depictions of leadership in Hollywood film, the character and roles of John Wayne (Chapter 6: Leadership redux). All this mythology has a moral consequence: at the base of both the American Religion and the myth of leadership is the promise and use of violence (Chapter 7: The Duke of deception). In Section Three I propose a possible antidote. By being more aware of the real nature of Scripture often cited as justifying Christian leadership (Chapter 8: Leading and leaving the dead), we can see (in Chapter 9: Mythos and anti-mythos) how to resist the heresy and temptations of MythL, a myth fundamentally and fatally tainted by the threat, use and acceptance of violence. We find in the life, teaching and practice of Dietrich Bonhoeffer, an exemplification of how to repudiate ‘great man’ leadership, and shall see in his modelling of the true Christian pattern of social organization, discipleship, a way of living out this repudiation in the complicated and grief-stricken world in which we find ourselves.

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In short, if you are interested in films, read Section Two and Chapter 9. If you are interested in secular managerial-leadership, read Chapter 2, and Chapter 3 for the mythological roots of that leadership. If you are interested in the way in which the Church organizes itself then read Chapter 1 and Chapter 9, and underpin that with the biblical record in Chapter 8. If, on the other hand, you are interested in the way in which mythology, anthropology, culture, capitalism and the threat of violence have been combined into something that can be sold to fearful people, within and without businesses, within and without the churches, then read the whole book. You don’t have to read the secular business literature listed in the bibliography. I did that, so you don’t have to.

Making a choice of movies Writing theologically about cinema is a tricky thing to do. Some writers are able to assert that: ‘there is no single person, entity, organization, institution, or power in our society today that even comes close to rivalling the power of film and television to shape our faith, values, and behaviour’.2 Other writers ask: ‘What has Jerusalem to do with Hollywood?’.3 Mostly people tend to think that theologians writing about films is a ‘lark’.4 I hope I will show through Section Two that myths are expressed through culture, and that a proper understanding of myths shows that they are ‘framing metaphors’,5 expressed through repetition, and their very power lies in that repetition. They are ‘stories we never get tired of hearing’6— an excellent, intuitive, definition of popular cinema. But what stories to choose? There are many different examples and genres of film which I might have chosen. Crime films, such as The Godfather series or Chinatown; political thrillers, such as The Parallax View, Three

Bryan P. Stone, Faith and Film (2000), 7. James M. Wall, Church and Cinema (1971) — Wall’s choice of title for chapter 1. 4 Margaret R. Miles, Seeing and Believing (1996), ix. 5 William G. Doty, Mythography (1986), 18. See p. 151. 6 Kelton Cobb, The Blackwell Guide to Theology and Popular Culture (2005), 123. 2 3

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xvi Introduction

Days of the Condor, and All the President’s Men; even comedies, such as M*A*S*H and Being There, all depict leaders and those in authority (and the portrayal of leaders is usually to show them as amoral, corrupt, and self-serving). However, I have chosen, chiefly, to look at the war-film. Stanley Kubrick, early in his career, argued that the war film as a genre ‘provides an almost unique opportunity to contrast an individual of our contemporary society with a solid framework of accepted value’.7 In other words, everyone knows where they stand in a war film, and the audience also knows where everybody stands. War films explore a society in which the expectations of authority and command are both explicit and implicit: explicit, in that protagonists have signifiers of their ranking and power within the society (four-star generals, double-bar captains, three-stripe sergeants, and so on); implicit, in that the signifiers point to modes of behaviour and relationship which are normative and imposed (saluting a senior officer, accepting orders, standing to attention), all of which are designed to reinforce the military chain of command and military effectiveness. Related to war-pictures genre is a second, important, category of film, namely the Western. This group of films is largely represented by the work of John Ford and John Wayne in the so-called ‘Cavalry Trilogy’ of the late 1940s and early 1950s. The choice of these pictures was for three reasons: first, they are cinematically significant. John Ford is an acknowledged master of moviemaking, and the stories, motifs, techniques and tropes of the films have been duplicated in many subsequent films. Second, they are morally significant. John Wayne accumulated much of his later status as an ethical American icon through being in these films. Third, they are mythically significant. The films of the ‘Cavalry Trilogy’ fulfil a dual function: they are military-westerns: a clearly hierarchical society within the important mythological milieu of the American West. But still, why movies, as opposed to all the other cultural artefacts which might be mythical? Just thinking briefly about

Colin Young, ‘The Hollywood War of Independence’, Film Quarterly (Spring 1959): 10.

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the question will throw up all kinds of other media: what about print (novels, short stories, poetry, polemics)? In what way is music-making mythic (opera, oratorios, musical theatre, popular music)? What about the visual arts? What about newspapers and television? It is true that all these media have ways in which they can function mythologically. We repeat stories, within the news, which, when examined critically, show that they are more about myth (a story we tell to make sense of the world) than they are about fact (these things, and only these things happened). But how do the news media make these myths? Think about the way eye-witnesses describe what they see to journalists: ‘It didn’t feel real. It was just like a movie’. This has become such a common description that Susan Sontag, in reaction to the events of September 2001, noted ‘After four decades of big-budget Hollywood disaster films, “It felt like a movie” seems to have displaced the way survivors of a catastrophe used to express the short-term unassimilability of what they had gone through: “It felt like a dream”’.8 Most of our mythic media (news, novels, music, paintings) are subsets of our main myth-source, cinema: We pay our votive offerings at the box office. We buy our ritual corn. We hush in reverent anticipation as the lights go down and the celluloid magic begins. Throughout the filmic narrative we identify with the hero. We vilify the antihero. We vicariously exult in the victories of the drama. And we are spiritually inspired by the moral of the story, all while believing we are modern technosecular people, devoid of religion.9 The religion being promulgated in these movie-temples, the ‘common unconscious’ and ‘common memory’ in Martin Scorsese’s words,10 is a thing of wonder, but it is not morally neutral

Susan Sontag, Regarding the Pain of Others (2003), 19. See also chapter 3, ‘Like a Movie’, in Marc Redfield, The Rhetoric of Terror (2009). 9 Geoffrey Hill, Illuminating Shadows (1992), 3. 10 Martin Scorsese and Michael Henry Wilson, A Personal Journey with Martin Scorsese Through American Movies (1997), 166. 8

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xviii Introduction

or morally necessary. The high priests of this religion might pretend to us that it is (‘A man’s gotta do what’s a man’s gotta do’), but we can only accept that as long as we are unaware of exactly what is being demanded of us, along with our votive popcorn.

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Section one

Leadership is a myth ‌Now the philosophers have engaged in a great deal of complicated debate about the supreme ends of good and evil; and by concentrating their attention on this question they have tried to discover what it is that makes a man happy. ‌Although they have gone astray in different ways, the limits imposed by nature set bounds to their deviation from the path of truth, so that there were none who did not set the Supreme Good and Supreme Evil in one of three locations: in the soul, or in the body, or in both. On the basis of this threefold classification into what we may call the genera of philosophic schools, Marcus Varro by careful and minute examination noted such a wide variety of opinions, in his book On Philosophy, that by the application of certain criteria of differentiation he easily arrived at a total of 288 sects, not sects already in existence but possible schools of thought.

Augustine of Hippo, The City of God, XIX.1

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Chapter 1 Jesus, MBA

People have described me as a ‘management bishop’, but I say to my critics: ‘Jesus was a management expert too’. George Carey, Archbishop of Canterbury, 1991

Looking for leadership in the Church In December 2007 Dr Rowan Williams, then Archbishop of Canterbury, made the following revealing remark: Often people demand ‘moral leadership’ from religious figures. Confession time: like others, I suspect, my heart sometimes sinks when I hear this, and I think, cynically, that it’s just about people wanting religious leaders to tell them that they’re right.1 He alluded to this phenomenon again in a public conversation with Ian Hislop, the editor of Private Eye, which took place in Canterbury Cathedral: ‘The leadership thing is one of the problems here. I’ve

Rowan Williams, ‘The stable door is open’, The Times (24 December 2007), 17.

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You are the Messiah, and I should know

sometimes said when people say, “We want you to give a lead,” what they mean is, “We want you to tell them, not us. We don’t want to be led”’.2 People look to those men in the Church who play a visible role in the life of the community and nation.3 We call the visible men ‘leaders’ and we expect them, reasonably, to provide ‘leadership’, even today, in a secular and suspicious world. ‘Leaders’ are the go-to-guys for ‘leadership’. This is what Dr Williams’s discovered. The Archbishop of Canterbury is expected to provide ‘leadership’, within and without the Church. In 2001 Douglas Hurd was asked by Dr Williams’s predecessor, George Carey, to prepare a report how and why the Archbishop should approach his office. While the Archbishop might no longer be the ‘spiritual director’ of English society, Hurd reported, he does remain ‘the nation’s primary spiritual conscience’.4 As a result of this ‘the modern media require a personality to whom they can turn for comment. In return they scrutinize that individual’s life and opinions with an intensity that must often be hard to take’. This results in a ‘desire for clear and firm leadership in the Church’, which is both a ‘demand for missionary leadership’ and, at the same time, ‘assumes that the Archbishop has more control over the Church’s institutions than he in fact possesses’.5 The Archbishop of Canterbury is therefore expected both to lead directly and to model leadership. Fair enough. If you were to ask the mythical ‘person in the pew’ a one-word description of the function of the Archbishop of Canterbury it would probably be something around leadership: we can see this in the amount of attention Dr William’s ‘leadership’ received in the secular press, some of which we will examine in the next section. We will also see the way that the Archbishop of Canterbury’s leadership is not Ian Hislop and Rowan Williams, in Conversation at ‘The Gathering’, Canterbury Cathedral, (4 September 2009). 3 I use the word ‘men’ very deliberately. The question of the leadership fulfilled by women is a subsidiary one, and the reasons why it is subsidiary is all the more significant for the ideas we will explore in this book. 4 Douglas Hurd, To Lead and To Serve (2001), 14. Hereafter The ‘Hurd’ Report. 5 The ‘Hurd’ Report, 14. 2

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thought to be unique within the life of the church: the archbishop is not, or should not be, the only leader. Everyone is a leader in the modern church. This belief (a significant and deliberate word) is signalled by writings and teachings from within and without the church. How the church (the Church of England, the Episcopal Church in the United States, the Anglican Church of Canada, for example) understands the work of its ministers is best summed up by the word ‘leadership’. This is a word which needs, and seldom receives, a critical examination. I will demonstrate in this book that there is no one such thing as ‘leadership’. In fact, I will explore is the relationship between three different models of leadership which are at play in our society today; and these models affect you, whether you are part of the church or the secular world, a religious community or a business, whether you are a vicar or a tycoon. The first is what I call Managerial-Leadership. This is the open and obvious leadership we see described in the tens of thousands of books, articles, blogs, syllabuses and programmes produced by publishers, business schools and hucksters. You may think it is clear what ManL involves: I will show you that ManL is anything but defined. The second model is the adaptation by the Church of the first, Missional-Leadership. Some Christians are suspicious of the lessons proffered by the secular business world. That was the experience of the Hurd Commission: ‘some of those who have helped us were evidently afraid that we would see it as our main task to create a more efficient Chief Executive’. When David Gortner evaluated secular models of leadership he ‘inevitably heard [church people] attempt to separate the ecclesia from the rest of human riffraff. “The church is not a business”’.6 Even so, MissL is hugely popular and influential. As Wesley Carr put it, there is a ‘reasonable wish to manage the church at many levels, without… selling out to the secular themes of management techniques’.7 We

The ‘Hurd’ Report, 2; David T. Gortner, ‘Looking at Leadership Beyond Our Own Horizon’, Anglican Theological Review (Winter 2009): 119. 7 Wesley Carr, ‘Leading without Leadership’, in Creative Church Leadership, Adair and Nelson (eds) (2004), 76. 6

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shall see how popular in the remainder of this chapter, as well as looking at some warnings against its popularity. Even so, despite the advocates of both ManL and MissL, the third, unidentified and unexamined model of leadership is the one that underlies almost all our thinking about leadership. It is what I call Mythological-Leadership. This identifies both its origins (in mythical thinking about human beings and their relationship), and also the medium it adopts in its transmission: MythL uses myths to construct our unconscious understanding of leadership, myth, which in our day and culture takes an unexpected form. Why is this important? Is this just a pointless exercise in describing the patently obvious? Church leaders should show leadership: Meanwhile, in other news, is the Pope Catholic and do bears still live in the woods? The reason why this examination of three models of leadership is not a pointless rhetorical exercise is because, at its root, it is a moral question. ManL and MissL have unacknowledged origins in MythL. Mythological-Leadership, in turn, depends upon assumptions of violence and domination, which work out in its every cultural expression. Fundamentally, MythL has nothing to do with the Christian gospel. In short, the dominant model of leadership in the Church proclaims allegiance to Missionary-Leadership, acknowledges the lessons to be learnt from Managerial-Leadership, but, ultimately, is an expression of Mythological-Leadership. If this seems like overstating the case to you, then may I suggest that the mythology of leadership has so completely surrounded you that you are unable to see the woods for the trees (whether or not bears are living in them)? So, as a first step, let us look at the way MissL has been expressed and developed in the Church in the last 20 years. When we expect our archbishop, our bishops, our priests and people to embody ‘leadership’, what kinds of creatures do we expect to see?

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Standing up for what you believe in The interest the secular press shows in the life of the Church still has the capacity to surprise. For example, in February 2005 the Primates of the Anglican Communion met at Dromantine in Northern Ireland to discuss the issues facing the Communion: principally the ordination of homosexual clergy, the blessing of same-sex partnerships and the accompanying extra-diocesan interventions by bishops opposed to the first two. These discussions of ecclesial polity were minutely examined and pronounced upon in Britain’s national press. Will Hutton in The Observer lamented the loss of the role of the Church of England in the nation’s life: ‘As a national church, its job is to include and tolerate us all; it is everyone’s friend in need. Except now it is losing its way… suffering a crisis of confidence so severe that it has lost touch with its mission’. Part of the reason for this problem is the Archbishop of Canterbury: ‘he finds himself as the prelate overseeing the gradual division of the Anglican Communion, desperately playing for time in the hope that something will come up. …the auguries are that Williams’s temporising will bring no relief’. Williams temporised rather than led; in fact his temporising was a deliberate, ineffective and disappointing part of the ‘leadership’ he chose to exercise: it showed ‘the contemporary defensiveness of liberalism in all its guises’. Instead, Williams should have offered ‘more committed leadership… Liberal leadership in almost every sphere is insecure and un-surefooted’. And for Hutton, simply and clearly, secure and surefooted leadership is based on ‘conviction in the notions of progress and advance’.8 The ‘agonising’ noted by Hutton is apparent in an interview the Archbishop gave a year later to Alan Rusbridger, editor of The Guardian, with the painful title ‘I am comic vicar to the nation’. Rusbridger begins by asking the Archbishop why he is so ‘averse’ to the idea that he should offer moral leadership.

Will Hutton, ‘A schism that threatens us all’, The Observer (27 February 2005).

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Leadership is, to me, a very, very murky and complicated concept… I think the question I always find myself asking of myself is, ‘Will a pronouncement here or a statement there actually move things on, or is it something that makes me feel better and other people feel better, but doesn’t necessarily contribute very much?’.9 His critics in the media are sure that the problem is one of visibility: ‘Here was someone of tremendous intelligence, warmth, integrity and personal charisma and yet (that leadership issue again) for the most part he remains hidden from view’. The Archbishop refuses to comply: ‘I’m just a bit cautious of this fascination in our culture with personality, making yourself an object in a particular way. …I just feel that the centrality of highly individual drama – individual struggles, individual views – is not a comfortable place for a Christian to be, perhaps for anybody to be’. Rusbridger calls this wanting to be a ‘broker’, rather than a ‘leader’, and questions whether it is ‘either possible or even desirable’. In another interview Williams described how his leadership consisted in allowing a safe forum in which the contested concepts bedevilling the Church can be addressed. Attempting to clear the space for the discussion to take place is not always appreciated: it ‘…leads to the characterization of being indecisive and all the other things that everybody always says’.10 Again, like Rusbridger, the interviewer found this unconvincing. As a man with ‘one of the strongest, subtlest voices in all Christianity’, it is important for the Archbishop to ‘moderate the discussion’. He is choosing a role not proper to a ‘leader’, but ‘a stage manager’: Williams ‘should also take part in the conversation; he should somehow declare himself for the course of action he favors…’11 But for Williams, the clamour for ‘moral leadership’ from the public and media is asymmetrical. He parodies it as ‘Why doesn’t the archbishop condemn X, Y, Z?’. This does not persuade Rusbridger: Alan Rusbridger, ‘I am comic vicar to the nation’, The Guardian (21 March 2006). Paul Elie, ‘The Velvet Reformation’, The Atlantic, March 2009, 79. 11 Elie, ‘Velvet Reformation’, 80. 9

10

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The liberals [within and without the Church] might not quite have yearned for ‘moral leadership’. But they did hope they had a church leader who would remain true to what they assumed him to believe – and many were dismayed by his apparent retreat in the face of ferocious fire from evangelicals and theological conservatives, most notably over the issue of gay priests. …’ The question you should ask him, but you can’t’, said one frustrated observer, ‘is, why should anyone care what his beliefs are if he’s never going to stand up for them?’.12 As Rusbridger’s anonymous critic makes clear, this disappointment in the Archbishop’s leadership was deeply felt within the Church as well. In February 2008, six months before the Lambeth Conference, the Christian Science Monitor wondered if the Archbishop of Canterbury was ‘too intellectual to lead?’. Whenever Williams spoke he had a tendency to express himself in ways which are ‘ponderous, studious, and given to rich, convoluted peroration’. This is almost enough to disbar him from acting as a religious leader, according to one member of the General Synod of the Church of England, Col. Edward Armitstead: ‘Rowan Williams is a godly, gracious and clearly very able person in many ways, but I don’t think he’s got the gift of leadership that the church needs at this present time. …[The problems faced by the Church mean] it really needs a clear Christian leadership’.13 For Col. Armitstead, to be a Christian leader means something more than godly graciousness and great ability. The Christian Science Monitor began its article with an apocryphal aphorism attributed to an unnamed Bishop of Norwich: ‘If you want to lead someone in this part of the world, find out where they’re going. And walk in front of them’. The leader is not expected to say too much, and certainly nothing which acknowledges subtlety or ambivalence. Rather, the secular press expects of the nation’s religious leaders an uncanny ability to anticipate the direction in which his followers will drive him, rather than play catch-up. Rusbridger, ‘Comic Vicar’, 6. Mark Rice-Oxley, ‘Anglican Archbishop: too intellectual to lead?’, Christian Science Monitor, 20 February 2008.

12 13

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A Church of leaders What is sauce for the goose is also sauce for the ganders. The exercise of leadership in the Church is not limited to the Archbishop or the ‘higher echelons’. In the 1990s the Church of England set out its expectations for those who are to be ordained as ministers of the Church: A basic ability required of leaders is to identify where the group or community stands and what it should aim to achieve. Leaders should then be able to set out the means to obtain the objectives, drawing the group or community towards the aim and motivating its members towards the goal. …This ability [leadership] includes the capacity to offer an example of faith and discipleship, to collaborate effectively with others, as well as to guide and shape the life of the Church community in its mission to the world.14 All clergy within the established Church, or, at least, those appointed to posts since the early 1990s, are expected to demonstrate ‘this ability’. More than ten years ago Steven Croft, in an unsystematic and informal way, quantified the expectation by examining the advertisements for incumbencies in the church press: ‘I have continued to make random checks on the kind of language used since [October 1997] and find that, if anything, leadership language is becoming even more predominant across the traditions’.15 There are more than 600 references to ‘leadership’ on the Church of England website. Most of these references are to one or other of the various papers, reports, forms, notes or other official publications, produced by a bewildering variety of departments, divisions and three-letter-acronyms. We can examine two representative samples of these publications from the Church of England, and compare them with two from the Episcopal Church

Advisory Board of Ministry, The Report of a Working Party on Criteria for Selection for Ministry in the Church of England (October 1993), 96,102. 15 Steven Croft, Ministry in Three Dimensions (1999), notes 26, p. 203. 14

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of the United States (TEC) and the Anglican Church of Canada (ACC). We may then have some sense of what ‘leadership’ in a church of leaders actually means. In 2003 the General Synod received ‘Formation for Ministry within a Learning Church: The Structure and Funding of Ordination Training’ (more frequently referred to as The Hind Report, after its author).16 The (modest) aim of the report was to ‘to provide highquality training for the clergy that will equip them to offer vibrant and collaborative spiritual leadership, to empower a vocationally motivated laity and, thereby, to promote and serve God’s mission in the world’.17 The result this high-quality training is clear: it will form candidates for ordained ministry so that they may fulfil the ‘public role’ of: MM

prayer, within the Church’s life of worship

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acting as a spokesperson on behalf of and to the Church

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continued theological and ministerial learning, not least to support a ministry of teaching, preaching and interpretation leadership of the Christian community in its calling and in its service to the wider life of the community.18

‘Leadership’ is now one of the four heads of ministerial training and formation, on a par with praying, teaching, and learning. The ordained minister will provide leadership ‘of’ the Christian community (not ‘for’ or ‘within’, notice), and this leadership will be ‘vibrant’ and ‘collaborative’. Furthermore, training in ‘leadership’, along with ‘communication’, will be prioritized as a ‘practical skill’,19 while at the same time, ‘leadership’ must be a requisite ‘gift’ of the ordained ministers, along with skills in ‘pastoral care, worship and mission’.20

16 Ministry Division of the Archbishops’ Council, Formation for Ministry within a Learning Church (The ‘Hind Report’), 2003. 17 The ‘Hind Report’, para. 9.4. 18 The ‘Hind Report’, para. 4.6. Notice how Hind describes these different functions with the singular noun ‘public role’. 19 The ‘Hind Report’, para. 4.16. 20 The ‘Hind Report’, 57, from ’A Statement of Expectations for Ministerial Education’.

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‘Leadership’ is central to the delivery of Hind’s intentions, but is desperately vague. In one place it functions as a practical skill that can be transmitted by training. In another place it is a pre-existing gift of the trainee which is utilized by the Church. At one moment it is expressed within a social context (‘collaborative ministry’); at another, it is placed in a separate position to its community, delineated from the community (leadership ‘of’ a community). What does this mean? We are not told. Nowhere in the Hind Report is ‘leadership’ defined. We are not informed whether the authors of the report believe leadership to be a trait, a contingent relationship, an interaction of influence or transaction, a rhetorical or theological construct, all of these or none of these21. We are just given to understand that leadership is a given, a necessity, a social and theological good.

I believe in leadership It might seem curious to learn, bearing in mind the huge emphasis on the place and necessity of leadership within the Church can be traced back to a short section of a report on collaborative ministry. In A Time for Sharing, Robert Warren22, wrote: If new structures for the mission of the church are to emerge there will need to be a matching change in the church’s understanding and practice of leadership within the ordained ministry.23

We will see something of what these terms mean in Chapter 2. At the time Warren was the National Officer for Evangelism, and previously had been Team Rector of one of the ‘largest and fastest growing churches in England’. I will mention the positions and promotions of some of the authors cited in this chapter, not because their positions validate the authors’ contentions (an ‘argument from authority’), but because preferment might reflect the value placed on their work by the Church as a patron. 23 Robert Warren, ‘Styles of Leadership’, in A Time for Sharing by Board of Mission of the General Synod (1995), 25. Although ‘leadership’ was used before Warren (as in ABM Policy Paper 3A). it was only finally defined, as much as it is defined at all, 21 22

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The problem with existing patterns of ministry (and existing models of leadership) within the Church is that they have been predicated upon the ‘gifts of the incumbent’, rather than the ‘rich mosaic of gifts … of the whole of the laity’. The Church (as a national and a local body) will have to move away from this, but, in order for this to happen ‘the ordained minister will need to affirm, train and support such gifts…’. Do you notice the paradox at the heart of collaborative leadership? We want collaborative leadership because we don’t want to rely on the gifts of one person; in order to achieve collaborative leadership we will have to rely on the gifts of one person. Warren presents us with a series of five alternatives: a leader in this new pattern will be a ‘conductor rather than a director’; ‘facilitator’ rather than ‘provider’; ‘permission-giver’ rather than a ‘permission-withholder’; a steersman rather than a ‘rower’; and a ‘person’ rather than a ‘parson’. This last is no more than a piece of rhetorical alliteration, because by ‘person’ Warren means that the leader should be comfortable in his/her humanity, and through that function as ‘an icon, or representative, of Christ’. Leaders achieve this by owning and articulating ‘their own sense of meaning’, whilst seeking a ‘discovery of wholeness’ and living with an intention to ‘escape from addictions’. Warren doesn’t explain how this is a function of being a ‘person’: does he mean that seeking to be a ‘parson’ is somehow to capitulate to addiction and brokenness, while refusing to seek meaning? Significantly, Warren sets out his five theses with a deliberately creedal structure. Each, with the exception of the first, begins with ‘I believe…’. To say ‘I believe’ in a religious context means something more than acknowledging otherwise insignificant facts (like ‘I believe in the Loch Ness Monster’). To say ‘I believe’ says something about confidence, meaning, an anchorage of assurance. To turn leadership into a creed is to say that this is the solid ground of your life. Can leadership bear that weight?

with Warren. All subsequent uses of ‘leadership’ lead back, in an almost apostolic succession, to him.

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Seeking coherence Neither is TEC immune from the search for leadership. In 2003 the Episcopal Church Foundation, a lay-led educative and capacitybuilding organization within TEC, published a report, The Search for Coherence, which attempted to quantify and qualify the attitudes towards and practice of leadership within TEC. The authors wanted to discover ‘is there a uniquely Episcopal/Anglican approach to effective religious leadership?’,24 or, more simply, ‘what is religious about religious leadership?’.25 The answers were many and varied, which in itself is both answer and part of a further problem: ‘It has something to do with reconciliation’.‘Part of leadership is putting people in touch with their holy life’.‘It also includes the telling of stories’.‘A good leader has an authentic self; this implies the person has wrestled with transcendence’.‘Theological skills are essential’.‘A kind of longing and tension in seeking a coherence’. This search for coherence has happened at a time when TEC, like all mainstream denominations in the United States, has experienced a profound and accelerating decline in denominational loyalty (indeed, it has been argued that TEC has experienced such weakening more than any other denomination). Because of this decline, Episcopalians who remain committed to the organization and those who are ‘lapsed’, are best described as ‘spiritual seekers… engaged in their faith life as a spiritual quest’.26 This means that a religious leader must expect to act as a ‘spiritual guide who draws individual journeys together into life-giving patterns of shared discovery and social responsibility’.27

L. Ann Hallisey et al., The Search for Coherence (Autumn 2003), 3. The title of a section heading, Hallisey et al., Search for Coherence, 3. 26 Hallisey et al., Search for Coherence, 5. 27 William L. Sachs and Thomas P. Holland, Restoring the Ties that Bind (2003), 171. Quoted in Hallisey et al., Search for Coherence, 5. 24 25

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Tick-list leadership In 2010 the General Synod of the Anglican Church of Canada (ACC) asked for a ‘Commission on Theological Education and Formation for Presbyteral Ministry’ to be set up. Like all Church bodies (dating back to the Synod of Jerusalem) its first action was to write a report, which in March 2012 it presented. The draft proposals, ‘Competencies for Ordination to the Priesthood’,28 make it clear that presbyteral ministry is now to be identified almost entirely with leadership, for the hierarchy of the church, ‘bishops, candidates, diocesan officers, educators, field educators, parishes, and anyone else’ must seek ‘to raise up leaders for the church’. How do we know that they are ‘leaders’? We know when they are able to demonstrate their possession of ‘necessary competencies’ in five different areas: ‘Personal and Spiritual Formation’; ‘Anglican Heritage and Identity’ (which includes ‘Scripture’, ‘Theology’, ‘History’, ‘Contextual ministry’ and ‘Liturgy’); ‘Cultural Context’; ‘Skills for Teaching and Learning’; and, inevitably, ‘Capacity for Leadership’. What does this last competency mean? It is, partly, a sharing in the apostolic ministry of the bishop, for priests are, according to this proposal ‘associates in the leadership of the diocese’. Furthermore, a priest should be able to understand and describe a theology of priesthood, as received within historic Anglicanism, relating it to their own vocation and ministry. The capacious leaderpriest should be able to engage in ‘pastoral leadership’ (which seems to be different from demonstrating ‘gifts and capacity to offer pastoral care’). They should have a ‘capacity for effective collaborative leadership’ which means, additionally, ‘an ability to work in teams in a range of settings, including ecumenical’. They should be reflective, about the context of ministry, the call to be a justice-seeker, able to communicate effectively in preaching, and through ‘worship, personal interaction, group-study, and the media’. Leadership means understanding ‘basic administration’,

Commission on Theological Education and Formation for Presbyteral Ministry, Competencies for Ordination to the Priesthood, (March 2012).

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including the allocation of resources, finances and accountability (although not necessarily demonstrating those managerial skills!). Significantly, in this nebulous list, to be a leader means to be able to ‘discern the gifts of others and equip them to lead and to serve’. Whatever leadership might be, we want you to help others to get it!

A note about gender One interesting aspect about Search for Coherence is that it attempts to describe the differences which gender might make to the understanding and exercise of leadership. The authors asked ‘is women’s approach to leadership different from their male colleagues?’.29 They recognize two contradictory starting points for this question. Following the work of Constance H. Buchanan, where it is asserted women ‘possess distinctive ways of reasoning morally, of knowing, of managing and leading, of thinking, and even of speaking’30, it could be argued that the contribution of women will transform the general, generic, gendered understanding of leadership in the church. Alternatively, to speak of ‘women’s leadership’, or to constantly define distinctive leadership offices in the church by a qualifying adjective (a ‘woman bishop’ as opposed to a ‘bishop’) has the danger of creating ‘artificial distinctions’. While recognizing that some (male) bishops pride themselves on ‘spiritual’ leadership practices that are ‘relational, collaborative and… listening’,31 the report concludes that such praxis is overwhelmingly the province of women. The report agrees with the words of one Bishop (who happens to be female) that women have been required to use their ‘countervailing strengths’, namely ‘skills in sustaining relationships, nurturing groups, and building networks’.32 The evidence for the report’s favouring of women’s

Hallisey et al., Search for Coherence, 33. Constance H. Buchanan, Choosing to Lead (1996), 115–16. Quoted in Hallisey et al., Search for Coherence, 33. 31 Hallisey et al., Search for Coherence, 33. 32 Pamela W. Darling, New Wine (1994), 3. Quoted in Hallisey et al., Search for Coherence, 35. 29 30

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relational leadership, from Darling and two other books,33 appears to be based on nothing more than interviews with protagonists. This is not empirical evidence: the plural of ‘anecdote’ is not ‘data’. Rather, it appears to be evidence of the authors of the report finding things they wanted to find.

Advocating creative church leadership Much of the implicit yearning for this leadership has been nurtured, at least within the Church of England, by para-church organisations. In 1993 MODEM (which, at least initially, stood for ‘Managerial and Organisational Disciplines for the Enhancement of Ministry’)34 was set up in order to ‘promote the relevance of sound management to the churches and the mutuality of interest between churches and secular organisations’.35 It organized conferences, published seminars, drew up directories of interested parties and membership lists: all the paraphernalia of a modern, networking, pressure group. In 1996 it published its first book, aiming to ‘set the agenda for management/ministry issues in the 1990s’.36 It included chapters on appraisal schemes, the application of ISO quality standards to ministry, human resources, and the church as a voluntary non-profit organization. The essays are brief and enthusiastic, and curiously unrealistic: a chapter on appraisal begins with the surprising admission by the author that he has never been responsible for implementing an appraisal scheme. Later MODEM publications have moderated this enthusiasm.

Namely, Sally Helgesen, The Female Advantage (1995); Carol E. Becker, Leading Women (1996). 34 Latterly, a suggestion has been made, presumably seriously, that the acronym stands for ‘Ministerial and Ontological Disciplines for the Enhancement of Management’. In any case, much play is made of the electronic modem’s function as a piece of equipment facilitating two-way communication. 35 Editor’s Note, John Nelson (ed.), Management and Ministry: appreciating contemporary issues (1996), iii. 36 Editor’s Note, Nelson, Management and Ministry, iii. 33

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Some of the essays in Creative Church Leadership,37 MODEM’s third collection, recognize the limitations of a strictly managerial approach to church life: Charles Handy points out the dangers, if not the impossibility, of imposing this mode within a church community. Philip Mawer, in an essay whose title, ‘Believing in Leadership’ might lead one to think that he shares Robert Warren’s creedal approach to leadership, concludes his analysis by saying that leadership is also about relationship, and should ultimately be grounded on something beyond the leader, ‘which for Christians of course means essentially a focus on God’.38 At the same time, Elizabeth Welch drew out the biblical grounding of a creative understanding of church leadership: ‘Leadership in the church has its foundation in our understanding and interpretation of God and God’s purposes for the world. The most creative church leadership is that which is deeply rooted within the life of God’.39 MODEM’s approach was extended, and in some ways, more closely entwined with the life of the established Church, by another organisation, the Foundation for Church Leadership (FCL), whose first director was Malcolm Grundy, one of MODEM’s founding fathers.40 The FCL’s aim was simple: ‘to support, encourage and inspire church leaders as they tackle new challenges in leadership’.41 It would achieve this simple aim by ‘identifying emerging theologies of leadership’, encouraging the development of leadership potential, ‘evaluating’ and ‘sharing best practice’.42 The public launch of FCL took the form of a seminar, with a series of papers and responses, held at King’s College, London in January 2005. The major paper was presented by Steven Croft.43

Adair and Nelson (eds), Creative Church Leadership (2004). Philip Mawer, ‘Believing in Leadership’, in Creative Church Leadership, 88. 39 Elizabeth Welch, ‘Leadership with vision’, in Creative Church Leadership, 135. 40 Grundy had been Archdeacon of Craven, in Bradford Diocese, before his appointment to the FCL. 41 Focus on Leadership (2005), 61. 42 Focus on Leadership, 61. This is, of course, a significantly ‘managerial’ model of addressing the question. 43 Steven Croft, ‘Leadership and the Emerging Church’, in Focus on Leadership, 7–41. At the time Croft was the Archbishops’ Missioner, and was subsequently appointed Bishop of Sheffield. 37

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Croft’s paper begins by acknowledging the threat posed by ManL to MissL, the challenge of the business school to the church. The business school is bright and welcoming and the church is dowdy and overlooked. But, he wonders, what would happen if the church building is discovered to be sitting atop a mine, full of the most wonderful minerals, and well-built foundations, whose air is ‘sweet and inviting’44. The image attempts to assert the importance of the Christian tradition’s insights into the question and practice of leadership. As Croft says, many secular leadership books quote Plato or Sun Tzu, but neglect the far older tradition of Moses: Let the Lord, the God of the spirits of all flesh, appoint someone over the congregation who shall go out before them and come in before them, who shall lead them out and bring them in, so that the congregation of the Lord may not be like sheep without a shepherd. [Num. 27:16–17] This description in Numbers is, Croft asserts, ‘possibly the earliest description of leadership…in the world’.45 Moses is to be found at the ‘head of the tradition (and the very bottom of the mineshaft)’, a man whose story is an archetype for leadership, full of difficulties of administration, resourcing, opposition, and yet who is capable of expressing a ‘transformative vision of a new future’46. The Old Testament tradition of leadership builds on the humility of Moses and his acknowledged dependence on God, and this is transfigured (a word that Croft does not use) in the person and model of Jesus Christ. In Christ we see, says Croft, ‘a remarkable figure in the human story, not least for what he reveals about the nature of leadership’. According to Croft, Jesus responds to the leadership traditions of the Hebrew Scriptures in three ways. First, Jesus places humble dependency on God at the centre and heart of leadership. Second, the Church’s subsequent reflection on the person and nature of Jesus disperses Jesus’s self-understanding through the Church’s self-understanding: doctrines of faith about Croft, ‘Leadership and the Emerging Church’, 13. Croft, ‘Leadership and the Emerging Church’, n. 1, p. 55. 46 Croft, ‘Leadership and the Emerging Church’, 15. 44 45

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Jesus (as seen in the earliest creedal statements) become the means of transmission of ideas of Christian ministry: The united witness of the New Testament tradition is that the risen Christ is present with the church to build, guide and guard her life. This must affect reflection on future direction and the way the church responds to the challenges of its context.47 Third, and consequently, this reflection and transmission happens in the context of a community. The community reinforces its identity by approving the actions which conform to Jesus’s example and condemning those which don’t: Croft cites Mt. 23.13 and Luke 9.48 as examples of these two dynamics. The three responses combine within the modern church into a four-fold pattern, what Croft calls the ‘elements’ and ‘shape’ of Christian ministry. First, leadership is ‘grounded in character’,48 and (therefore?) requires a moral and ethical response, what Croft calls ‘watching over yourself’. Second, leadership can only exist in action (not in potential), and must be expressed by ‘building, guarding and guiding’ a very particular form of community which is ‘missionary’.49 Third, it must be placed within a tradition (in the original sense of ‘handing on’): others must be reached, through calling, caring and nurturing. Fourth, the leader will be concerned with placing this missionary community within the widest possible context: after all, God is God of all creation. Croft asserts that the root of Christian leadership is, therefore, episcope, which is not limited to those who exercise an episcopal, bishop’s, ministry: Parish priests, deacons, youth leaders and diocesan secretaries all exercise episcope. Its four distinct roles, which Croft represents in a series of increasingly elaborate figures, require seventeen ‘qualities’, some of which actually are qualities (‘humility’, ‘trust’, ‘maturity’), some of which are behaviours (‘planning’, ‘understanding’, ‘empowerment’), and some of which

Croft, ‘Leadership and the Emerging Church’, 18–19. Croft, ‘Leadership and the Emerging Church’, 19. Significantly a ‘trait-based’ definition of leadership. 49 Croft, ‘Leadership and the Emerging Church’, 19. 47 48

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are abstract nouns with no indication of how they are to be incarnated (‘alignment’,50 ‘scanning’). Croft himself acknowledges that these aren’t qualities per se, and refers to them in other places as ‘skills’ or ‘competencies’. We see once again, an uncertainty of definition which weakened the Hind Report and the Competency Proposals of ACC. Croft had already explored some of the ideas sketched out in his FCL lecture in Ministry in Three Dimensions, first published in 1999.51 Describing how the inherited models of ministry are no longer working (the instances of stress and break-down being indicators of that52), Croft warns against a false solution, ‘the flight into management models’,53 with the evangelical clergy of the Church being particularly susceptible to the siren dangers: ‘for many younger evangelical clergy the primary focus of what it means to be ordained is focused in the very exercise of leadership skills’.54 By the late 1990s, according to Croft, ‘leader’ was becoming ‘the most commonly used title for a person called to full-time Christian work’55. ‘Leader’ had become the universal solvent, the shorthand expression for a General Theory of Everything. Thus, according to David Pytches,56 everything that an ordained minister could, or should, do can be described as an expression of one form or another of leadership.57

By this Croft says he means, in a Humpty-Dumptyish way, ‘the skill to engage the different parts of the enterprise in a common endeavour, dealing with any conflicts of interest as they arise’. (36). He says his word is better without explaining why. 51 Croft, Ministry in Three Dimensions. A second edition of Croft’s book was published in 2008, but the only substantive change was a new chapter on ‘pioneer ministry’ and ‘fresh expressions’, neither of which are relevant to our task. 52 Croft, Ministry in Three Dimensions, 17–21. 53 Croft, Ministry in Three Dimensions, 22. 54 Croft, Ministry in Three Dimensions, 22. Croft mentions ‘skills’ here, and ‘styles’ elsewhere. It is not clear from his use of the terms whether they are mere synonyms or denote some substantive distinction. 55 Croft, Ministry in Three Dimensions, 25. 56 Pytches’s career is an inversion of the usual pattern for our other authors: he began as a Bishop (of the Anglican Church in Chile, Bolivia and Peru) and ended as a Vicar. However, it can be argued that the parish of St Andrew’s Chorleywood is a larger and more significant pastoral charge than a diocese in the Southern Cone for the life of the Anglican Communion. 57 David Pytches, Leadership for New Life (1998). So, for example, chapters 23–5 are ‘Leadership and the Church Council’; ‘Leadership and New Staff Members’; 50

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Some writers have noticed the disadvantages of the flight into leadership. David Brown, in a pamphlet written for the FCL in 2008 compared the exercise of leadership in the Royal Navy and the Church. Leadership should be expressed in company: Leadership, in seeking to draw a community into creative harmony and purpose, is intrinsically proteamworking and therefore to an extent counterindividualist, and will routinely face indifference within the Anglican setting.58 Often the structures of the Church itself will prevent this true form of leadership, which he calls ‘unrobed friendship’, from being expressed. It requires relationship, which cannot be ‘stimulated’, or simulated ‘from an ‘office’ or a committee’. Unrobed friendship has to be encouraged by a person, and, in the Church, that person is the Bishop. But the Church’s increasingly bureaucratic systems ‘have tended increasingly to relieve bishops of significant components of their engagement with clergy’59. In short, Managerial-Leadership wins out over Missionary-Leadership. Some church writers have attempted to follow a ‘realist’ mode of writing about leadership. A notable example is Stephen Cottrell’s Hit the Ground Kneeling (2008), in which he intended to ‘see leadership differently’.60 He achieved this by taking eight truisms and inverting them: he calls this ‘upside down wisdom’61. Thus the leader is advised to reinvent the wheel, shed the thick skin, let the grass grow underfoot, spoil the broth, and so on.62 His guiding Scriptural precept is what he calls ‘the parable of the trees’ [Judg.

‘Leadership and Maintenance’ (as in ‘upkeep of premises’ rather than ‘sustaining an existing congregation’). 58 David Brown, Making Room for Church Leadership (2008), 5. 59 Brown, Making Room for Church Leadership, 4, 5. 60 Stephen Cottrell, Hit the Ground Kneeling (2008). Cottrell was Bishop of Reading until 2009 when he was appointed diocesan Bishop of Chelmsford. Although the book contained a caveat that the opinions expressed were the author’s own, and ‘do not necessarily reflect the official policy of the General Synod’, it was published by Church House Publishing, the official publishing arm of the Church of England. 61 Cottrell, Hit the Ground Kneeling, 71. 62 The themes of Chapters 7, 8, 3 and 5 respectively.

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9:8–15] in which the olive, the fig, the vine and eventually the bramble are invited to become king of all the trees. Cottrell doesn’t unpack the relevance of the parable to his model, but rather, at the end of the book, returns his reader to contemplating the meaning of the parable for the reader’s own context and vocation to lead. Although Cottrell makes much of the difference between his idea of leadership and those of other secular and ecclesiastical writers, it is clear where his model can be placed. Leadership is not the gift and expression of the individual leader: whether you are responsible ‘for laying on a meal for twenty unexpected family guests… [or]… a Girl Guide leader, play-group supervisor or community police office… [or]… CEO of GlaxoSmithKline’, your task as leader is the same – ’to enable others to do their very best and to achieve their fullest potential’.63 Cottrell’s model has a large debt to James MacGregor Burns’s ‘transformational’ leadership.64 In the end, though, Cottrell’s book is less about leadership and more about the need for leaders to build-in ‘down time’, moments of stillness and contemplation, into the busyness of their lives: ‘The wise leader will… make wise choices about how time is managed, giving first priority to that space for refreshment and discernment where decisions about the right use of the rest of the time can be profitably made’.65 Cottrell finishes his book with a characteristically contrarian stricture. The best form of leadership, especially for someone who exercises an activist model of leadership, is to sleep more: that limits the ‘opportunity to do further damage’66. Leadership is, occasionally, a refusal to do anything: no leadership can be good leadership. Perhaps like Ronald Heifetz, this means understanding that leadership is ‘disappointing people at a rate they can absorb’.67

Cottrell, Hit the Ground Kneeling, 15. See ‘Transformational theories’ in Chapter 2. 65 Cottrell, Hit the Ground Kneeling, 17. Emphasis in the original. 66 Cottrell, Hit the Ground Kneeling, 81. 67 Ronald A. Heifetz and Martin Linsky, Leadership on the Line (2002), 142. 63 64

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Managerial-leadership as a religion Why is there this fascination for leadership within the Church, even if it is so vaguely argued and understood? One answer is the glamour of the near sibling. The Church recognizes, even if unconsciously, that ManL is speaking the same language. It is the tribute of respect paid to a fellow religious system. It was Stephen Pattison who, in 1997, described the parallels between managerialism and organized religion. Working as a NHS chaplain and an administrator of a Community Health Council, Pattison was intrigued by the implicit foundations he saw in managerialism.68 This was something more than systematically allocating resources of time, energy, money and value. Those who were committed to management saw it as ‘the solution to social and economic problems’; it was an ‘an overarching system of authority’, which had a moral right to manage.69 Pattison could see how this mimics religion, a system of thought and practice which, through both, supplies meaning to human activity.70 Indeed, Pattison went further than noticing parallels with religion in general. He noted the resemblance between managerialism and a particular manifestation of religion: it can ‘instructively be construed as having many of the characteristics of fundamentalist sectarianism’.71 It is the ‘faith of the manager’. ManL religion flourished in the public sector of the late twentieth century as the result of the confluence of two new trends in management theory and practice. First there was neo-Taylorism,72 Stephen Pattison, The Faith of the Managers (1997), 23. This definition of management is taken from Newman and Clarke, ‘Going about our business? The managerialization of public services’, in Managing Social Policy, Clarke, Cochrane and McLaughlin (eds) (1994), 16. 70 Pattison, Faith of the Managers, 28. 71 Pattison, Faith of the Managers, 26. Pattison gives a list of analogies between managerialism and sectarianism on 36–7. 72 Named for Frederick Winslow Taylor, whose book on ‘scientific management’ was the basis of all ‘classical management’ writing and practices: ‘The Principles of Scientific Management’ (1911). See the discussion in Christopher Pollitt, Managerialism and the Public Services (1990), 13–17, 111–18. 68 69

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in which resource efficiency was the sole (measurable) goal, overlaid with a moral purpose. A fine example is found in Michael Heseltine’s bold declaration made as Secretary of State for the Environment in 1980: ‘I believe we are faced, as a nation, by a task of national revival as daunting as we have ever faced. Efficient management is a key to the revival. If Britain’s managers fail, we can turn out the lights’.73 It applied to every aspect of modern society: ‘public and private companies, civil service, nationalized industries, local government, the National Health Service’,74 what Christopher Pollitt has called a ‘cosmic’ definition of management.75 Entwined with the neo-Taylorian ‘efficiency management’, there also flourished another model, known variously as ‘new wave management’, ‘new managerialism’, or the ‘Excellence School’. The high priest of Excellence was Tom Peters, with his extensive and ubiquitous series of books exploring the theme.76 This school believed that in order to succeed, any organization, whether business or non-profit, needed to loosen bureaucratic controls in order to motivate the workers into achieving a largely self-motivated commitment to quality and innovation. It meant a different style of management: ‘managers became leaders rather than controllers, providing the visions and inspirations which generate a collective or corporate commitment to “being the best”’.77 So we can see that neo-Taylorism and ‘excellence management’ both claim to be the means to achieve a moral good. They encompass a wider world-view than just selling better widgets or treating more patients. Managers have a moral purpose as agents of quality, innovation and excellence. Their methods were morally neutral; it was the goals which were elevated to an ethical good:

Michael Heseltine, ‘Ministers and Management in Whitehall’, Management Services in Government (May 1980): 68. 74 Heseltine, ‘Ministers and Management in Whitehall’, 68. 75 Christopher Pollitt, ‘Beyond the Managerial Model: the case for broadening performance assessment in Government and the Public Services’, Financial Accountability and Management (Autumn 1986): 159. 76 Tom Peters and Robert H. Waterman, In Search of Excellence (1982); Tom Peters and Nancy Austin, A Passion for Excellence (1986). 77 Newman and Clarke, ‘Going about our business’, 15. 73

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efficiency, public accountability, reduction of Government expenditure, workforce empowerment, and so on. Perhaps it was this sense of mission that was the attraction for the ‘religious admirers of managerialism’.78 Perhaps it was the promise of effectiveness, actually being able to make a difference in a complex world, which seemed to be increasing in complexity. However, the religious admirers of ManL would have done well to hearken to the warning of Alasdair MacIntyre. MacIntyre describes managerialism as one of the ‘central moral fictions of the age’ because it claims ‘to possess systematic effectiveness in controlling certain aspects of social reality’.79 Managers and writers on management claim that it is the goal of management to be effective. This effectiveness has no relationship at all with the manager’s own personal morality. We don’t, or shouldn’t, care if the manager ‘is faithful to his wife’. Rather the only important question should be ‘is he able to make the trains run on time?’. And it does not matter whether the trains the manager is efficiently directing carry commuters to work or prisoners to the gas chambers – in this respect Mussolini, who got the trains to run on time, was an (effective) manager.80 But MacIntyre warns about any glib divorce of morality from effectiveness: … the whole concept of effectiveness is… inseparable from a mode of human existence in which the contrivance of means is in central part the manipulation of human beings into compliant patterns of behaviour; and it is by appeal to his own effectiveness that the manager claims authority within the manipulative mode. 81 This ‘alleged quality of effectiveness’ MacIntyre calls ‘expertise’, but more than that it is also a ‘masquerade’. It is pretence because,

The epithet in Pattison’s warning coda, Faith of the Managers, 157. Alasdair C. MacIntyre, After Virtue: a study in moral theory, 2nd edn (1985), 71. 80 Amusingly, despite the proverbial status of this image, it is in fact, a myth: Mussolini did nothing to make the Italian railway system to work efficiently. See Denis Mack Smith, Mussolini (1981), 118. 81 MacIntyre, After Virtue, 71. 78 79

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he suggests, we are not oppressed by the misuse of power ‘as some radical critics believe’,82 but by impotence. The telling image often used is ‘levers of power’ – ’one of managerial expertise’s own key metaphors’.83 But when political life has been taken over by technocrats, who promise to ‘manage things better’ than their opponents, ‘levers of power’ can be false instruments. Before the resignation of Tony Blair as Prime Minister and the assumption of the office by Gordon Brown, Michael Portillo (not a neutral observer) pointed out that some government actions, like raising pension rates or ages, are as simple as moving a lever, and the lever works. However, there are aspects of government such as ‘organisational change’ that are not susceptible to such a simple approach: ‘In dealing with the Home Office, for example, the levers of power have simply broken off in his [Blair’s] hand. He has no talent for managing such complex change, nor indeed has any other politician’.84 This is a pragmatic example of MacIntyre’s criticism of the metaphor: it is no more, he says, than a rhetorical sleight of hand, desperately attempting to camouflage the fact that correlation does not mean causation: … all too often, when imputed organisational skill and power are deployed and the desired effect follows, all that we have witnessed is the same kind of sequence as that to be observed when a clergyman is fortunate enough to pray for rain just before the unpredicted end of a drought; that the levers of power… produce effects unsystematically and too often only coincidentally related to the effects of which their users boast.85 MacIntyre thus gives us four warnings: first that ManL is a cultural fiction; second, it cannot be morally neutral; third, it concerns the manipulation of people into compliancy; and fourth, it is unproven

MacIntyre, After Virtue, 72. MacIntyre, After Virtue, 73. 84 Michael Portillo, ‘It’s a dirty secret: no party has the answer to a state in chaos’, The Sunday Times (14 May 2006). 85 MacIntyre, After Virtue, 73. 82

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as an effective social action. These warnings have gone unheeded within the Church. Thus, before David Hope’s enthronement as Archbishop of York in 1995 he was interviewed by The Church Times. At the end of the interview, having spent some time trying to explain to the interviewer the importance of the organizational changes in the Church’s governance, he decided to quote from Charles Handy, whom he was reading. The passage describes ‘the right approach to the…Archbishop’s Council. It was a lesson from Silicon Valley’.86 Thus, before his enthronement as 103rd Archbishop of Canterbury, George Carey was interviewed for Reader’s Digest. In the accompanying profile it was noted that he ‘is a man of modern self-taught managerial methods’87 and, in the interview itself, when asked whether it was true that he would be running the Church ‘much more as a business, with vicars being assessed, attending courses and so on?’, he responded ‘Yes – and this is already happening’.88 There are many hard-working, conscientious and gifted clergy in the Church, but I believe ministers should be assessed every five years to expose and deal with those who are incompetent, lazy, or simply inept. Bishops, too, should not hold jobs in freehold, but should be subject to evaluation. 89 Carey aphoristically summed up his philosophy: People have described me as a ‘management bishop’, but I say to my critics: ‘Jesus was a management expert too’. Christ… is looking for results. I see nothing wrong with that. 90

Paul Handley, ‘Holder of the ring’, The Church Times (8 December 1995), 11; Quoted in Pattison, Faith of the Managers, 157. 87 David Moller, ‘Bishop George comes to Canterbury’, Reader’s Digest, March 1991, 39. 88 Russell Twisk and David Moller, ‘There’ll be a big party going on’, Reader’s Digest, March 1991, 42. 89 Moller, ‘Bishop George comes to Canterbury’, 40. 90 Twisk and Moller, ‘George Carey interview’, 42. 86

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The model for Bishops and Priests in the established Church is not so much Jesus the Good Shepherd as ‘Jesus, MBA’. In this aspect (at least) Dr Carey’s thought was original. It was not until four years after the Archbishop’s interview that Jesus’s career path had advanced from MBA to executive authority, with the publication of Laurie Beth Jones’s ‘Jesus, CEO’91. Her book is a whimsical collection of 85 principles, allegedly derived from Jesus’s public ministry, illustrating what Jones calls the ‘Omega management style’92, and divided unequally into three different areas: ‘strength of self-mastery’, ‘strength of action’ and ‘strength of relationships’. So we find the disciples described as ‘staff’93, Jesus’s prayer life is presenting a report to the ‘Chairman of the Board’94, his healing ministry is self-expression95, and the promise of the kingdom of heaven is a pension plan96. Laurie Beth Jones’s appropriation of the Gospels for American capitalism has obviously been successful.97 This is despite (or because of?) its deep theological flaws. ‘The text is a painful combination of shallow sentiment, self-help clichés…, and trivialization of the Gospel accounts…’98, in which we see a portrayal of

Laurie Beth Jones, Jesus, CEO (1995). Jones, Jesus, CEO, xiii. Management styles for Jones are based upon the use of power, and she (unwittingly?) presents the ‘Omega’ style as a Hegelian synthesis between an ‘Alpha’ style, based the authoritative use of power, and a ‘Beta’ style, based on co-operative use of power. The former is ‘masculine’, the latter ‘feminine’ (although Jones presents no evidence for such a distinction). ‘Omega’, on the other hand, ‘incorporates and enhances them both’ (Jones, Jesus, CEO, xiii). It is also monetized, through the Jones Management Group newsletter (Jones, Jesus, CEO, 310), a lesson which Jones presumably learnt from, among others, Blake and Mouton (see the discussion of ‘the Leadership Grid’ on page 40). 93 ‘He took his staff in hand’, Jones, Jesus, CEO, 134–7. 94 ‘He saw them as his greatest accomplishment’, Jones, Jesus, CEO, 284–8. 95 ‘He expressed himself’, Jones, Jesus, CEO, 39–42. 96 ‘He clearly defined their work-related benefits’, Jones, Jesus, CEO, 200–2. 97 She has two further books, one of which, The Path, is now the basis of a self-help career development programme. She has sold more than 1 million copies of her books, her name is trade-marked, and Ken Blanchard (of the Hersey-Blanchard situational theory) has called her ‘One of the Great Thought Leaders of Our Time’ (original capitalization): see Laurie Beth Jones’s home page, www.lauriebethjones. com. 98 Michael L. Budde, ‘God is not a capitalist’, in God is Not…, D. Brent Laytham (ed.) (2004), 83. 91 92

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the cleansing of the Temple, with no account taken of the political and theological implications of Jesus’s actions, but rather as an object lesson in how to be ‘passionate’.99 Furthermore, Jones’s first Omega principle, ‘He said “I am”’ (in which she examines and approves Jesus’s sense of self-identity), is taken up in her ‘Affirmations for Leaders’, a summary appendix of 61 bullet-points, where it exhorts the business leader to affirm ‘I proudly say I AM, knowing clearly my strengths and God-given talents. I repeat my strengths to myself often, knowing my words are my wardrobe’.100 It seems unlikely that this is an entirely appropriate use of the Divine Name as applied by Jesus to his own ministry. In what possible way can a model of (human) leadership be based upon a claim to divinity? Others, in more modest ways (‘My word goes out and accomplishes that which I sent it to do’101), have attempted like Jones to map the example of Jesus onto modern-day business. Hence, Peter Shaw, in a Grove Booklet, wished to look ‘…at Jesus as a role model in a way that is relevant both to those who fully embrace the Christian faith and those who simply regard Jesus as a significant leader’, for, whatever one’s faith background, ‘measured by his impact on history, Jesus was an outstanding leader’.102 By properly understanding Jesus as leader, we can deal with the dilemmas (opportunities?) facing leaders today, among which are: ‘defining the clearest possible strategy against a background of continuous change… developing clarity about where the leader can add the most value; …[and] communicating succinctly and effectively amidst a barrage of communication vehicles’.103 Shaw’s examples deal, substantially, with the higher echelons of business: he presents two lists of ‘C’ words which describe patterns of behaviour that should be cultivated by those

Budde, ‘God is not a capitalist’, 83. Jones’s treatment of the cleansing is found in ‘He had a passionate commitment to the cause’, Jesus, CEO, 50–4, where she explicitly says that a political or theological interpretation of Mt. 21:12 is ‘reading too much into it’. 100 Jones, Jesus, CEO, 295. 101 ‘Affirmations for Leaders’, Jones, Jesus, CEO, 301. 102 Peter Shaw, Mirroring Jesus as Leader (Grove Books E135, 2004), 3. 103 Shaw, Mirroring Jesus, 4. Shaw actually gives eight dilemmas in total. 99

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in leadership positions.104 Many of the words/behaviour patterns address the isolation which comes from being at the top of a business.105 Is this the idea behind the church’s infatuation with leadership? That we promote people to a position of isolation, and then expect them to exercise a connected, collaborative and coherent ministry?

A brief comparison with another religious tradition Such conflict is not limited to Christian ministry. Rabbi Natan Asmoucha was the Rabbi at Britain’s oldest synagogue, Bevis Marks, in the city of London. In July 2009 he allowed an interfaith group to meet in the synagogue before marching to the headquarters of the Royal Bank of Scotland in protest against unjust interest rates. He was suspended from his post, disciplined, and eventually removed. The Board of Elders (the mahamad) gave a statement: [Rabbi Asmoucha] gave all the demonstrators access to the inside of the synagogue, in order to be addressed by him, as well as its hall and court­yard, without any security checks first taking place… He then accompanied and assisted the demonstrators with their goal of delivering a political message to the chairman of the Royal Bank of Scotland, that had not been authorised by his employer.106

104 List 1: conviction; character; care; courage; composure; competence. List 2: consciousness; congruence; compassion; connection; communication; culture; courage; confidence; creativity; coaching style. Shaw, Mirroring Jesus, 14. 105 An interesting variant on this strategy (looking to a hero of the faith for a model of leadership) may be found in Kit Dollard, Anthony Marett-Crosby, Order of St Benedict, and Timothy Wright, OSB, Doing Business with Benedict (2002), especially, chapter 4 and 5. It is interesting because it is more modest in its application, and the analogies between the stable, settled, ministry of Benedict and modern business are closer than with Jesus’s short-term, itinerant, preaching and teaching. 106 Alfred Magnus of the Board of Elders, quoted in Isabel de Bertodano, ‘Rabbi forced out after joining bank protest’, The Tablet, 24 October 2009, 36.

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One prominent rabbinical commentator deplored this exercise of the mahamad’s authority: ‘This extreme case is representative of how rabbis are seen by the communities that hire them in the UK and in the Diaspora in general. They are expected to toe the line of their employers and not to do anything dynamic without full consultation with the board of management’.107 Asmoucha’s mistake was to think ‘that he was a communal leader when in fact he is seen by the synagogue’s management as little more than an employee that must follow their dictates’.108 Brackman diagnoses: ‘With shackles like these it is impossible for rabbis to actually lead. So indeed there is a crisis of leadership within our Diaspora Jewish communities… Simply put: without real leaders there won’t be any followers’.109

A theology of leadership? The contrast between the two positions, isolated leadership and collaborative ministry, was recognized by Search for Coherence. Most Episcopalians, according to Coherence, say that they prefer to be part of an ecclesial community which makes decisions by ‘collective discernment’. At the same time, it is thought that the church’s mission should be defined with clarity, and the leaders of the church must carry out that mission effectively. The two attitudes, collectivity and clarity, are directly and fatally opposed to each other, when expressed within a wider culture of leaders and leadership. The one precludes the other; the other under cuts the one. In the absence of a ‘consensus on how to lead’ the report optimistically states that there is ‘creative incoherence’.110 How creative this incoherence truly is has to be judged by other criteria. But, as Coherence demonstrates, a vague spiritual allegiance to

Levi Brackman, ‘Traditional synagogues will die off’, Ynetnews, 16 August 2009. Levi Brackman, ‘Malice at Britain’s Oldest Synagogue’, 14 August 2009. 109 Brackman, ‘‘Traditional synagogues will die off’. 110 Hallisey et al., Search for Coherence, 41. This latter phrase is bolded in the original. 107 108

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leadership is not enough to be effective in the world in which the church operates. Too often it appears that the question behind much church writing on leadership (whether official or otherwise) is simply ‘What do we need to do to be effective?’. That question is continually answered, in the secular world at least, by expecting and demanding leadership. The church answers its own question by playing ‘me too’. The secular world is effective; the church world is ineffective. The secular world likes leadership; the church world should like leadership too. The secular world has models and examples of leadership and leaders; the church world must have models and examples of leadership and leaders too. The Church of England, TEC and the ACC have attempted to operate and foster a model of leadership predicated on a secular, business model, a model that I have called Managerial-Leadership. In seeking to emulate the effectiveness of ManL, the religious admirers of leadership assume that they are admiring something which in itself is coherent, systematic and justifiable. The internal inconsistencies in the secular models of leadership are not acknowledged, and certainly not compensated for (and the internal consistencies are a more notable feature of leadership studies than its systematic impressiveness, as we shall see in the next chapter). Furthermore, ManL’s religious admirers forget that ‘effectiveness’ is not a Scriptural concept, and neither is it one affirmed in traditions of Christian theological reflection. The foundational model of the Christian Church, that of Jesus and his disciples, was expressed in a radical powerlessness.111 Two of its most pungent critics, Pattison and MacIntyre, demonstrate that ManL is most concerned by husbanding and extension of power. MacIntyre is clear that ManL is a ‘masquerade’ with merely an ‘alleged quality of effectiveness’.112 Pattison warns: ‘Ecclesiastical hierarchy and the rights of employing churches are powerfully reinforced by the introduction of management techniques and theories’. Furthermore, there is precious little evidence of beneficial results 111 I will examine the ways in which we can talk of Jesus and the disciples as models for ‘leadership’ in Chapter 8, below. The short version is: we can’t. 112 MacIntyre, After Virtue, 72. See the discussion on page 39.

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for the workforce on the receiving end of such techniques and theories. Negatively, there is ‘evidence of demoralization, intimidation, the need to conform and a move to unionization on the part of parish clergy’. In the end, the result is likely to be analogous to the effects of ManL in the public sector: ‘A few people will feel more powerful and freer, while many will not’.113 Ironically, Coherence, the ACC, and the Foundation of Church Leadership have all identified the problem: ‘alarmingly, there seems to be no theology of leadership among Episcopalians’.114 We do not know what we are talking about when we attempt to talk about leadership. When we do talk about leadership, we are, unknowingly, not being theological, in the sense of speaking coherently about the God who revealed Himself to us in the Scriptures, in the traditions of the Christian church, and, pre-eminently, in the person and ministry of Jesus Christ. There is a savage disconnect, between attempts to treat leadership in a pseudo-theological manner and the real nature of leadership, which should become apparent in the remainder of this book. We are, dangerously, attempting to yoke ourselves with unbelievers. We are pretending that heresy can be put in the service of the church.

113 114

Pattison, Faith of the Managers, 162–3. Hallisey et al., Search for Coherence, 40.

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