A narrative-critical and theological perspective on the ideology of leadership in the Davidic narratives and its relevance for an African Christian context

Abstract

The specific purpose of this study is to examine a theological perspective on the ideology of leadership in the Davidic narratives and its relevance for African Christianity. The concern is in the area of a debilitating leadership vacuum that plagues and paralyses modern society (Human 2002:658ff). The abdication of responsibility is obvious in nearly every field of endeavour, from politics, to medicine, to law, to business, and so sad to say to, ministry (Convey 2004:140; cf. Tshilenga 1999:209ff).Violence, crime, fraud and corruption are filling the earth (Chan 2003:139). Most people in Africa are caught in a vicious circle of poverty, poor nutrition and ill health. Disease including HIV/AIDS and hunger co-operate in a destruction synergism (Diake 1986:65, Van Dyk 2005:3ff). Africa is still paralysed, raped by violence and strife, by civil wars, by the results of generations of injustice, poverty, of man’s inhumanity towards men because of ineffectiveness of leadership (Goyer&Gow 2000:14ff; Meiring 2002:721). Leadership is still a scarce and valuable commodity on the continent (Meiring 2002: 733). The crisis of leadership is here discussed in five aspects, namely leadership crisis in Africa, leadership crisis in South Africa, leadership crisis in the communities, leadership crisis in family groups and lastly leadership crisis in religious groups including the Church. The researcher argues that debilitating and incompetence/ ineffective, leadership plagues and paralysis modern society. There is a great need to redefine the concept of leadership. It has been noted how Africa, South Africa, local communities, family and the religious groups including the Church at large have been badly damaged due to improper leadership. Africa is still widely acclaimed as a continent of virtually unrelieved tyranny, dictatorship, economic bankruptcy, administrative incompetence and violence (Mangu 2005:315). Researchers have come to a conclusion that there is an overall disillusion about the prospects of the African continent (Olukoshi 1999:451; Joshheph 1999b:57). There is a sense that all things are falling apart, nothing good is directly or potentially coming out of Africa and democracy is not workable on the continent (Olukoshi 1999:451). Currently the majority of countries in Africa are struggling with the challenge of multi-party democracy, globalisation, poverty, greed, corruption, fraud, crime, leadership vacuums, and diseases including HIV/AIDS (Mufuruki 20001:15). There is a war in at least one out of three countries and where there is relative peace the situation is still tense, either due to ethnic troubles or to religious disagreements. Either way, many of Africa’s current leaders seem to be completely helpless or are actually fomenting the trouble to sustain themselves in power (Mufuruki 2000:15). Bad governance in Africa has brought the perception that nothing good is directly or potentially coming out of Africa (Olukoshi 1999:451). In South Africa, crime, corruption, biased rule, bribery and self-enriching schemes under the “umbrella” of equity and black economic empowerment (BEE) reveals the reality of the absence of leadership. The community at large is at stake. Leadership in Provincial and Municipalities consists of corrupt and incompetent officials who put self interest above the communities. On the other hand ethnicity and tribalism cause a serious concern in South African communities. Nepotism and the exchange of sexual favours in order to get employment, service delivery and other social, economic needs are well known in the country. Unending strikes and protests because of lack or poor service delivery are perfect examples of debilitating leadership in local communities. The continuous changes on the concept of family, debate on gender related issues and the change of social and biological roles have a serious impact on families. Marital instability and non-marriage have become dominant characteristics in societies. Diseases including HIV/AIDS, substance abuse and family violence and other societal matters are examples of a leadership crisis in family groups. On the other hand, religious communities, including churches have been victimised by leaders who demanded absolute authority and ruled with iron fists. They smash any dissent or dissenter. Improper leadership within religious communities has influenced religious violence. Biblical criticism and content analysis were the methods utilised. After a selection of leadership passages in the given Bible Books, the situation, issues, and interaction responses were identified, documented and interpreted. The Books (leadership passages) potentially are a key to the development and the change in the style of a formidable and influential church leader. Assessment of good and bad leadership both Biblical and secular world will be presented, utilising contemporary leadership research thought. Concerted efforts to identify a Christian / Biblical view and the world’s view will be (approached) in given situations will be the prime consideration. As a solution to the above mentioned crisis, the researcher singled one biblical character in the Old Testament as a model (an ideal leader) of proper leadership. That character is no one else but David. The researcher aims to prove without reasonable doubt that the biblical David was an ideal leader. His leadership qualities will be tested based on his character. His characters will be based on his character as a youth, his character as a man (David the man) and his character as Israel’s king. Using David as a role model, the researcher aims to point out that it is possible for a leader to seek justice and peace in one's leadership. The results of the study indicate that David, despite his failure, was a religious leader who utilised a situational approach. His charismatic, prophetic, and servant-hood emphases, enabled him to lead, facilitate, clarify, confirm, challenge, rebuke, defend and delegate. In summary, David’s character as a successful leader was demonstrated in a number of ways. He united the political and religious life of Israel. He symbolised the setting establishing both the political and a centre for worship in Israel. As a result Israel is depicted as being military, politically and geographically strong. During David’s reign, four outstanding features qualifying him as an outstanding leader are noted: he ensured the spiritual wellness of the people. David demonstrated that he was a God fearing person in various ways. The establishment of Jerusalem as a centre of worship proved that his desire was to lead people to worship God. He defended his people against enemies. Prior to monarchy, the people lived in fear of their enemies. The advent of David amongst their mist brought a paradigm shift in life as they felt safe. As their warrior, David conquered those enemies and Israel was depicted as politically and military strong. David safe guarded justice and peace. The concept of ‘justice and peace’ has remained the centre subject matter in the Ancient Near East, the Old and the New Testaments, in religious and secular worlds to this present age. In his leadership, David safe guarded justice and peace in Israel. In David’s leadership three types of justice can be identified: retributive justice: It was aimed at punishing the evil doer(s); distributive justice: concerned with fair and equal distribution of commodities among society’s different members and compensatory justice: which is an endeavour to give all members of society a share in the productive process. David controlled and managed the resources of the country. One of the reasons why human beings were created was to manage the resources of the world. Such a mandate was to be transferred from generation to generation. Human and assets management is one of the scarce skills needed in leadership. David indicated to be an ideal leader by managing both the people and asserts in his reign. Indeed David was an ideal leader, whose leadership remains a role model for Africa, South Africa, local communities and religious institution including the Church at large.