Servant Leadership and the AME Zion Tradition
Photo by Laura Merchant from Creation Swap
What is Servant Leadership?
Servant Leadership is grounded in spirituality and ethics. Without these it is the same as other existing leadership models. The Servant-Leader must embrace “voluntary subordination, the conviction of the leader to renounce the superior status and privileges attached to leadership” (Sendjaya). Jesus emptied himself of his divine rights as “Lord,” the ruler/supreme being (kenosis) and took on the nature of a servant (doulos, Phil 2:6-7). The Lord gave himself permission to become a servant leader, thus challenging us to do likewise. This allows his disciples then, and now, to accept greatness on a different scale of measurement, for greatness is embraced through servanthood. Jesus taught this model of leadership in John 13:16 (Jesus taught his disciples that the servant is not greater than the master) and Mark 9:35 (Jesus taught that whoever wants to be first must be last of all and servant to all). Again Jesus modeled Servant Leadership when he washed the disciples’ feet (John 13:12).
Servant Leadership is designed to produce, build, and cultivate leaders who share a perspective of democratic values such as freedom, justice, equality and equity, spirituality, and empathy towards others. It is a way of “democratizing” leadership by developing an individual and collective voice, followed by responsible collective action (Klein). In this way consensus can be used as a basis for all decision making. Sendjaya defines Servant Leadership in these words: “Servant Leadership is a holistic and multi-dimensional approach to leadership that encompasses the rational, relational, ethical, emotional, and spiritual sides of both leader and followers” (2008). R.K. Greenleaf, one of the pioneers of this model, sees Servant Leadership as a necessary factor to unify our divided world (1996).
Servant Leadership then is a matter of “being,” not of “doing” (Sendjaya, 2010). It is driven by a person’s need to serve others. Spirituality and morality are the sine qua non of servant leadership. In today’s society, Servant Leadership can serve as a cross-cultural and religious common denominator that gives this younger generation purpose and focus. This is apparent in the Black Lives Matter Movement of today, the Me-Too Movement of the last few years, and the Civil Rights Movement of the 1960s. Servant Leadership attempts to close the divide between an “us-and-them” mentality. To make people that are different from us, the “Other” allows for the dehumanization of God’s people.
Why then is there such a growing interest globally in Servant Leadership? Kourie gives three broad reasons for the interest:
A shift from mono-cultural communities to multi-cultural, polycentric societies. These communities are moving from a divergence model to a convergence model.
A growing dissatisfaction with established forms of spirituality and a longing for a deeper spiritual existential meaning.
The shift from capitalism that promotes individual wealth, secularism, materialism and nihilism (Kourie, 2006).
Methodism and Servant Leadership
Methodism was born out of the motivation and spirituality of one man, John Wesley, who felt the need to involve all of God’s people in the ministry of spreading salvation to all people, no matter what their station in life. He preached in the poorest communities, to people the Church seemingly had given up on. Yet Wesley was able to empower them to perform at their highest level of function. He used the Servant Leadership model to include people who had no power in their regular lives. This trust in people changed many lives and spurred a movement that is still alive today.
The two-prong foundation of Servant Leadership – spirituality and morality – fit well into the organizational structure and theology of early Methodism. John Wesley was able to recruit and deploy hundreds of Methodist lay people, class leaders, stewards, and managers to spread the Gospel message and encourage people to be the Church in a more dramatic way. Some call John Wesley’s leadership style transformational leadership. Wesley had enough of people holding leadership titles who lacked the moral and spiritual aptitude and attitude to lead and influence others successfully. John Wesley challenged the Anglican Church to embrace a deeper spirituality (Gorveatte).
Yet Servant Leadership exceeds transformational leadership in two ways: 1) its recognition of the leader’s social responsibility to serve those who are marginalized by an oppressive system, and 2) its dedication to followers’ needs and interests instead on their own (Graham). This definition seems to be more in tune with the works and mindset of John Wesley.
Wesley’s method of developing servant-leaders was to entrust them with responsibility and hold them accountable for their actions. Thus the Annual Conference was created. Wesley believed one could cultivate skills and practice behavior that makes one more effective in the role of leader. Wesley understood the urgency of the moment when it involved spreading the Gospel message to all. He believed then, and it is true today, there is much work to do in that area. For Jesus commanded us “to love one another as he loved us” (Jn 15:12). Love is an action word, not a noun. Therefore, Servant Leadership offers a model that can help make a difference in a world so ridden with violence and racism and bring us to the table as equals, all made in the image of God (Gen 1:26-27).
Servant Leadership and the A.M.E. Zion Church
The African Methodist Episcopal Zion Church was born in 1796 out of the necessity to promote the tenets of Servant Leadership: freedom, democracy, equality and equity, spirituality, and empathy towards others. Here are the words of the Founding Fathers, as recorded in the AME Zion Discipline:
The John Street Church was the first Methodist Church erected in that city (NY). There were several colored members in this Church from its first organization. Between the years 1765 and 1796 the number of colored members largely increased, so much so that caste prejudice forbade their taking the sacrament until the white families were all served. This and the desire for other Church privileges denied them, induced them to organize themselves, which they did in the year 1796.
This is the first A.M.E. Zion Church of which we have an account. In 1800 they built a Church and called it Zion. This Church as regards its temporal economy, separated from the ME Church, from its first organization (AME Zion Discipline, 2008).
The Founders’ Address highlighted inequality and racism towards African American clergy:
The AME Zion and Asbury Churches in the city of New York have been led to conclude that…the AME Zion Church or Society in America, so long as we remain in that situation our preachers would never be able to enjoy those privileges which the Discipline of the white Church holds out to all its members that are called to preach, in consequence of the limited access our brethren hold to those privileges, and particularly in consequence of the difference of color. We have been led also to conclude that the usefulness of our preachers has been very much hindered, and our brethren in general have been deprived of those blessings which Almighty God may have designed to grant them … because there was no means adopted by the said Bishop and Conference for our preachers to travel through the connection and promulgate the Gospel of our Lord Jesus Christ, and that they have had no access to the only source from whence they might obtained support… (AME Zion Discipline, iii).
The words spoken by the Founding Fathers called out the leadership of the ME Church regarding the support for black preachers to be compensated for their work, which included travel from place to place. Although it was written in the ME Discipline, the black preacher was excluded from any claims to these funds. The leadership was top- heavy and authoritative. The practice of Servant Leadership as John Wesley had demonstrated in his personal practice and life would have given credibility, honor, and support to the black preachers who had received Christ under the Methodist Church. As a matter of fact, Richard Allen, one of the founders of the A.M.E. Church, was inspired by the preaching of John Wesley. Now they were experiencing institutional racism, which eventually led them to leave the white Methodist Episcopal Church and allow God to plant them in another vineyard to do God’s work.
Racism did not stop with the practice of offering communion to black members only after white members had been served, or in the refusal to support the black clergy. It spilled over into the decision not to ordain the black ministers. Here are the words of the Founding Fathers:
Under these circumstances they believed that the formation of an itinerant plan and the establishment of a Conference for the African Methodist Preachers of the United States, who are not yet attached to any Conference of that nature, would be essential to the prosperity of the spiritual concerns of our colored brethren in general, and would be the means of advancing our Preachers (who are now in regular standing in connection with the white Preachers of the Methodist Episcopal Church), whenever it should be found necessary for the advancement of the Redeemer’s Kingdom among our brethren to bring forward for ordination those who are called of God to preach the Gospel of our Lord, which may be done from time to time, according to the best of our judgment of the necessity thereof, and not according to the method which is natural to suppose our white brethren would pursue, to determine upon the necessity of such ordination. (AME Zion Discipline, iii).
So Zion went forth, and cut ties with the white ME Church over these grounds and concerns. In establishing its own Church and purpose, a Preamble was written by the Founding Fathers to make clear their mission and goals as a people of God called Zion:
We, the members of the African Methodist Episcopal Zion Church in order to advance the Church of Jesus Christ, safeguard the glorious heritage bequeathed to us, preserve our tradition as a people called ZION METHODIST, maintain Christian fellowship and discipline, edify believers, convert the world, transform society, and perfect ou unity and structure, do hereby establish and set forth this Constitution (AME Zion Discipline, 2).
Zion was born! Although the “E” in the AME Zion Church was maintained and still represents an hierarchical episcopal structure adopted from the white ME Church (there are 12 bishops elected at the General Conference every 4 years by the people), the clergy and non-clergy have worked side by side for over 200 years to fight against all the “isms” that have come against African Americans in America and around the world. There is equal representation--laity and clergy--at every level of authority, worship, communication, and organization.
In order to operate in the Servant Leadership model, the AME Zion Church is heavily invested in educational endeavors. We have established four colleges – Livingstone College, Salsbury, N.C.; Clinton Jr. College, Rock Hill, S. C.; Lomax-Hannon Junior College, Greenville, AL (under renovations and reorganization); AME Zion University, Monrovia, Liberia – and theological schools: Hood Theological School, Salsbury, N. C; and Hood-Speaks Theological Seminary, Akwa Ibam State, Nigeria. These schools are primarily financed by the denomination, generous donations and tuition.
The denomination consists of ten General Officers – both lay and clergy – who are in charge of the daily administrative duties of the denomination. The Women’s Home and Overseas Missionary Society promotes justice and equality for women across the globe. In an effort to promote fairness and transparency, Zion has organized a Judicial Council to hear complaints against the powers that be, or questions to organizations that oversee financial concerns. The Christian Education Department disperses biblical literature quarterly to be used in Sunday School settings or other opportunities that bring young people together. Every year between Christmas and New Years Day, a Christian Education Convention is held at a location in America chosen by the Board. Young people as well as adults come together to embrace biblical knowledge and learn how to apply God’s word to their daily lives. The Bible says, “Our people perish for lack of knowledge” (Hos 4:6).
The Servant Leadership model continues to be apparent and at the forefront of the AME Zion Church mission through participation in the Ecumenical Movement. Zion is a member of the World Council of Churches, the National Council of Churches, the Congress of National Black Churches, Church Women United, Consultation on Church Union (COCU), and the Commission on Pan Methodist Cooperation. It is clear that, in the words of Charles Wesley, “to serve the present age, our calling to fulfill” we must work together. As Jesus prayed, “Father make them one as you and I are One” (John 17:22- 23).
The A.M.E. Zion Church practices the Great Commission whenever and wherever possible. We have churches on several Islands: Jamaica, the Virgin Islands, Trinidad-Tobago, the Bahamas, Barbados, Guyana, and St. Vincent. In addition, we have founded churches in continental Europe, the Republic of India, and on the content of Africa (East and West Angola, S. Africa, Zimbabwe, North, East and West Ghana, Liberia, Cote D’Ivoire, and Togo, and several areas in Nigeria, Lagos, and Port Harcourt).
Although many mainline churches have declined in membership due to the secularization of our society and competition from mega non-denominational churches, Zion continues to evangelize and march forward, adapting to a present age of technology that is unprecedented due to the Covid-19 pandemic. In some ways the move from “pew to computer” and other means of technology has served as a blessing in disguise. People we were unable to reach because of physical location or distance can now click on Zoom or Facebook Live!
It appears as if God is doing a “new thing,” transforming the church’s old method of evangelism. Yes, some will come into the “present age” kicking and screaming. Some will even retire to avoid change. However, this is nothing new in the history of Christianity. The Church will survive this new wave of challenges and doing ministry. I am sure of that. Why? Because Jesus said in Mt 16:18, “Upon this rock I will build my Church and the gates of hell shall not prevail against it.”
“Hell” in 2021 may not necessarily be a place or location, but rather any threat – spiritual or physical – that tries to hinder our spreading the Gospel message. We can still shout it from the pews, the telephones, our homes, or from the computers, that HE LIVES! HE HAS RISEN INDEED!
Jesus was our greatest model of Servant Leadership. He was obedient to the Father who sent him until the end. He shared his power and authority with his disciples, and as he ascended into the heavens, Jesus appointed and anointed us to the task of the Great Commission. This is Servant Leadership at its best:
All authority in heaven and on earth has been given to me. Go therefore, and make disciples of all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit….And remember, I am with you always, to the end of the age (Mt 28:18-20).
Therefore, the distinctive characteristics of servant leaders lie first and foremost in one’s primary intent and self-concept. Servant leaders must exhibit resolute conviction, spirituality, empathy towards others, and a strong character by taking on not only the role of a servant, but also the nature and accountability of a servant, whatever the consequences.
The Rev. Dr. Debra M. Bass is Associate Professor of Religion and Theology at Stillman College in Tuscaloosa, AL, and a member of Firebrand’s editorial board. She is an elder in the African Methodist Episcopal Zion Church.
WORKS CITED
AME Zion Church Bicentennial Commemorative History. Bishop J. C. Hoggard. AME Zion Publishing House, Charlotte: 1998.
AME Zion Church Bicentennial Hymnal – 1796-1996. Oct 1996, AME Zion Publishing House, Charlotte: 1996.
AME Zion Church Book of Discipline. AME Zion Publishing House, Charlotte: 2008.
Dennis, Rob et al. “A Factor Analysis of Page and Wong’s Servant Leadership Instrument.” Leadership and Organizational Development Journal, 24/8 (2003): 445-59.
Gorveatte, Mark L. Lead Like Wesley. Wesleyan Publishing House: Indianapolis, 2016.
Graham, J. W. “Servant-Leaders in Organizations: Inspirational and Moral.” The Leadership Quarterly 2/2 (1991): 105-19.
Greenleaf, R. K. “Who is a Servant Leader?” Servant Leader: A Journey into the Nature of Legitimate Power and Greatness. Mahwah: Paulist Press, 1996.
Klein, Andrew S., Wallis Joseph, Cooke, Robert A. “The Impact of Leadership styles on organizational culture and firm effectiveness: An Empirical Study.” Journal of Management and Organization, 19/3 (2013): 241-54.
Lin, Peirong. Servant Leader, Social Entrepreneurship and the Will to Serve: Spiritual Foundations and Business Applications. L. Bouckaert; S. C. van den Heuval, eds. E-book. 2019.
Sendjaya, Sen. Demystifying Servant Leadership. IN: van Derendonck, D; Patterson, K. (eds), Servant Leadership. Palgrave Macmillan: London, 2008.
Sendjaya, Sen and Sarros, James C. “Servant Leadership: Its Origin, Development and Application in Organizations.” Journal of Leadership and Organization Studies, 9/2 (2002): 57-64.
Wesley, Charles. “A Charge to Keep I Have,” verse 2. Zion Hymnbook #439.