{"id":42515,"date":"2025-11-06T22:51:09","date_gmt":"2025-11-07T06:51:09","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=42515"},"modified":"2025-11-06T23:56:18","modified_gmt":"2025-11-07T07:56:18","slug":"the-tension-leadership-ethics-and-morality","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/the-tension-leadership-ethics-and-morality\/","title":{"rendered":"The Tension: Leadership, Ethics, and Morality"},"content":{"rendered":"

Ethics and leadership have always shared a complicated relationship. History is replete with numerous charismatic leaders who achieved major outcomes but left moral devastation in their wake. From corporate boardrooms to classrooms to pulpits, leadership often walks a slippery tightrope between influence and integrity. Joanne Ciulla in her book Ethics, the Heart of Leadership <\/em>reminds us that leadership ethics is not about getting people to follow; it is about what happens to people and communities when they do.[1] Cuilla speaks to the heart of the matter as leadership is not simply about effectiveness but about the ethical impact of one\u2019s influence.<\/p>\n

From a Christian leadership context, this dilemma is magnified and intensified by a higher standard in the call to model the character of Christ. Our ministerial mentors laid the groundwork for us as we entered ministry, reminding us that leadership in the church is not a profession but a vocation and that as leaders we were not called to be successful, but faithful and ethical.<\/p>\n

Looking at Ethical Leadership, the questions and tensions surrounding the matter include:
\n\u2022 Can a leader be effective without being ethical?
\n\u2022 What gives moral legitimacy? Position, performance, or character?
\n\u2022 When moral ideals conflict with practical realities, which prevails?<\/p>\n

Leadership and Morality<\/strong>
\nIn secular contexts, ethical leadership also raises classic tensions. Can a leader be considered effective without being ethical? When ideals collide with institutional demands, how should one conduct themselves, and should an individual compromise for the greater good? I explored this through the lens of a few authors:<\/p>\n

Peter Northouse discusses these questions through five ethical principles: respect, service, justice, honesty, and community. [2] Northouse suggests that when leadership is divorced from these values, it moves into manipulation, saying that ethical leaders make it a top priority to treat all of their followers in an equal manner.<\/em> As I reflect on my ministerial context, I am reminded that morality is the foundation of ministerial leadership, coupled with seeing people as bearing the Imago Dei.<\/p>\n

Anna Beerel in Rethinking Leadership highlights another problem in the leadership and morality polemic: the drive for power, control, and approval, which can undermine good intentions and cause more alienation than allies. Leaders and managers need to be educated to understand that many people obey authority out of fear; fear of losing authority.<\/em> [3]<\/p>\n

Peter Drucker highlights culture as the culprit saying, \u201cCulture eats ethics for breakfast.\u201d [4]<\/p>\n

These insights hover around a single premise: ethical leadership requires moral awareness, not moral perfection.<\/p>\n

Jeff Myers\u2019 Understanding the Culture gives an examination of how several faith cultures intersect with the ever-changing social, political, and moral landscape. He contrasts secular and Christian worldviews, revealing how culture shapes identity, morality, and leadership through the lens of Secularism, Marxism, Postmodernism, New spirituality, Islam, and Christianity.[5]<\/p>\n

This chapter on Ethics and morality brought me to another tension: morality and duty. Teleology, the theories about ends, and Deontology, the theories about duty; any ethical system that judges the morality of actions based upon some principle of duty. [6] As our government grapples over the longest American shutdown in history, one of the major policies under fire was the decision to cut and withhold SNAP benefits from Millions of Americans. How could this decision be described? From a deontological lens, the President could be viewed as deontologically derelict.<\/p>\n

Looking through the lens as a Christian, many take the position that the President is both morally and ethically wrong. Christians understand human beings as free moral agents, as morally culpable, capable of observing God’s character and responding or not responding in accordance with God’s character. This, in part, is why many find the President\u2019s actions morally and ethically bent.<\/p>\n

This moral tension exposes how leadership decisions ripple beyond political lines into ethical accountability. From my view on the sidelines, when public policy disregards the hungry and the poor, it violates both deontological duty and theological responsibility. Myers reminds readers that culture is always shaped by moral agents who either reflect God\u2019s character or distort it.<\/p>\n

My Theological and Cultural Position<\/strong>
\nMy own journey as a Christian leader has led me to the conviction that ethical leadership is first and foremost spiritual formation before it is ever secular. The moral authority of Christian leadership does not come from charisma, education, or position; it emerges in what Martin Percy described in Oxford, Christians being the body language of God. This is accomplished through a willingness to lead by love, serve in humility, and stand for justice.<\/p>\n

I resonated with N.T. Wright\u2019s belief that Christian ethics is not about rule-keeping but about virtue cultivation [7<\/em>]. Leadership ethics must therefore be rooted in disciplines of prayer, reflection, and community. At the same time, I also affirm Anna Beerel\u2019s caution that even faithful leaders carry shadows of ambition, fear, and fatigue that must be named and managed through accountability.<\/em> [8]
\nCulturally, I operate in a post-Christian, media-saturated environment where moral failure is both magnified and monetized. My conviction is that transparency is paramount for a cultural shift, and that ethical leadership in this generation requires certain necessities. Things such as radical honesty, shared power, and discernment. I also believe Christian leaders must engage culture ethically this is by holding truth and compassion together as witnesses of a Kingdom where justice and mercy meet.<\/p>\n

 <\/p>\n

\u00a0[1] Ciulla, Joanne B. Ethics, the Heart of Leadership.<\/em> 4th ed. Santa Barbara: Praeger, 2020.<\/p>\n

\u00a0{2] Northouse, Peter G. Leadership: Theory and Practice.<\/em> 9th ed. Thousand Oaks, CA: SAGE, 2022. 433<\/p>\n

\u00a0{3] Anna Beerel, Anna. Rethinking Leadership: A Critique of Contemporary, 322.<\/em><\/p>\n

{4] Schein, Edgar H. Organizational Culture and Leadership.<\/em> 5th ed. Hoboken, NJ: Wiley, 2017. 47<\/p>\n

[5] Jeff Myers, Understanding the Culture: A Survey of Social, Political, and Religious Trends<\/em> (Colorado Springs, CO: Summit Ministries,\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 2017), .<\/p>\n

[6] Myers, 229.<\/p>\n

[7] Wright, N. T. After You Believe: Why Christian Character Matters.<\/em> New York: HarperOne, 2010.<\/p>\n

[8] Beerel<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Ethics and leadership have always shared a complicated relationship. History is replete with numerous charismatic leaders who achieved major outcomes but left moral devastation in their wake. From corporate boardrooms to classrooms to pulpits, leadership often walks a slippery tightrope between influence and integrity. Joanne Ciulla in her book Ethics, the Heart of Leadership reminds […]<\/p>\n","protected":false},"author":202,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[3502],"class_list":["post-42515","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-dlgp03-myers","cohort-dlgp03"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/42515","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/202"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=42515"}],"version-history":[{"count":3,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/42515\/revisions"}],"predecessor-version":[{"id":42521,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/42515\/revisions\/42521"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=42515"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=42515"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=42515"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}