Faith_Leadership

Educational leadership continues to be re-defined in the contemporary age. There are, seemingly, many reasons for research into this field and, undoubtedly, the complexity of the subject allows an equal array of disentanglement, analysis, interpretation and subsequent models of best practices or distinguishing characteristics. Research over the past decades has centred on advocating for the need for a shift in meaning, perspective and scope of leadership and the likes of Hargreaves and Fink, (2004) and Lambert and Crowther (2002), Duignan and Covey amongst a pyramid of others support this interest. Professional experience, the abundant amount of literature passing across the desk daily, reflection, and professional learning also confirms the research need. Furthermore, there is an acknowledgement that a diverse range of leadership frameworks and styles do exist and providing a simplistic model of leadership is challenging if not unrealistic. As Sergiovanni states, “even leaders who do the same things don’t always turn out to have the same effects.” (Sergiovanni, 2001, p. 20) Accordingly, scholars and educationists realise that educational leadership is beyond simply ‘keeping the school as a system running smoothly” (Treston, 2005, p. 68) and there has been a redefinition of the assessment of needs in relation to educational leadership. Notably, leadership of the past demonstrated a hierarchical nature that has relied on sanctions to bring followers into line is defunct. The ‘Great Man’ theory appeared well suited to educational leadership. (Sergiovanni, 2001, p. 20.) However, leadership is no longer domination, or power but rather is understood as “an influencing relationship that supports a community of believers pursuing a transactional cause.” (Duignan, et al, 2003, p 2.) The emergence of more females to educational leadership roles is one area that is worthy of acknowledgement and, arguably, may account for greater relational leadership as opposed to an authority and position basis of leadership. Nonetheless, the role of effective leadership, regardless of gender, is also recognised as a crucial and critical component of a quality education system. Notably, the influence of a moral foundation to teaching and learning in education, beyond the singularity of scholarship, provides a foundation for re-emphasising and enhancing leadership that has, as a touchstone, faith and spiritual education. Until recent time there has been limited discussion and priority given to the role that faith and spirituality has in leadership. In fact, as at dinner parties, the discussion of the link between religion, spirituality and leadership has been avoided, ambivalent or, at best, not spoken as a quenching cocktail. The advent of a new millennium educational perspective has identified that “spirituality“ does have a place in successful organizations and that effective leadership includes a spiritual or faith element. Attitudes to spirituality and religion in the workplace have changed and there is a place and function today for a faith element in organisations. The reasoning for such a movement of interest may be due to the increasing recognition of flawed leadership, or more acutely, flawed leaders. The outcome has been to identify leadership and leaders who demonstrate integrity and service and still achieve extraordinary achievements. In education, specifically, the core values of society are inherent in the fabric of learning that prepares a future generation and imbues them with the core values of civilisation and social well-being. Therefore, faith leadership continues to emerge as a field of research interest. Appropriately, the purpose of this paper is to: • present a literature review and personal reflection and experience to define the nature and purpose of faith leadership. • suggest a policy and rationale for faith leadership in Catholic Schools. • critically reflect on leadership in current and past workplaces, bearing in mind examples and expressions of faith leadership. • offer recommendations and improvements for expressions of faith leadership so that this is sustainable and commonplace. • provide concluding observations on faith leadership and its relevancy to our contemporary world of education. Fortuitously, the characteristics of faith leadership can be defined and within definition the importance of this aspect of leadership is seen to transcend other ethically based theories such as those of Gardner, 1986. (Sergiovanni, 2001, p. 35.) Moreover, a definitive description, as an understanding and appreciation of the characteristics and purpose of faith leadership, is necessary before any policy can be contemplated or developed. If leadership has, at its simplest been defined as “ influencing people in wholesome relationships to achieve what these people set out to do and to become” (Treston, 2005, p. 68.) and faith leadership, described as leadership that “provides educational opportunities for members of a school community to encounter the Catholic faith, to experience its gift and to enhance life decisions in response to it, then there are two articulated definitions that direct this paper. Consequently, the guiding path offered through faith, hope and love, enables faith leaders to support a community of life and worship that recognises, accepts and cooperates with the mysterious action of God in our lives. (Spry et al, 2004, p. 3.) Furthermore, there is support for the more general emphasis of society on leadership that has, at its core, moral consideration. Notably, such a foundation has been evident in Catholic schools and drawn from Catholic tradition embodied in the teachings of Jesus Christ. Experience and a review of the literature, I believe, also unearths faith leadership as more complex, multi-faceted and involved than Spry’s somewhat superficial appraisal. Therefore, it would be narrow and even detrimental to limit a faith leadership definition to Spry’s consideration. As with other more general theories on leadership there are innate constraints, based on the variance of leadership styles and characteristics, to be so finite. To fully appreciate and understand the nature and purpose of faith leadership, it is important, seemingly, to spend some time (and words) to review the array of literature available and look initially, and specifically, at how religion and spirituality are defined. These elements are facets, I believe, of faith leadership in the Catholic School and will prove to be important in an endeavour to later provide a policy and justification for such leadership. If the premise is upheld, that spirituality has a diverse array of meanings; what becomes apparent, despite no real consensus, is that it involves the individual and has a strong personal nature. In other words, spirituality is “the personal quest for understanding answers to ultimate questions about life, about meaning and about relationship to the sacred or transcendent, which may or may not lead to or arise from the development of religious rituals and the formation of community” (King & Crowther, 2004. p. 85) and/or “an awareness within individuals of a sense of connectedness that exists between inner selves and the world (Stamp, as cited in Korac-Kakabadse et al, 2002). Furthermore, it is the “desire to find ultimate purpose in life and to live accordingly” (Mitroff & Denton, as cited in Korac-Kakabadse et al, 2002) Definitions of spirituality, in a religious sense, are more specific and concrete, with religion described as “a group activity that involves specific behavioural, social, doctrinal and denominational characteristics” (Fetzer Institute, 1999) and as “ an organised system of beliefs, practices, rituals and symbols designed to firstly, facilitate closeness to the sacred or transcendent or foster an understanding of one’s relation and responsibility to others living together in a community” (King & Crowther, 2004, p. 85). The outcome, faith leadership in the Catholic School, has as its core, both spirituality and religion. The inter-play between these concepts provides an insight to the personal interpretation of faith leadership. At this point I want to digress slightly and draw on personal reflection in an endeavour to further unpack the nature and purpose of faith leadership. Chris Gleeson in an address to the 2006 Pastoral Care conference referred to Os Guinness and his description of character as “what we are when no one sees but God.” Character, he sees, lies deeper than values and far deeper than philosophies, allegiances, memberships, or accomplishments … a person’s character is the deepest expression of what constitutes him or her as a unique individual. Character is our personal seal, our indelible imprint. I will refer to this later but do want to highlight that I believe there is also a correlation between character, as he defines it, and faith leadership. Study in other units introduced me to the work of Staratt, Covey and Treston, amongst several writers all of whom aid my quest to understand the nature, characteristics and purpose of faith leadership. Consequently, in doing so these authorities contribute to a basis for the development of a policy, a deliberate plan of action, to guide decisions and achieve outcomes. Notably, Starratt (1991) advocated that leaders need to reflect upon their own personal and professional codes in order to be prepared for the daily ethical dilemmas that they face. “Leaders need to be deeply reflective, actively thoughtful and dramatically explicit about their core values and beliefs” (Bolman and Deal, 1991, p. 449). Treston identified seven habits that he suggests constitute effective, quality leadership. He described what he titled authentic, ethical and servant leadership through seven habits. The first habit self-leadership – “learning to engage in one’s own personal and professional development,” developing one’s own credo, and ‘allocates time and resources to sustain and expand vision and dreams for new possibilities” (Treston, 2005, p.69). Integrity, “remaining faithful to one’s own beliefs, core values and being able to articulate them” is the second habit. This involves being truthful and applying values to resolve dilemmas. The third and fourth of these habits sees leaders supporting and developing positive relationships and competencies. Relationships between people in a school community, “fosters a collaborative team approach to the mission of the school in its endeavours to provide a holistic education.” (Treston, 2005, p. 69.) Developing competencies and skills necessary for the efficient running of a school and action, he believes, as important to fulfil the vision, otherwise chaos reigns. Leadership also requires passion - “investing vital physical, emotional and spiritual energy in the promotion of teaching and learning,” courage – “being prepared to remain steadfast to one’s beliefs, even in the face of opposition,” and wisdom - “empowering people to make choices.” These characteristics describe the final three habits. (Treston, 2005, p. 70.) Finally Covey (1990) advocated for a resurrection of principles in leadership and described seven habits; with habit 2 and 7 particularly relevant. Habit 2; “ begin with the end in mind” where Covey sees an organisation creating and identifying a mental vision and purpose and then committing to the principles, values and relationships inherent. In Habit 7 Covey suggested leaders need to ‘sharpen’ the saw. In this sense he maintained that leaders need to be constantly renewing their physical, social, emotional, mental and spiritual beings. I believe that these authors also contribute, succinctly, to building a picture of a policy for, and defining the nature and purpose of, faith leadership. It is relevant here to reflect briefly on the term leadership and its characteristics. The Gospel of Luke defines a leader as “one who serves” and research reveals a plethora of definitions of leadership. I am attracted to the definition provided by Fry (2003) where he describes leadership about managing people to change and Kouzes and Pozner (1987) who see leadership as “the art of mobilising others to want to struggle for shared aspiration.” Complementing this, in an earlier study unit, I was introduced to two educational leadership models; the first developed by The Australian Principals’ Association Professional Development council (APAPDC) the “L5 framework for school leadership” and the second, Burford, Bezzina and Duignan’s LTLL “Leaders transforming learning and learners” model. There are elements in both of these frameworks that I believe, too, contribute to a faith leadership policy. Specifically, the APAPDC describes leadership emanating from within, as cultural and wise; as “leadership that understands and acknowledges community cultural values; acts ethically, reflects on beliefs, practice and behaviour, and involves importantly clarity, courage, and compassion. It also acknowledges that leaders need to be resilient and must nurture themselves personally and professionally. ”Specifically it challenges leaders to articulate personal beliefs and values and consider how these underpin their work; challenges their notion of what they want to achieve for students, staff and schools; insists that they know, understand and respect their school community, while still being able to take responsibility for achieving this vision and demonstrating optimism and integrity in challenging times.” (APAPDC). The LTLL model similarly challenges leaders to reflect on their values and to be clear about the defining characteristics of their school and Staratt (2004) similarly referred to leadership that committed to “an ethic of authenticity, responsibility and presence.” Again this supports the notion that leaders bring their deepest values and beliefs to their workplace. They act with the good of others as their prime motivation and challenge others and themselves to be and do better. Their presence inspires, through sensitive listening and compassion, and lifts the morale and spirit of those around. To define faith leadership, then, is to synthesise the research, the authors referred to, contribute personal experience and endeavour to integrate the terms religion, faith and leadership in such a policy. Vitally, faith leadership emanates from within an individual. It has at its core values; e.g. verity, freedom, felicity, justice, sincerity, and understands and also appreciates its diverse community’s cultural values. It is leadership that is ethical, is deeply reflective, actively thoughtful and dramatically explicit about the values and beliefs it seeks to model and extol. It involves character and is motivated with the good of others in mind and challenges all to be better. Faith leadership inspires and lifts the morale and spirit of those around. It belongs to all, and is the mission of everyone within an organisation; it is not the quest of the individual. It is leadership where “ will, intellect, values, feeling, intuition and vision all converge. (Ashar, Lane- Maher, 2004. p. 259) Faith leadership, particularly in Catholic schools strive to pursue these fundamental characteristics and are anchored in the values and ethics of Catholicity while supporting parents in their role as first educators in faith. What makes a Catholic school distinctive is its religious dimension is to be found in; • the educational climate • the personal development of each student • the relationship established between culture and the Gospel and • the illumination of knowledge in the light of faith (Sacred Congregation for Catholic Education, 1988, p.1.) Any policy on faith leadership also recognises this and also acknowledges the challenges that Catholic school leaders face in the 21st century; in an “era of social, economic, cultural and religious change.” (Treston, 2000, p. 1.) These challenges were discussed at length in assignment one and revealed as • changed attitudes to religion, • our changing times and world, • the structural changes and • the changed nature of the Catholic school and compliance issues. The policy needs to find expression not only in the traditional Catholic features of the school e.g. religious education classes, liturgies, community service but within all programs as a holistic embedding of spiritual nurturing. It must pervade and be embedded in all aspects of the school and be initiated from a whole school perspective. What is taught and how it is taught has to congruent with the values and beliefs of the Catholic Church. This must be at the heart of all that is done. In 2000, the National Catholic Education Commission (NCEC) released a statement that outlined the “aspirations for Catholic schools.” The NCEC refers to a “special spirituality; the manner and style of expressing Catholic faith, not only through explicitly religious rituals and symbols, but also through the cultivation of Christian habits and virtues in everyday activities and practices.” and “assumes and implies that there are principles of Catholic teaching and practise that infuse the governance of any Catholic institution.” (NCEC, 2002, p 4 - 6) These ideals can be generalised as the principles of Social Teaching of the Catholic Church and described through Rules or "Canons," encapsulating the elements of both the New and Old Testaments that were adopted by the Apostles at the Council of Jerusalem in the first century. There are 1572 canons, divided into seven "books/topics." In much the same way that ‘we’ live under civil law, Catholics also live under Canon law. For example, Canon 803 defines “a Catholic school as one under the authority of the competent ecclesiastical authority or acknowledged by the same. The formation and curriculum in a Catholic school must find its basis in Catholic doctrine both in word and in deed.” Furthermore Canon 795 states that, “not only does a Catholic education develop an individual’s academic talents, but should also seek to develop a person’s physical, moral, and social talents. Most importantly, a Catholic education should deepen a person’s spiritual life and commitment to serving God. My policy also acknowledges this and sets out to facilitate this. Before attempting to specifically outline a policy for faith leadership it is imperative to provide a rationale for it. “ Without work, all life goes rotten – but when work is soulless, life stifles and dies.” (Albert Camus) Discussion of faith, religion and the connection between these aspects and effective leadership has for many years been avoided or not considered relevant. What has emerged, although not really new; Plato initiated a focus on leadership in 386BC; is an appreciation that leadership and leaders are “more crucial to the survival and adaptation of social institutions than management” (Korac-Kakabadse et al, 2002, p. 165) and that incorporating spirituality and a faith element into the workplace is responsible for improvement and success; spiritual leadership sees both the leader and the follower more committed and productive” (Fry, 2003 p. 694). Holistic leadership, incorporating the fundamental arenas that define human existence – the body, heart and mind and spirit” (Moxley, as cited in Fry, 2003, p 694.), is essential. This is an expression of faith leadership as I have attempted earlier to describe it. The role also includes, in part, an obligation of the faith leader to evangelise and share the news about Jesus with others. Accordingly, a policy for advocating faith leadership. I am attracted to the work of two people also here in an endeavour to explain a policy. Fry described a causal model for spiritual leadership which firstly entails “creating a vision wherein organisation members experience a sense of calling in that their life has meaning and makes a difference” and, secondly, “establishes a social organisational culture based on altruistic love whereby leaders and followers have a genuine concern and appreciation for self and others.” The second, Treston, who reflected on the need for a leader to be: • critically reflective – capable of critically reflecting on the meaning of life, work and learning; • intuitively connected – able to tap into the wisdom distilled from the warp and weft of life • • responsible – capable of applying ethical standards to complex and perplexing value-tense situations; • spiritually courageous – has struggled with “the meaning of life” and has the spiritual scars to show for it; • emotionally mature – able to engage others in mutually beneficial relationships; using heart as well as head; • culturally sensitive – capable of discernment with regard to differences and respond with consideration and empathy to individuals/groups; is in tune with the culture of their organisation. He described this as authentic leadership. Elements of both frameworks are part of my faith leadership policy. A policy for faith leadership, then, has a clearly articulated vision. “Where there is no vision the people perish.” (Proverbs 29:18) Vitally, a vision “refers to a picture of the future with some implicit or explicit commentary on why people should strive to create that future.” (Fry, 2003, p. 711). In more detail, a vision statement necessitates, ‘”a mental image of a possible and desirable future state of an organisation” (Blanford, 1987, p. 48), as the articulation of aims, beliefs and values. Overwhelmingly, the synergy between the pronouncement of faith leadership through vision and its public statement is the most significant aspect of an organisation and should underpin every action and interaction, and be a constant, living guide for what is desired and attained. The vision statement determines the culture, the relationships and life of those in the community. Accordingly, a clearly articulated vision is the key to success and effectiveness and the vision must be comprehensible to all parties; students, parents, teachers, school council, visitors by clearly identifying shared values and provide a framework for practise and for the vision to become a reality. As Fry would paraphrase: faith leadership involves developing “an inspiring vision and mission” (2003, p. 710) that integrates the social teachings and doctrine of the Catholic Church. The paramount importance to define the extent of the policy incorporating a mission or vision is that the policy highlights what the school stands for and its reason for existence.” (Fry, 2003. p. 711) The mission, appropriately, defines the school’s culture and core values. “Values define cultures and are one of the fundamental elements of societies; every community shares values is one way to describe such ideals (Rinaldi, 2006, p. 138). If “values are the signposts in our lives” (Mackay, 2005, p. 18) and are an “enduring belief that a specific mode of conduct or end-state is personally or socially preferable. Values are multi-faceted standards that guide conduct in a variety of ways”, then the place of faith leadership finds a compelling reason to define policies that demonstrate a school’s mission and values. (Rokeach, as cited in Kriger & Seng, 2005, p. 792). Faith leadership, then, makes explicit its mission and its values, including “love for the other as oneself” and of altruistic love. Those leading need to seek to adhere, model and espouse these values, the vision and the mission in thought, word and action if there is to be legitimacy in their leadership. Policy developed in such a manner demands ownership and a commitment by all; it is not the sole responsibility of the Principal or the leadership team. In the Catholic School, “prime responsibility for creating a unique Catholic school climate rests with the teachers, as individuals and as a community. It depends on all staff as to whether the Catholic School achieves its purpose. There is also an acknowledgement of the role played by parents and the wider community. Effective faith leadership is collaborative; an ongoing and mutual process in which everyone learns from each other and then grow together in faith. The inclusive nature of authentic faith leadership exhibits the depth of leadership when the mission, values and policies are in accord. Specifically, faith leadership seeks to produce harmony between culture, life and faith by; - preserving the Catholic identity of the school. o Faith leadership actively and collaboratively promotes, maintains and enhances the Catholic faith and ethos of the school. - providing education in life and faith. o Faith leadership actively and collaboratively promotes, maintains and enhances an education in faith and opportunities for faith development. - celebrating life and faith. o Faith Leadership actively and collaboratively promotes, maintains and enhances processes for reflection, prayer and liturgical celebration. - supporting action and social justice. o Faith Leadership actively and collaboratively upholds a commitment to social justice and action in the school and wider community. - providing service. o Faith Leadership emulates the model of Jesus Christ in providing service to the community. Ideally, the faith leader in the Catholic school has the skills knowledge and attitudes to ensure a Catholic vision is articulated, works collaboratively to translate the vision into action, demonstrates and models the vision and the values espoused: they create and sustain a caring, Catholic ethos. The faith leader develops strategies for effective faith formation and defines, models, preserves and the special and unique characteristics of the Catholic school. The Faith leader openly shares their faith with others and creates an environment where this is the norm. A final element and comment to the faith leadership policy is that it must be sustainable. Sustainable leadership is described as “developing deep learning that spreads and lasts, in ways that do no harm to and, indeed, create positive benefit for others around us, now and in the future. (Hargreaves and Fink, 2003, p. 17). They describe seven principles of sustainability, with principles two and four; Length and Breadth noteworthy. Sustainable faith leadership lasts and spreads. This paper now turns to reflect and critique faith leadership in my current workplace. While not having taught in Catholic schools, I have taught and led in three Anglican Schools. A critique of Faith leadership in these institutions is my nearest comparison where denominational separation does not diminish the model of Jesus as a faith foundation for education. Pulteney is a co-educational school in the Anglican tradition. . The School attracts students from a wide range of socio-economic and religious backgrounds, creating a unique learning environment that is vibrant and diverse. Pulteney is a school that abounds in optimism and enthusiasm. It wants parents, families and the community to feel welcome, and to be partners in the education of the children and young adults in their care. The focus is on building positive and meaningful relationships and on providing high quality teaching and learning experiences. Sadly, there is little mention of faith, and Pulteney’s commitment to Anglicanism or religion and its place, role and importance in daily school life. Faith and religion is limited to attending a weekly Chapel service and a timetabled regular Values and Ethics lesson. There is no explicit faith leadership policy at Pulteney and this itself is worthy of criticism. Correspondingly, there is no vision, espoused values or mission, other than openly expressing that the school is founded in the Anglican tradition and supports the ethos and objects of the Anglican Church. I would also argue that many staff do not know what these are nor understand what this means. The policy I outlined earlier sees this as a conflict. More supportive of faith leadership, “Educating together in Catholic schools” (CCE, 2007. p. 43), acknowledges that the quality of the Catholic school depends on the quality of the staff and that relevant, on-going professional formation is pivotal for educators if Jesus is to live in their hearts.” (McLaughlin, 2008, p. 47.) No such statements or professional development programs exist at Pulteney and highlight a weakness. The lack of mission or vision statement also highlights that the values espoused by the Pulteney community are not explicit. The school staff have never, to my knowledge, unpacked what it means to be Anglican and the associated values. Another issue when seeking to promote faith leadership and assist policy formation. A further criticism of the faith leadership model at Pulteney would be that it is owned by relatively few. Staff see the religious, spiritual and faith development as the mantra and responsibility of the school Chaplains. In part this is due to their lack of commitment to the faith and their knowledge. Educating Together, coupled with the research by Kouzers and Posner, (2002), confirms that the proof of formation programs as in “ witness, or walking the talk.” “Teachers educate and can de-educate with their verbal or non verbal behaviour” (CCE, 2007, p.38) and that there needs to be cooperation between lay and consecrated persons ” (McLaughlin, 2003 p. 37). Having identified a number of areas of concern for the current faith leadership model at Pulteney I now turn to making recommendations for improvement. One of the greatest challenges is to live the life and values espoused and be true to the articulated mission and vision. Often there is a gap between rhetoric and delivery and I would argue that their needs to be a central focus for successful faith leadership. Clear, explicit and articulated value, are necessary with the community committing themselves to such values through their words and deeds. The core values that the school wants to foster and permeate all aspects of the school culture should have an ongoing and central place in all that the school does. Faith leadership should be discernible in every aspect of the school that clearly expresses this. There should also be a vision that makes explicit a commitment to faith and spirituality. Closely associated with this is relevant ongoing professional development. The time given to develop staff spiritually should be evaluated and provided if lacking and insubstantial; this should be common-place, on-going and a priority. “The prime responsibility for creating a unique Christian school climate rests with the teachers, as an individual and as a community” (McNamara, 2002, p. 4) and teachers should be given ample opportunity for faith formation and exploring their own spirituality. Of course what is also important is ensuring that religious education enjoys a high profile in the school, it should attributed equal importance as other key learning areas and be taught with rigour. Knowledgeable, committed teachers should be engaging children in thinking about their religious faith alongside an academic program. Evaluating the Religious dimension of the school to ensure it provides a faith element is recommended. This was seen to be deficient and in need of immediate attention; there must be a visible and discernible Anglican perspective in this instance or a Catholic one as relevant. This must inform every aspect of school life. The Catholic schools of the twenty first century aim to provide a holistic education and in doing so create students that are spiritually aware, highly creative and imaginative, technologically sophisticated, globally minded and able to contribute to the society in which they live. Catholic school seek to offer a quality, integrated, holistic and critical education aiming fundamentally to nurture the humanity of students. Faith leadership, together with a plan, guiding principles and policy for this play an integral role in achieving this students come first approach. This paper has attempted to define the key factors in faith leadership that provide authentic, inclusive, planned, policy-driven characteristics where the ideals of education, to promote the spiritual well-being of our next generation, are considered. The opportunities for relevant, genuine and clear-minded faith leadership in a contemporary period of complexity and societal change have never been more pressing. The reward for faith leadership that leads communities with integrity and value-laden intent is to the benefit of all in that community. Righty, so, as this paper has stated, the interest in faith leadership, is, accordingly, a rich and appealing area of research. References APAPDC (2003). 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