dissertation

359
12.5.1 Concluding Reflections
Leadership is a many sided, complex phenomenon that no definition can be expected to
fully capture. The definition of missional leadership that we offered above does not,
then, claim to be ‘definitive’. We do think, however, that it provides a useful lens to
bring into focus what is going on in a Christian community, and that it can help to
shape the acts of leadership that are necessary in a certain context. To make this more
concrete: our conceptualization entails that in an ‘ideal’ missional church it will be the
shared vision and values, as well as the perceptions of God’s agency, that motivate people
and that help them to make decisions on their course of action. The organizational
structures facilitate, and the cultural dimension – for example the experience of belonging
– supports. Of course, the reality mostly will not conform to this ideal. Rather,
there may be many churches today in which the order is the opposite: the structures
(and the people who manage these) dominate, while there is no shared vision, hardly
any expectation of God to act, and little sense of community. 49 The definition of missional
leadership may help to draw attention to this reality. At the least, then, it may function
as a useful heuristic instrument.
When missional leadership functions as described in the definition, it is a process that
leaves no individual or group in a specific community untouched. Clearly, missional leadership
is not just something that is only relevant for those in positions of formal leadership.
50 We do think, however, that formal leaders (ordained or not) have a special
responsibility for monitoring the dynamics between the three poles of vision, culture,
and structure; to act upon one or more of these dimensions according to their personal
calling and gifts; and to provide input for the processes of spiritual formation.
Moreover, we think that it is necessary for churches aiming to be missional to develop
into a learning community, in order to mature and effectively fulfill their mission to the
world. Rather than stressing permanence, uniformity and stability, a learning community
cultivates impermanence and change (albeit not on core values or vision). It expands
its capacity to explore and clarify its purpose; it nurtures new and expansive patterns
of thinking; it modifies behavior to reflect new knowledge and insights; it sets free
collective imagination and aspiration; and it is proactive in the building of relations, also
with individuals, communities and organizations outside its own community.
49
Cf. Haasnoot, Neem je plaats in, 50-55.
50
Cf. the interesting musings of Philip Clayton, whose understanding of Christian leadership has been “turned
upside down” after a conversation with the emerging church leader Spencer Burke: “Today, the leaders
who influence our faith and action are those who convene (or moderate or enable) the conversations that
change our life – or the activities that transform our understanding of ourselves, our world, and our God. It
could be an older Christian who convenes discussions at a church, a house, or a pub. It could be Shane Claiborne
leading an activity at The Simple Way on Potter Street in Philadelphia – perhaps gardening in the
communal garden – that gives you a sense of community that you’ve rarely had but always longed for. It
could be a website or a blogger that you frequently go to, where you read others’ responses and add your
own thoughts.” Philip Clayton, “Theology and the Church After Google,” The Princeton Theological Review
17, no. 2 (Fall 2010), 15-16.