Practical theology as embodiment of Christopraxis-servant leadership in Africa

Gordon E Dames

doi:10.4102/hts.v73i2.4364

Abstract

This article proceeds from the aim to revitalise the value of a service ethic for human well-being and the common good of all. The service delivery crisis in South Africa and Africa forms the context. A contemporary example of an embodied practical theology of service is offered, followed by a theological and social analysis of service delivery in South Africa. A theoretical service ethic framework with special reference to practical theology as a living Christopraxis is discussed. Finally, the value of diaconology as a science of service is presented, followed by the conclusion.

Highlights

There are multiple contemporary examples of dysfunctional communities, institutions, people and leaders in local African realities (Mwambazambi 2013:154)
Open Access holistic approach to work; promoting a sense of community; and the sharing of power in decision-making’ (Spears in Adhiambo 2012:166). Such leadership values resonate with Kä Mana’s vision of a new reconstructed African society. It raises crucial questions: How do we realise these values today? How do we identify the traits of servant leadership? What are the essential characteristics of servant leadership as the key or guiding principles to African leaders? Robert Greenleaf’s characteristics for servant leaders may present us with an answer to these questions, namely leaders’ abilities of ‘listening; empathy; healing; awareness; persuasion; conceptualisation; stewardship and; more importantly a commitment to the growth of people’
Clarifying practising practical theology in contemporary South Africa becomes a prerogative of engendering a ‘practical-critical activity’ for a ‘radical consciousness’ towards a ‘new language and a new vocabulary’ of serving humanity by decolonialising institutional knowledge regimes and in shaping the futures of young emerging leaders

Summary

Introduction

There are multiple contemporary examples of dysfunctional communities, institutions, people and leaders in local African realities (Mwambazambi 2013:154). Leaders are called upon to promote a lasting legacy of existential, moral and spiritual change in society. The foundations of African society, the family, African traditional religion, culture, customs, morals and the Church ‘are shaken by the assaults of materialism, of mental alienation and of ideologies which are opposed to their preservation’ (Mwambazambi 2013:154). For example, Kenya, have elevated themselves as kings and or chiefs.. Servant leadership may offer a solution to these self-imposed notions of superiority (Adhiambo 2012:157). Suffice it to say that the vacuum of servant leadership and consequent misfortunes of African leaders leaves much to desire:

Objectives

Conclusion