The Officer Women Leader - A
Husband's Perspective
from JAC Issue #16
by
Captain Richard Munn
THE SALVATION
ARMY USA Eastern Territory Territorial Task Force for
Leadership Development of Women Officers
Introduction
One of
the truly distinctive features of The Salvation Army is the
role of women in leadership. The boldness and freshness of
this singular feature is as relevant, if not more so, as it
was 130 years ago.
For the
dynamic to be fully implemented takes forthright thinking from
both men and women. It is the liberty of thought specific to
husbands that I will address. It is the freedom of thought
characterized by William and Bramwell Booth and other pioneers
of our movement. Here were husbands who were not only
comfortable with their wives in leadership, but actively
encouraged them.
Scriptural basis
The
creation story depicts man and woman together as overseers of
the land and all animal life. They tilled the soil and guarded
the garden together. The word 'helper' (NIV) or 'helpmeet' (KJV)
consists of two ideas - 'help' meaning 'share the same
tasks' and 'meet' meaning 'do it as equals.' It is only
in the curse following the fall that the original order is
distorted to the husband 'ruling over' the wife.
The
order established at the dawn of creation still exists as
valid. The task following the fall is for husbands and wives
to honestly examine the sharing model at the same time
incorporating and utilizing individual God-given talents and
gifts. It is the recapturing of the original biblical working
relationship between husbands and wives that makes The
Salvation Army use of shared ministry so magnetic.
The
Ephesians 5 classification of relationships is an important
New Testament principal that can set the tone for shared
ministry. The principal is clear - "Submit to one another out
of reverence for Christ" - with the particulars immediately
following for husbands and wives.
For the
husband to love his wife "just as Christ loved the church and
gave himself up for her" involves the 'self-emptying'
described by Paul in Philippians 2. The Officer husband who
loves his wife as Christ loved the church and gave himself up
for it takes upon himself the form of a servant, humbles
himself, and dies to self by living for the best interests of
his family and ministry.
The
Revelation image of Christ as the Bridegroom in relationship
with the church as his bride is also important. Christ washed
the feet of his bride, equipped and prepared her for ministry
and then promised she would do greater works than him.
Marriage Model
The
title of 'headship' given to the husband reflects the idea of
'source' rather than 'domination.' In other words the husband
takes the leadership in love. It is in this sense that the
husband of the woman officer leader takes the initiative in
establishing the marriage model and consequently the tone for
shared ministry. The marriage is not a battle for supremacy -
a rivalry between strong opponents - but rather, a
co-operative symbiotic venture where what is done for one is
seen as done for the whole.
Headship does not mean domination. Rather, it means accepting
responsibility for whatever we believe the call and the
expectation of God upon our lives together."
Masculinity
The
caricatured fear for some husbands is that 'if I go in for
this sharing stuff I will lose my masculinity.' Anthony
Campolo addresses the issue with characteristic bluntness. He
lists the fears men (we can substitute with 'husbands') have
about women leaders as twofold. One: Loss of status in the
eyes of other men. Two: Loss of sexual potency.
William
David Spencer, husband of Aida Besancon Spencer - both
ordained ministers of the gospel - speaks eloquently to these
misconceptions. "Far better for males to serve our wives as
Christ did the church.... enabling her to become that lovely
shaped and polished jewel glorious with lustrous good works in
the human bracelet that adorns the hand of God. And women....
will turn back a great appreciation on their husbands who will
live a life a sultan would envy. That certainly has been my
experience."
The
crucial difference between being 'macho' and being 'masculine'
is what distinguishes the husband officer who is secure enough
to liberate his wife for shared leadership. The beautiful
thing is that in doing so he becomes more masculine and his
own ministry is enhanced and complimented. At the same time
his wife is fully emancipated to minister in freedom and power
according to her own giftedness.
By
sharing in leadership the artificial pressure to manipulate
and control the success of wives, children and ministry is
eliminated.
Femininity
Female
leadership should not deny femininity, just as it should not
deny masculinity for male leaders. Men need to accept women
leaders without a reduction in femininity. For a woman to
function as a leader must not mean that she become 'like a
man.'
This is
also an issue for the husband and wife leadership team. The
woman leader should not take the caricatured male role and
transfer it over to herself. The genius of shared leadership
is in the complimentary nature of the two genders. That is why
it is so important to have a male presence and a female
presence on committees and boards. The rational masculine
tendency is beautifully complimented by feminine intuition.
One bereft of the other leaves an imbalanced committee.
Marriage types
Canada's "Faith Alive' magazine found in a 1985 survey
that 'shared leadership' marriages ranked higher on the
satisfaction scale than 'husband-led' marriages and
significantly higher than 'wife-led' marriages. Sadly,
pastors' wives were rated as the group whose marriages were
least satisfying. The conclusion of the survey is important
with regard to husband and wife officer leaders: "Those who
claim a shared spiritual leadership or mission seem to be
happiest and most fulfilled in life."
Conclusion
Husbands and wives are both 'heirs of the gracious gift of
life' says Peter. On this basis he warns husbands rather
somberly to 'treat your wives with respect so that nothing
will hinder your prayers.' One has to wonder how many male
officer prayers over the years have been hindered through lack
of consideration and respect for their wives.
Husband
officers can have the unique privilege of encouraging their
wives towards the noble task of christian leadership secure in
the knowledge that such a role is both scripturally sound and
psychologically healthy. In building up their wives for
leadership husbands tap into a recognized principal: "Treat a
person the way you want that person to be and he or she will
become that." When husbands relate to their officer wives as
genuine, god-gifted, god-ordained leaders they will become
that, to the good of all concerned.
In
practical terms this can mean shared preaching, shared days of
recreation, shared titles, and shared decision making. When
one has a guest, the other serves. When one has preached, the
other prepares the meal. When one has a project of
significance, the other assists. This is common sense and
common courtesy. It is 'one flesh.' It is the 'body of
Christ.'
The
exceptional opportunity for shared leadership in The Salvation
Army means that for husband and wife officers it is not you
or me, but you and me. The home becomes an oasis
and fortress, not a desert or battleground. The heart of the
matter is that when officer husbands assume their Godgiven
responsibility and empower their wives to reach full
leadership potential for Salvation Army ministry they will be
helped to reach theirs also.
This is
the beauty of shared leadership.
|