Introduction

Love is a simple four-letter word. Or is it? The perspective of love is varied dependent upon age, race, gender, socioeconomic status, biases, and cultures. Love is powerful! The relationship is observed in peer-to-peer, business-to-business, peer-to-business, civic organizations, social settings, and family environments.

Approach any graduate student to inquire of the greatest leader in the Bible who demonstrated love, and Jesus will unsurprisingly rank at number one. One must love God first to love his neighbor just as he loves himself. Jesus issued two commandments in the law—“love the Lord your God” and “love your neighbor as yourself.” Liu (2007) states, there is a link in the commands, wherein the proclamation is declared together as a solidification of the foundation for “all the Law and the Prophets” (Matthew 22:35–40; Mark 12:29–31). Here, the exposition comprises two dissimilar commandments, but represents an amalgamation of the concept of love. Jesus stated, “There is no commandment greater than these” (Mark 12:13, ESV). The command to “love your God” is the first commandment and “love your neighbor” is the second commandment. The order is precise from Jesus’ viewpoint. God is the Supreme Being of the universe who created and loves every human being, any creature of His should love God above His creation. Since our neighbor is one of God’s creatures who shares Gods love, we must love them just as we love ourselves. The Bible clearly admonishes, “Let us love one another, because love is from God” (I John 4:7, 21). As such, if we claim to love God, how can we not possibly love our neighbor?

Wood (2016) introduces another aspect of love for consideration, self-love. The second part of the scripture wherein we are commanded to love ourselves has the propensity to be misunderstood. According to Wood, “we are not commanded to love our neighbor and ourselves, but as ourselves” (p. 4). Further, one has the option to consider his own well-being; meaning, there is an equal concern for our personal well-being and the well-being of another. Self-love is not reflective, nor a virtue of Scripture, but a fact of humanity we must utilize as a standard. Kittel (1977) identifies agape as God’s special love for mankind, which indicates a love that makes a difference, it is distinct. “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life” (John 3:16, ESV). This love holds closely to its objects as a free act to whom the subject chooses to engage. Woods further posits God’s love is deemed as the one on high that exalts those considered lowly—both creation and humanity. It is a deeper sense of connection from a spiritual perspective. However, this connection is not limited to believers. God’s love toward humanity and creation is not limited to a covenant relationship. It far exceeds the reciprocal relationship if you love me, I, in turn, love you back. I John 3:17 reminds us, if anyone has goods from the world and sees his brother in need of it, but close your heart, how can the love of God abide in you? Hence, Wood challenges leaders that self-love is key. Self-love is the kind of love which continuously integrates our experiences of self, as persons, relative to our life experiences in a way that creates a deeper appreciation of who we are. Here, we find value in our personhood which finds meaning in relationships and naturally includes others in this holistic experience (Wood, 2008).

Leaders assume an awesome responsibility to lead while loving those whom they lead. The Bible recounts numerous leaders with such an awesome task. Winston (2018) shares a few examples. Exodus 3 provides an exemplary example of Moses as a leader of the people. In another instance, John the Baptist admonishes the people to change their behavior to prepare to do something they have not done before—something new (Matthew 3). All throughout the gospels Jesus requires change among the Jews to engage them in experiencing a new lifestyle. Leading in love is never an easy task. There will be many challenges; however, God admonishes us that all things are possible to them that believe (Mark 9:23, ESV).

Who Is the Leader?

The ideas, perceptions, thoughts, and research on leaders vary across all spectrums. Winston and Patterson (2006) conducted a study and discovered over 1000 articles with definitions of leadership broken down into 91 dimensions. An integrative definition of leadership is proposed:

Winston and Patterson (2006) posit, a leader is one or more people who selects, equips, trains, and influences one or more follower(s) who have diverse gifts, abilities, and skills and focuses the follower(s) to the organization’s mission and objectives causing the follower(s) to willingly and enthusiastically expend spiritual, emotional, and physical energy in a concerted coordinated effort to achieve the organizational mission and objectives. The leader achieves this influence by humbly conveying a prophetic vision of the future in clear terms that resonates with the follower(s) beliefs and values in such a way that the follower(s) can understand and interpret the future into present-time action steps.

Leadership in contemporary society requires a nuanced understanding of diversity to achieve unity. Winston (2018) states, the leader must recognize diversity among followers to achieve unity within the common values without destruction of the person’s uniqueness. Cox and Blake (1991) introduced the concept of “diversity management” which emphasizes the strategic integration of diverse perspectives designed to enhance organizational performance. According to Winston (2018), the leader must be innovative, supportive, flexible, and apt to train those he/she leads. Leaders must provide followers with protection to accomplish the organizational goals and objectives, as well as promote growth within the followers. Jackson and Ruderman (2019) posit the role of leadership in diversity creation is critical and requires inclusivity in decision-making. Winston (2018) states the leader aids the follower in the discovery of the innovative, creative nature within oneself through a relationship of trust.

Trust and empowerment serve as a core facet for leadership. According to Yukl (2013) leadership entails getting followers to accomplish tasks through shared goals and objectives. Empowerment is a part of this process and requires leaders to seek actions which increase the followers’ trust and belief that he can complete such a task (Kark et al., 2003). Empowerment does not exist unless trust is present (Emuwa, 2013). Empowerment is implicit and indicates the power possessed by a leader. However, it is important to bring awareness that power within the leader here does not indicate control. (Wright, 2018)

Jesus demonstrated trust and empowerment during his time of ministry. Luke 9:57–10:24 shares a very candid example of Jesus empowering the disciples prior to his soon coming departure from work on earth.

According to Wright (2018), the trust garnered from his followers yielded ten empowerment and trust principles: (a) leaders must ensure a commitment from followers; (b) leaders and followers must maintain a two-way communication; (c) leaders must be credible and allow followers’ to judge their credibility; (d) leaders must present a solid vision respected by both leader and follower; (e) leaders must consistently promote positive deviance; (f) leaders must demonstrate, then empower followers to successfully complete tasks; (g) leaders must encourage healthy, positive relationships between the followership; (h) both leader and follower must have a heart-level focus towards the vision at all times; (i) leaders must train followers at a pace which allows adequate learning and application; and (j) leaders must recognize the interdependent nature of empowerment and trust.

Finally, leaders must be reminded that Proverbs 3:5–6 admonishes them to trust God to lead and guide their own lives, to be found trustworthy in their actions and interactions (Titus 2:7), to encourage others toward good works (Hebrews 10:24), and to be empowered by the Holy Spirit for the accomplishment of God’s tasks (John 14:26). Warren Buffet offered a powerful quote, “Trust is like the air we breathe. When it’s present, nobody really notices. But when it’s absent, everybody notices.”

Who Is My Neighbor?

Who is my neighbor? Is this simply a religious connation practiced in spiritual arenas that excludes those in secular workplace settings? Or is our neighbor, our colleagues, co-workers, and managers? Human beings are considered social beings. According to Dwyer (2014), “As countless novels, songs, plays and poems testify, our ultimate happiness and despair is founded in relationships” (p. 12). She posits, satisfaction at work, family, and play depends largely on the quality of love. Love one’s neighbor is a biblical injunction identified as the central pillar for morality (Hanfling, 1993). This ideal provides direction to moral aspirations. Hanfling provides an impeccable response to “Who is ‘My Neighbour’”?

‘And who’, ask the lawyer in St. Luke’s Gospel, ‘is my neighbour?’ The lawyer has been questioning Jesus about how to ‘inherit life’, and Jesus directs him to the Old Testament injunction ‘You shall love your neighbour as yourself’. There follows the famous parable in which a traveller has been stripped and beaten up by by robbers, two people of the religious establishment – a priest and a Levite- who happen to pass take care to avert their eyes, and finally a passer-by who is not even a Jew but a Samaritan has compassion on the victim and takes care of him … Jesus enlarges the scope of the word ‘neighbour’, and the moral obligation neighbourliness involves”. (p. 145)

I John 4:7, 21 states, “Beloved, let us love one another, for love is from God … And this commandment we have from Him, whoever loves God must also love his brother” (ESV). Hence, those who love God must also love their sisters and brothers. Thus, love is required even when one has or has not seen his sisters and brothers. Liu (2007) states, “We may say in this sense that the love for God is not only an indispensable basis for the love of neighbor, but also the supreme principle of Christian love as a whole, because the love of neighbor is both derived from it in origin” (p. 682). The love of one’s neighbor represents a major extension of our love for God in a perfectly manifested form. Romans 13:8 declares, “for whoever loves others has fulfilled the law” (ESV). God is love and loves every human being. His foundation of love promotes love for one’s neighbor.

Love by Leaders Defined

Winston (2002) states, leadership is love! Four types of love exist in the Greek: eros, phileo, apape, and agapao. Eros indicates a sexual love. This type of love is inappropriate for leaders in the workplace. Phileo represents a brotherly love. This love indicates love between family, siblings, or those in close relationship. Agape love is deemed as a self-sacrificial love. Agapao love indicates a moral love where one does the right thing for the right reason at the right time. Further, agapao love is extended in a moral or social sense,”embracing the judgment and the deliberate assent of the will as a matter of principle, duty, and propriety” (p. 5). The Table 5.1 provides scriptural references which identify similarities in the use of both agape and agapao love.

Table 5.1 Gospel Scriptures on Love using Greek
Full size table

Winston (2002) defines agapao love based on the Golden Rule: “Do unto others as you would have them do unto you.” He then provided a different perspective as a Platinum Rule, “Do unto others as they want you to do unto them” (p. 8). It is a moral love leaders must consider highly with respect to the spiritual and human aspect of other leaders, followers, and employees. In essence, employees are human beings, rather than mere embodiments of flesh and blood, which require mental, physical, and spiritual nourishment. Leaders must consider the totality of the employee which serves as the basis of agapao love. Employees represent more than “hired hands,” but “hired hearts.” De Pree (1992) states leaders must love employees so deeply that a desire to identify talents and gifts to increase organizational productivity with less effort is present. The agapao love also ensures the leader recognizes the reciprocal benefit for the employees. De Pree provided a vivid description of the servant leader relationship in settings between employer and employee:

A Jazz band is an expression of servant leadership. The leader of a jazz band has the beautiful opportunity to draw the best out of the other musicians. We have much to learn from jazz-band leaders. For jazz, like leadership, combines the unpredictability of the future with the gifts of individuals. (p. 9)

Leaders must love their employees; however, an understanding of how to love is a necessity. Moral love commences with values. McCombs School of Business defines values as one’s individual beliefs which guide human behavior and motivate action. Values embody intrinsic worth, such as freedom, truth, and love, while other values include courage, ambitions, and responsibility. Leaders who express love create an environment, so the employees’ insights and intelligence are highly considered in the workplace. Relationships do not exist solely on a transactional basis, but as an element of the transaction. These relationships are existent in realms of transformation (Winston, 2002).

You can write down your values until your face gets blue, but if you don’t live them they mean nothing.—Arlene Mulder

Servant Leadership as Love in the Workplace

Greenleaf (1997) is well known for his simplistic definition of a servant leader where “The servant-leader is servant first” (p. 27). Furthermore, Greenleaf emphasizes the fact the servant must always empathize, accept, and never reject others. A key distinctive feature for servant leadership is embedded within the holy principal and the heart. John 13:16 states, “Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him” (ESV). Henson (2021) shares an exemplary example of Jesus as servant leader mentor and equalitarian during the washing of the disciples’ feet. John 13:7–17 highlights the very servant nature of Jesus in his interaction with the disciples. We must consider John 12 which prefaces the feet washing. In John 12, Jesus discusses His departure or pending death as a fulfillment of the Scriptures. He candidly tells his disciples in John 12:26, “If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him” (ESV). John 13 transitions to the Passover meal where Jesus knew that His time was nigh, and He would go to be with the Father. The narrative is structured such that the foot washing occurs following the feast. According to Rainbow (2014), Jesus removed His vestments during dinner and proceeded to wash the feet of the disciples (John 13:5–8, 12, 14). Further, the disciples were considered clean already since they had received the Gospel of Jesus Christ (John 15:3). I John 1:7 states, Jesus’ blood cleans everyone from sin who walks in light. The ideas of leading as examples, servanthood, and placing others before self are all indicative of servant leadership. According to Henson (2021), servant leadership is considered countercultural. DeSilva (2004) posits Jesus contrasts the way the world classified greatness which influenced the disciples view of Jesus relative to their callings. The world defines greatness based on leadership power; however, greatness is found when one gives of himself for others (Gotsis & Grimani, 2016).

Patterson (2003) introduces compassionate love as an antecedent for servant leadership. Patterson states compassionate love is instrumental to servant leadership and viewed as the cornerstone of the servant leader relationship. This type of compassionate love is called agapao love, mentioned in the introduction. According to Winston (2002), agapao love involves love that is moral, unselfish, and founded on what is good for others (Patterson, 2003). Agapao love implies that one is committed to do the right thing, for the right reasons, at the right time, such as the works of Jesus.

If one is a servant, one leads; if one is a leader, one serves (van Dierendonck, 2011). Greenleaf (1977) noted in earlier writings, to consider this idea of leading and serving, one must consider the motivation he/she has to serve. The motivation implies the desire to promote personal growth and encourage personal interest (Ng & Koh, 2010). Compassionate love is recommended again to attain a deeper understanding of one’s motivation to serve (Patterson, 2010). The concept of love has been categorized as mysterious for centuries (Myers & Shurts, 2002). Interestingly, it can be as mysterious as the leaders who lead.

Compassionate love then should be considered an underlying motivator for servant leadership since it emphasizes a high need of those who follow (Mayer, 2010). The characteristics of compassionate love consist of valuing others at higher levels than oneself, giving others freedom to make choices, a deep awareness of the feelings and needs of others, and emotional engagement with an open and receptive attitude for others (Underwood, 2008).

Compassionate love is also aligned with essential elements for wisdom (Ardent, 2003, 2004). Wisdom is the ability to instill ways of life into others which has a positive influence on the individual from a personal and societal perspective (Staudinger and Gluck (2011). Wisdom based on a psychological perspective consists of the ability to address challenging questions regarding life’s meanings, the ability to handle daily uncertainties, and the overall ability to utilize high levels of knowledge to provide balanced advice for others (Baltes & Staudinger, 1993). These wisdom descriptors align with servant leadership such as holding something based on trust while serving needs, work which leads to consensus, foresight of outcomes through intuition and stewardship, and listening are essential.

The currency of Heaven is servanthood and service which pleases God. Galatians 5:13 charges us that although we are called to be free, not to use this freedom to engage in sin, but to serve each other in love. Just as God loves us with an eternal love, we are to love our brothers and sisters with the same love.

Relational Leadership as Love in the Workplace

Leadership consists of a suite of complex competencies, visions, and personal attributes which may require additional educational development, role modeling, and mentorship. Leaders build capacity and empower others while making tough decisions. A core component of leadership is credibility, which is only earned after a demonstration of both transparent and ethical approaches in business practice (Edmonstone & Western, 2002). Employee engagement consists of an investment in cognitive, emotional, and physical energy of oneself in workplace tasks or roles. Studies show that employee engagement is deeply connected to organizational commitment (Hallberg & Schaufeli, 2006); physical well-being (Christian & Slaughter, 2007); financial returns (Xanthopoulou et al., 2009); and job satisfaction (Wefald, 2008).

According to Wylie (2011), humans were created by God for relationships. Balswick et al. (2005) posit human beings were made in the image of God and created to participate in reciprocating relationships. The ideology behind the reciprocating self is humans are designed to live as their unique selves while in relationship with God and others. Genesis 1:26–27 requires a closer look at the pericope to understand the triune of God, or trinity. There is a mutual relationship of giving and receiving wherein humans live with and for one another.

The relational leadership observed through Jesus Christ is paradigmatic as He transitions from referring to the disciples as servants to friends (John 15:15, ESV).

Relationship Between Servant Leaders and Relational Leaders in the Workplace

The proposition of an agapao leadership (servant leadership) compared to the economic form of leadership (relational leadership) is the agapao leaders focus less on the overall organization, but more on individuals who are responsible for the functions necessary to run the organization. According to Winston (2002), the needs of the individual are most important (Winston, 2002).

Winston and Field (2015) clarified the servant leadership operationalization with identification of the unique actions by leaders deemed essential for the establishment of servant leadership. They identify ten essential behaviors of servant leadership: (a) authentic actions; (b) service regardless of gender, race, or nationality; (c) service to others as a responsibility; (d) genuine employee interest; (e) service as the utmost importance; (f) sacrificial help as a necessity; (g) trust is key; (h) honesty is a must; (i) higher sense of calling; and (j) values beyond materialism and self-interest.

Here is a case scenario to demonstrate the actions of the relational servant leader compared to the servant leader.

Case Study

The CEO of Elite Corporation embodies the principles of servant leadership. She believes in empowering the team by providing them with the tools, such as resources, mentorship, and professional development to excel. She holds regular one-on-one meetings with each employee to hear and understand their career aspirations and challenges. During each meeting, she actively listens to their concerns, and ideas to ensure each employee feels valued. She is proactive and emphasizes the growth and well-being of employees to her management team. She hosts events bi-annually which includes employees and their families. During these events she provides opportunities for employees, spouse/significant others, and children to win prizes. Such prizes include spa treatments, movie night, and various gift cards. She has created a culture of trust and collaboration which results in increased employee satisfaction and innovation.

Contrastingly, the COO embodies a relational leadership style. He believes in fostering strong relationships with employees to build a foundation for continuous success. He hosts regular team-building activities and encourages open dialogue with the employees. However, the team-building activities are designed to increase the bond between employees to ensure company goals and objectives are consistently met. His rewards are based upon performance. He prioritizes communication and connection for employees to share their ideas and concerns to improve production. He is eager to implement new ways and methods to show employees their ideas are valued. This has led to improved collaboration, seamless workflow, and high employee morale.

Here, both servant leadership and relational leadership styles contribute to the positive workplace culture. The CEOs approach to servant leadership empowers employees through support and development. The COOs approach to relational leadership promotes collaboration through strong relationships.

Although both approach the employees quite differently, a relationship between both the relational leader and servant leader exists in the workplace.

Conclusion

Leaders must love one another. Matthew 5:13–16 reminds us:

You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot by men. You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works and glorify your Father who is in heaven. (ESV)

Jesus requires his followers to be the light of the world. In today’s time, it is oftentimes difficult for us to place a value on light compared to the biblical days when the household candle represented the brightest light. There are virtues in Christian light. Eddleman (1955) provides an analogy of Jesus’ Sermon on the Mount. He states, light warms the more it radiates. It holds a life-giving quality wherein life was found in Him, and this life was considered the light of men (John 1:4, ESV). God’s love is likened to this light, it is life-giving and warm (Henson, 2021).

As we allow our light to shine, our love for others is evident. Kouzes and Posner (1996) state leadership love has four points: (a) healing, (b) service, (c) compassion, and (d) honesty. Leaders must be in love with people from an ethical viewpoint. It is not an affair of the head, but of the heart. According to Winston (2002), the leader who seeks after goodness, that which is righteous, holy, equitable, and just, regardless of whether good is at home, church, in the office, or at a social event gives up something to improve someone else’ life. A righteous leader understands the Laws of Unity, Reciprocity, and Greatness (Robertson, 1992).

Servant leaders and relational leaders both exhibit characteristics which employees need in the workplace. Each leader must be pure in heart; meaning clean or pure. This is oftentimes tough, but agapao and agape love undergirds the leader and makes it possible to attain a pure heart. Covey (1989) admonishes the leader to always keep the main thing as the main thing. The entity’s organizational purpose guides the leaders focus to empower followers to accomplish goals and objectives, while also having their needs met.

Now that we’re at the end, now is a great time to ask: How do you view your leadership? What do others say about your leadership? Do you meet the agapao standards, or do you have areas that need a little work? Do you desire to improve your leadership? Winston (2002) encourages those of us who desire to be better leaders to make an announcement and commit to the process of improvement through accountability. Second, he encourages us to commit to prayer and seeking God in the areas which need improvement. Third, don’t delay—start improving! Agapao leadership will take time! It is a process which seeks change based on the end. Remember, He that hath begun a good work in you is faithful to complete it!