DISCOVERING THE EFFECT OF AGAPE LOVE BY SERVANT LEADERSIN RELATION TO ETHICAL DILEMMAS

A paper Presented to

Dr. Elaine Huber andDr. Hal PettegrewCapital Seminary

In Partial FulfillmentOf the Requirements for LSP 903

Character and Ethics

By Joshua TalaricoMay 26, 2015

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DISCOVERING THE EFFECT OF AGAPE LOVE BY SERVANT LEADERS

IN RELATION TO ETHICAL DILEMMAS

Throughout history, the multifaceted concept of love has been written about in theology,

literature, sociology, philosophy, and psychology (Hill, 2002). This review of literature relates

that powerful emotion to servant leadership from a sociological, philosophical, and theological

perspective. Recent academic literature is concerned with its other-centered qualities utilized by

leaders when faced with ethical decisions and dilemmas.

Love: A Multifaceted Emotion

In the mid-twentieth century, Sorokin (1954/2002), an eminent Harvard sociologist who

correlated the five dimensions of love, investigated the concept of love systematically (Oman,

2011). The five dimensions of love included intensity, extensiveness/breadth, duration, purity,

and adequacy (Oman, 2011). “Sorokin referred to these seven forms of love—the religious,

ethical, ontological, physical, biological, psychological, and social—as ‘aspects’ of it” (Levin &

Kaplan, 2010, p. 383). This review focuses on the primary aspects of social, psychological,

religious, and ethical aspects of love because they relate to servant leadership on many levels.

Ethical love identifies with values that encompass goodness, truth, and beauty (Levin & Kaplan,

2010). Psychological love refers to love experienced emotionally by those who give and receive

empathy (Levin & Kaplan, 2010). Religious love refers to the ability to experience God’s love

or a love of the Absolute (Levin & Kaplan, 2010). Social love refers to love manifested through

interpersonal relationships (Levin & Kaplan, 2010). Sorokin referred to these seven forms of

love as expressions and the five dimensions of love as adjectives (Levin & Kaplan, 2010).

Applied organizationally, servant leaders have a more expressive concern for followers and are

able to display the purity of other-centered love illustrated by Sorokin. Sorokin’s emphases on

the religious, ethical, psychological and social aspects of love in relation to the five

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characteristics of love relate directly to other-centered love. The servant leader operating on this

expressive level works in opposition to leaders who view their subordinates as instruments to

meet their selfish needs.

In 2002, Underwood utilized the systematic research of Sorokin and began to do research

on an aspect of the concept of love that had been left untouched until the twenty first century.

The following model developed by Underwood (2002, 2008) integrates two studies that she

implemented to suggest that compassionate love has five characteristics.

1. Value and respect for others (Underwood, 2008, p. 7)

2. Freedom of choice for the other person

3. Accurate analysis of the situation and a better understanding of the other person’s

needs and feelings that supports their well-being (Underwood, 2008, p. 7)

4. Engagement of the emotions and heart (Underwood, 2008, p. 8)

5. Open attitude that sees opportunities for compassionate love (Underwood, 2002, p.

73) and is willing to accept input from a divine source (Underwood, 2008, p.8)

These characteristics are vital for a leader to display compassionate love to followers when

solving ethical dilemmas.

Love and Its Look-Alikes

The research of Underwood (2002, 2008) notes the importance of compassionate love

being set apart as a unique trait that is different from empathy, altruism, and forgiveness (Oman,

2011). The desire to enhance the well-being of followers while helping to meet their needs gives

a framework for understanding servant leaders’ role in ethical decision-making. As highlighted

by Underwood (2008) in the research, the difference between love and these other traits is that

the emotions and heart work together as the leader solves ethical dilemmas.

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Academic literature in the field of biology coincides with the earlier research on love by

Sorokin and Underwood that stress the importance of other-centered love that produces action.

In Maturana’s (as cited in Bilson, 2007) view, love becomes the central focus of social existence

and a basis for respect. Maturana sees love as something legitimate and as a bodily disposition

for action (Bilson, 2007). This view strongly supports the idea that leaders have a genuine

responsibility to display love towards others in order to create a healthy social environment.

Underwood’s (2008) fifth characteristic illustrates a willingness to accept input from a

divine source to see opportunities to exercise compassionate love for others. The Holy

Scriptures provide the apostle Paul’s magnificent description of love that ends with the

exhortation to abide in “faith, hope, and love” but the “greatest of these is love” (1 Cor. 13:13,

ESV). The love emphasized in servant leadership includes those unconditional acts of respect

and caring that communicate the worth of others and promote their growth, welfare, and

wholeness (Caldwell & Dixon, 2010).

Love as an Emotion

Dodd (as cited in Elliott, 2012) explains that agape love is the highest form of selfless

love that is “an active determination of the will” (p. 106). The research utilizes compassionate

and selfless love interchangeably to expand on the previous concepts of other-centered love first

developed by Sorokin. The servant leadership theory introduced by Greenleaf (1977) was the

first leadership theory to popularize the concept of selfless love. Winston (as cited by Self,

2009) explains agape love as moral love that causes leaders to do right things for right reasons

and this contributes to the ideals of servant leadership. Compassionate love, as described in the

academic literature, is similar to unconditional love that describes what it means to serve for the

sake of others (Miller, Kahle, Lopez, & Hastings, 2015).

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There are many critical attitudes towards the role of emotions being involved in the

ethical decision making process. Over two centuries ago, Kant described emotions as blind

forces that overwhelm human beings and hinder rational insight and wisdom (Molewijk,

Kleinlugtenbelt, & Widdershoven, 2011). Kant proposed that for individuals to be reasonable

they must be strong willed and not let their emotions get in the way when making ethical

decisions (Molewijk et al., 2011). Patterson (2003) introduced a view that was opposite to Kant

that expanded on the work of Greenleaf by investigating how selfless love becomes the guiding

framework for the servant leader. Van Dierendonck and Patterson (2015) did research together

on the traits necessary for servant leaders to determine that the strong will of leaders should not

prevent them from showing love and compassion for people.

Other-Centered Love

The Holy Scriptures, down through the ages, have been viewed as a source of wisdom

that leaders have looked to for information on how to express selfless love when solving ethical

dilemmas. God’s Word says, “Love is patient and kind; love does not envy or boast; it is not

arrogant or rude. It does not insist on its own way; it is not irritable or resentful” (1 Cor. 13:4-5).

The Lord Jesus Christ said the second greatest commandment is to “love your neighbor as

yourself” (Matt. 22:39). The Holy Scriptures clarify what actions accompany servant leaders’

concern while solving ethical dilemmas for followers.

Love as Leadership

A leader who cares for followers takes an unselfish interest in meeting their needs and

does not require anything in return (Mooney, 2008). That kind of selfless love is essential to

leading from a heart of compassion and concern for others.

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In Kant’s (as cited by Molewijk et al., 2011) view, the leader has to maintain the ability

to make decisions apart from any feelings or emotions. Those who argue that emotions interfere

with the ability to make reasonable decisions defend Kant’s view. In contrast, recent academic

literature illustrates how other-centered love displayed by servant leaders has a positive effect on

followers.

Different Views of Agape Love

The compassionate love illustrated emphasized in the literature encompasses the major

components of agape love. Leaders who sets themselves up as better than followers struggle

with expressing this emotion of agape love that helps to sustain and enable care by displaying

virtues such as humility, gratitude, forgiveness, and altruism (Van Dierendonck & Patterson,

2015). Greenleaf (1977) clearly expressed the importance of caring for others when he first

proposed the servant leadership theory and this is at the core of agape love. The intention of

agape love is to achieve the best interests of freedom for both parties when making ethical

decisions (Caldwell & Dixon, 2010).

The task of servant leaders is to display an immense amount of gratitude, concern, care,

and love for others. Auden (as cited by Cole, 2014) labels love as both a desire within our

individual control and a force that binds us as humankind. Auden’s view is unique in that the

relationship between eros and agape co-inhere with the former being redeemed by the latter

through God’s grace (Cole, 2014). This corresponds with the characteristics of Underwood

(2002, 2008) who expresses the need to engage the heart, remain open to showing compassion to

others, and be willing to accept input from a divine source.

The Judeo-Christian concept of agape love sustains and enables care and provides content

for ethics (Robinson, 2008). Robinson argues that spirituality, which he describes as the belief

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and values held to by the individual, gives a basic framework through which ethical reflection

can take place (Robinson, 2008). The ability to express selfless love and care for another

individual from a leadership perspective flows from the types of beliefs and values that shape our

lives. The Christian who holds to a biblical view of humanity sees every person as created in the

image of God. “God created man in his own image, in the image of God he created him; male

and female he created them” (Gen. 1:27). The aspect of personhood or the worth attributed to

others plays a significant role on how followers are treated from a leadership perspective.

The apostle Paul was a leader in the early Christian church movement and was actively involved

in planting churches, equipping others for service, and extending agape love. The view of agape

love that the apostle Paul expressed in 1 Corinthians 13 was counter cultural and he expressed

that seeking honor, prestige, and status has no lasting value (Self, 2009). Paul saw love as the

progressive maturing of individuals as they learn how to look out for and care for one another

and they shared this mutual concern with God (Self, 2009).

Paul’s view of agape love is a radical departure from the teaching of Aristotle, Plato, and

Polybius who believed that it was implausible for man and God to have a mutual relationship

(Self, 2009). Paul saw agape love as a valid and acceptable means of solving conflict in regards

to ethical decisions and dilemmas (Self, 2009). Paul defined agape love as manifested to those

were followers of Jesus Christ and these actions emanated from the incarnational Spirit of God

(Self, 2009). The writings of the apostle Paul, who embodied selfless leadership, have

influenced multitudes of Christian and non-Christian leaders through the ages as they learn how

to show compassion to their followers.

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Selfless Love and Right Actions

The moral compass of a servant leader is to be rooted in a compassionate desire to have

the needs and concerns of followers in mind when leaders are trying to solve ethical dilemmas

(Sun, 2013). In relation to ethics, the virtue of a person is developed when right character

performs right action (Shaw, 2008). These right actions produced by a person with sound

character traits link directly to social beliefs surrounding the definition of a civilized human

being (Shaw, 2008). The servant leader who has sound character traits linked to selfless love

toward followers will produce right actions.

Agape Love and Concern for Followers

The academic literature illustrates the importance of love creating a healthy social

environment as expressed by Maturana (as cited in Bilson, 2007). Kierkegaard understood love

as being vitally important to providing focus and orientation for life (Mooney, 2008). The

ethical dilemmas leaders face are directly related to the type of social environment that is created

in the workplace and this relates directly to whether or not agape love is shown to followers.

The vision of love expressed by Kierkegaard is the essence of sacrificial love as the individual

willingly lays aside his freedom to display selfless love to others (Nørager, 2011). Many secular

sociologists see love as an ideology that gives meaning and value to our lives (Nørager, 2011).

The clear difference here is that the power of love overrides the concept of a Creator that

displayed sacrificial love to humankind by sending His Son, Jesus Christ, as a perfect example of

love to follow. Nevertheless, the similarities between the Christian and secular view indicate

that displaying selfless love towards others makes life more meaningful.

Caldwell and Dixon (2010) explain that leaders who love with a genuine concern for care

commit themselves to the welfare and happiness of their followers and they centered their focus

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on the worth and potential of employees in organization. Servant leaders who acknowledge the

virtuous nature of love (agape) as opposed to the emotional side of love (eros) allow

relationships to focus on more than just a contract between leaders and their followers within the

organization (Van Dierendonck & Patterson, 2015). Servant leaders have a responsibility to

acknowledge the virtuous nature of love and to recognize the worth and potential of followers

(Van Dierendonck & Patterson, 2015). Servant leaders who seek to display agape love for others

will ask followers what their wants and needs are as opposed to assuming they know (Halter,

2006). Servant leaders who build relationships from a foundation of agape love are not

predisposed to using others for their own selfish interests.

The ability to make ethical choices based on strong internal values and empower others to

support the greater good over their own selfish interests is at the core of strong leadership

(Ricciardi, 2014). The servant leadership theory examined for this review shows that the ability

to solve ethical dilemmas, empower followers, and show selfless love to followers builds healthy

organizations founded on compassion. Servant leaders place leaders and followers on the same

plane (Ricciardi, 2014). The servant leader is better equipped for displaying agape love while

always treating followers as equals.

Patterson (2003) illustrates how the actions taken by a servant leader come from pure

motives. The motives of the servant leader are foundational to having a clear understanding of

what it means to display agape love and have concern for followers. There is a great need for

organizational servant leaders who are willing to lay aside their own selfish interests and make

ethical decisions from pure motives that benefit their followers. Selfless leaders consider the

circumstances and current emotional state of the follower (Halter, 2006). Servant leaders will

not seek to exploit followers under their care and work hard to help meet their needs (Halter,

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2006). The selfless leader will not seek out or accept a fortune for themselves, as they are not

self-centered (Halter, 2006). Servant leaders who display agape love strive to promote holistic

health and growth in others (Halter, 2006). Servant leaders promote holistic growth of their

followers and choose to focus on exercising care and compassion when solving ethical dilemmas

in the organization.

Servant Leaders Responding to Ethical Dilemmas with Agape Love

The academic research illustrates how the ability to show selfless love towards others

promotes a healthy social environment. In order for leaders to practice agape love, they must be

emotionally engaged with their followers and understand the importance of value and respect for

followers (Underwood, 2008). The ethical decisions servant leaders make in the workplace are

to be a reflection of their inner self as they engage their heart and emotions in the process

(Underwood, 2008). The love that servant leaders display toward followers allows those under

their care to realize that the actions taken toward them come from unselfish interests.

Compassionate love among leaders always keeps the best interest of the follower at heart when

making ethical decisions (Caldwell & Dixon, 2010). The ability of a leader to display

compassion towards followers does not excuse bad behavior or unethical conduct in the

workplace (Caldwell & Dixon, 2010). The ability of servant leaders to surrender their rights and

give up their freedom enables them to display and ethic of care with compassionate love.

Moral Reasoning and Agape Love

The moral reasoning of servant leaders requires them to consider the consequences of the

different actions to take in relation to ethical dilemmas (Luke, Goodrich, & Gilbride, 2013).

There is a genuine need for modern day servant leaders who “value and respect” the personhood

of their followers (Underwood, 2008, p. 7). In this way, the leader is better prepared to make

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ethical decisions with compassionate love that responds by “engaging the heart and emotions”

(Underwood, 2008, p. 8). Servant leaders who does not value and respect the personhood of

their followers is not prepared to make ethical decisions that promote the good of followers.

The literature illustrates a foundation for leadership that corresponds directly to values,

integrity, and the upholding of moral standards (Daniels, 2009). Servant leaders have a

responsibility to display agape love as a core value that guides their moral compass and the

literature reviewed echoes this repeatedly. Sun (2013) illustrates why servant-

compartmentalized leaders are more effective than servant-integrative leaders. Servant-

compartmentalized leaders are able to utilize different values as they relate to difficult ethical

decisions that leaders encounter in an organizational environment (Sun, 2013). Strong leaders

utilize the core values they establish as a set of guiding principles that will have an effect on the

ethical decisions they make within the organization (Sims, 2007). The guiding principles and

moral standards of a servant leader will give them wisdom on how to solve ethical dilemmas as

they unselfishly meet the needs of their followers over their own.

The leaders of organizations influence followers and have the ability to lead the followers

under their care down a right or wrong path (Daniels, 2009). Servant leaders are less concerned

with financial matters as they relate to ethical dilemmas and place the needs of followers over the

needs of the organization. Leaders have the responsibility of solving ethical dilemmas and

making critical decisions that influence followers within the organization (Daniels, 2009). The

recent academic literature reveals why organizational servant leaders who express agape love

create an environment of trust and concern for others.

The academic literature examines how selfless or agape love among servant leaders has a

positive effect on ethical decisions made with care and compassion for their followers. The

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literature reviewed communicates that the way a servant leader deals with emotions significantly

influences the moral inquiry process. The servant leadership theory provides a new

understanding of leadership by defining leadership as a focus on the well-being of others

(Patterson, 2003). Emotions such as agape love play a positive role in making ethical decisions

and solving ethical dilemmas faced by servant leaders. The concept of selfless love expressed by

leaders in relation to followers is becoming a responsibility of organizational leaders and this

observation is more common in recent academic literature (Caldwell & Dixon, 2010). The

ability of organizational servant leaders to express agape love greatly influences the way they

make ethical decisions because they consider all followers under their care in every decision.

Servant leaders who have an intellectual and emotional understanding of agape love look

out for the needs of their followers when faced with ethical dilemmas. The power to unite an

intellectual understanding of agape love with an emotional experience can help build a consistent

framework to analyze this style of love from the perspective of a servant leader (Elliott, 2012).

Followers treated with selfless compassion have a much greater propensity to trust their leaders

and perform well for the organization. The ability to address outcomes of a leaders actions

results from acting solely on their own selfish needs or being altruistic and acting on behalf of

the needs of their followers (Self, 2009). The Aristotelian view of virtue ethics shows how

emotions like love come from feelings of joy as opposed to feelings of pain that he links to

jealously, anger, and fear (Molewijk et al., 2011). The academic literature shows that positive

virtues are to make up the character of the servant leader. This illustrates why the servant leader

has a responsibility to display an attitude of care and compassion towards followers that reflects

agape love in all circumstances.

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Character of a Servant Leader

The servant leader is to be focused on developing others as they help to increase the self-

esteem of followers on their team and express concern for them (Caldwell & Dixon, 2010). The

desire to integrate agape love with virtues is a recipe for great leadership (Caldwell & Dixon,

2010). The servant leadership theory places a high emphasis on the character of the leader

involved in solving ethical dilemmas that will greatly influence their followers and the

organization. The character of servant leaders’ and the values they cling to influence how they

solve ethical dilemmas. The servant leadership theory integrates a need for leading others while

still motivated by a concern for followers by placing them first when solving ethical dilemmas

within the organization (Van Dierendonck & Patterson, 2015).

Relationships with Followers

Recent research illustrates that the need for care displayed by leaders has to be increased

and this occurs when compassionate love becomes an essential aspect of servant leadership (Van

Dierendonck & Patterson, 2015). Patterson (2003) identifies love as being foundational for

servant leadership. The behaviors of servant leader behaviors are primarily focused on followers

as they take into account the relationships they have built with them (Patterson, 2003). Lubin (as

cited by Self, 2009) believes that the first responsibility of servant leaders is to build

relationships with people and this takes precedence over organizational tasks.

The emphasis of the servant leadership theory is on leaders whose primary aim is to serve

their followers while developing them to their fullest potential through empowerment,

stewardship, and providing direction (Van Dierendonck & Patterson, 2015). Servant leaders

with a strong sense of organizational stewardship seek to put the needs of the followers under

their care over the promotion of themselves (Van Dierendonck & Patterson, 2015). The research

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shows that organizational leaders who desire to serve others help others to reach their fullest

potential in the organization (Van Dierendonck & Patterson, 2015). Servant leaders’ concerned

with helping followers reach their fullest potential consider how ethical decisions they make

affect followers.

The ability not to abuse power and authority is central to gaining a clear understanding of

compassionate love. Maturana (as cited by Bilson, 2007) suggests that “all relationships based

on power are inherently destructive” (p. 1378) by invalidating the leader making the commands

and the follower seeking to obey. Maturana suggests that before an individual is granted social

authority, they should have appropriate training and qualifications (Bilson, 2007). Servant

leaders are in a place of social authority and the research communicates that leaders who display

compassionate and selfless love for others will not seek to abuse the authority granted them.

There is wisdom in ensuring that servant leaders are well prepared and educated before being

placing them in a position of social authority where they will encounter ethical dilemmas

(Bilson, 2007).

Moxley (as cited by Self, 2009) promotes the need for holistic leadership and integrated

this with four fundamental aspects: the physical body, the logical and rational thoughts of the

mind, the emotions and feelings of the heart, and the ineffable spirit. The ability to see

leadership as encompassing the body, mind, heart, and spirit shows that servant leaders need

emotions such as selfless love if they desire the best for their followers. According to Gunn (as

cited by Self, 2009), servant leaders show love by leading with feelings that create an

environment of understanding, compassion, and kindness within the organization. The research

illustrates a great connection between leaders who display virtues such as humility and

compassion for others in relation to servant leadership (Van Dierendonck & Patterson, 2015).

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The humility and compassion shown towards followers has a great influence as it relates to the

type of ethical decisions leaders make.

Servant leaders ask their followers what their needs and wants really are without

assuming that they know how to meet their needs (Halter, 2006). The servant leader begins to

understand the needs of others by having personal conversations with them and by conducting

anonymous surveys (Halter, 2006). The followers who are more passive and unwilling to voice

their concerns, wants, and needs to the leader through personal conversations can express

themselves through the group surveys. The selfless leader has a compassion and concern for

their followers that leads them to take active steps by helping to meet the needs of those within

the organization (Halter, 2006).

Organizational Performance

The ability of a servant leader to express compassion and concern for followers creates

unity within the organization and this helps them to view ethical dilemmas from both the

perspective of leader and follower. The ability to function optimally requires the leader to create

an environment of care and trust where there is feeling of alignment, integration, and ownership

within the organization (Van Dierendonck & Patterson, 2015). Servant leaders focus on

empowering followers by showing selfless love in relation to the ethical decisions and dilemmas

they face within the organization. The effectiveness of a leader is often broken down into three

separate measures that includes organizational performance, quality of process, and follower’s

perceptions (Marshall, 2012). The servant leader that successfully produces an environment of

love and trust positively affects the three categories mentioned that are frequently used to define

an effective leader (Caldwell & Dixon, 2010).

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Understand the Emotions of Followers

Servant leaders in the Christian and secular world need to pay attention to emotions and

promote reflection on love when training others how to solve ethical dilemmas (Bilson, 2007).

Ironically, Christians down through the ages see the sacrificial love of Christ as crucial to their

existence here and forevermore and this impacts how they love and lead. The research asserts

that agape love, in the sacrificial and selfless sense, becomes a necessary ingredient in all aspects

of servant leadership. Compassionate love is one of the main underlying emotions in servant

leadership (Van Dierendonck & Patterson, 2015).

Servant leaders display agape love when they consider every person as a complete person

that has desires, wants, and needs (Van Dierendonck & Patterson, 2015). The idea of viewing

each person as a complete person assimilates well with a biblical Christian worldview that sees

every person as created in the image of God (Gen. 1:26-27). Servant leaders who respect the

worth of an individual are better prepared to solve ethical dilemmas from a spirit of selfless love.

Servant leaders who display a great amount of compassionate love for others will have the desire

to learn the gifts and talents of their followers (Van Dierendonck & Patterson, 2015).

Listen to Followers’ Needs

Servant leaders display emotions of agape love when they listen to the concern of others

and seek to understand them when faced with ethical dilemmas. Servant leadership focuses

heavily on building strong interpersonal relationships with followers (Van Dierendonck &

Patterson, 2015). Servant leaders find it more difficult to take into consideration the needs of

their followers if they are unwilling to build interpersonal relationships with their followers and

work as a team. Servant leaders take into consideration how the decisions they make will

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influence the whole group and will not make ethical decisions based on their own selfish interest

(Sims, 2007).

The servant leader who expresses concern for followers when making ethical decisions

has a purity of purpose as their ultimate goal is to help others (Halter, 2006). This emotion of

selfless love has a positive effect on the thinking and actions of the leader (Molewijk et. al.,

2011). These thoughts produced by selfless love link directly to the emotions servant leaders are

feeling when they encounter ethical dilemmas. Servant leaders who regularly practice this trait

of agape love understand the needs of their followers when faced with ethical decisions.

Ethical Decision Making Model

The recent models attributed to ethical decision-making have now expanded to

incorporate the social and contextual environment where ethical dilemmas occur (Luke et al.,

2013). The following model incorporated from the research includes five of the six parts listed

from the ethical decision making model in the literature:

1. Identify the problem

2. Determine the nature of the ethical dilemma

3. Generate possible courses of action

4. Consider the consequences of each course of action

5. Select and evaluate a plan of action (Luke et al., 2013)

The fourth step on the ethical decision making model being utilized for this literature

review requires the leader to examine the consequences of their actions for the ethical dilemma

they are facing (Luke et al., 2013). The servant leader expressing agape love, as highlighted in

the literature, is not afraid to express the emotion of selfless love when faced with ethical

dilemmas. However, it is wise to take into consideration a definition of love from the area of

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secular material in the social science field. Maturana (as cited in Bilson, 2007) specifies that the

emotion of love is to be of a genuine concern within communities that we create with other

human beings. Maturana (as cited in Bilson, 2007) explains how the ability of an individual to

act in oppressive ways is associated with the rational domain, which dehumanizes the subject

affected by the actions of the leader. Maturana (as cited in Bilson, 2007) concludes that love in

this sense becomes a crucial underpinning for the entirety of human existence. The servant

leader who seeks not to oppress others weighs the consequences of every decision and takes into

regard the individuals affected by the ethical decision they are making in any circumstance.

The ability to identify the problem and determine what is causing the ethical dilemma is

a role associated with organizational leaders (Luke et al., 2013). The leader who has determined

the cause of the ethical dilemma is prepared to examine the possible courses of action (Luke et

al., 2013). However, the servant leader takes into consideration how the course of action they

take influences the needs of their followers. There is a great need for humility so that servant

leaders can make ethical decisions from a position of trust while seeking to be compassionate

and understanding of their followers.

Ethical Dilemmas in Relation to Servant Leadership

The ability to make wise ethical decisions and show compassion for followers is a crucial

aspect reflected within servant leadership practices. There is a great need for humility and

integrity among leaders so that they can make ethical decisions from a position of trust while

seeking to be compassionate and understanding of followers (Sims, 2007). The desire of the

servant leader is to build a culture where integrity and trust matters regarding all the ethical

decisions made within the organization (Sims, 2007). The amount of agape love displayed

relates to the amount of trust built between the leader and follower. The ability of a leader to

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create trust lies at the core of every leader’s success and results (Sims, 2007). Concerning the

literature, servant leaders are better prepared to express the emotion of agape love as they build

trust among their followers.

Agape Love – A Necessary Trait

The ability to recognize the why showing love and compassion is an essential trait for

servant leadership is identified in the research. Leaders have to care for themselves before they

can show a real desire for care and concern for followers and put the needs of others over their

own (Turkel, 2014). Agape love, that is also identified as other-centered love, differs from traits

like empathy that are limited to expressing care, concern, and compassion for followers that are

suffering (Oman, 2011). The consensus among the academic literature shows why agape love is

necessary for servant leaders as they willingly lay aside their personal interests. These attributes

associated with agape love for others coincides with a passage of Holy Scripture that identifies

the heart of a servant leader. “Do nothing from selfish ambition or conceit, but in humility count

others more significant than yourselves. Let each of you look not only to his own interests, but

also to the interests of others” (Phil. 2:3-4).

The servant leader understands that simply having an organizational policy will not yield

integrity or consistent ethical behavior (Sims, 2007). For this reason, servant leaders are

trustworthy and make honest assessments of the situation before arriving at ethical decisions

related to their followers. In order for love and concern for others to be genuine, the servant

leader is honest and shows compassion for others when faced with solving ethical dilemmas.

The overall general health of an organization rests in the integrity and ethics established

by leaders (Sims, 2007). A fundamental issue within organizations is a lack of ethics and

integrity demonstrated among leaders (Sims, 2007). The core values demonstrated by the

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selfless servant leader that places the needs, wants, and desires of their followers over the basic

needs of the organization defines the importance of agape love. Ethical dilemmas often arise

when leaders selfishly placing their own personal wants and desires over the organization and the

needs of the followers. The best way to prevent leaders from abusing their authority is to appoint

servant leaders that extend agape love to their followers in every situation.

Positive Effects of Agape Love

The literature expresses a need for selfless love among leaders when making ethical

decisions as crucial for organizations that have a desire to treat followers with respect. The

servant leader capable of moral reasoning that is concerned with the needs of followers is

prepared to handle complex ethical decisions (Daniels, 2009). The effective servant leader has to

be able to garnish support from followers that recognize the care and concern displayed towards

them by their leaders (Daniels, 2009). Servant leaders faced with ethical dilemmas display agape

love when they develop an active concern for the well-being of followers within the organization

(Halter, 2006). Servant leaders do not view followers as a means to achieve organizational

goals, which contradicts preexisting leadership theories. Servant leaders who display the

attributes of agape love actively places the wants, desires, and needs of their followers first when

solving ethical dilemmas. Servant leaders must strive to lay aside their own selfish interest when

making ethical decisions. The academic literature compiled illustrates why the trait of agape

love will positively benefit the organization as servant leaders operate from a heart of selfless

love when solving ethical dilemmas.

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References

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Hill, R. P. (2002). Compassionate love, agape, and altruism: A new framework for understanding and supporting impoverished consumers. Journal of Macromarketing, 22(1), 19-31. doi: 10.1177/027467022001003

Levin, J., & Kaplan, B. H. (2010). The Sorokin multidimensional inventory of love experience (SMILE): Development, validation, and religious determinants (pp. 380-401). Religious Research Association Magazine.

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Miller, J. G., Kahle, S., Lopez, M., & Hastings, P. D. (2015). Compassionate love buffers stress-reactive mothers from fight-or-flight parenting. Developmental Psychology, 51(1), 36-43. doi: 10.1037/a0038236

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http://lbc.idm.oclc.org/login?url=http://search.proquest.com/docview/304831822?accountid=27716

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