There is a great deal of literature on leadership education best-practices (e.g., curricular considerations, teaching strategies, assessment of learning). Yet, to be a leadership educator is more than having knowledge or expertise of content and pedagogy. Perceptions, experiences, and values of leadership educators comprise a professional identity that is reflective of not only what leadership educators do, but also who they are and how they view themselves within the profession. This qualitative study builds on Seemiller and Priest's (2015) Leadership Educator Professional Identity Development (LEPID) conceptual model by analyzing stories from participants of a professional leadership educator development experience. Leadership educators' identity development reflected a consistent and linear progression through the identity spaces outlined in the LEPID model, and further can be viewed through three distinct dimensional lenses (experiential, cognitive, and emotional experiences). Additionally, leadership educator identities were shaped by a particular set of ongoing influences and critical incidents; the most prevalent incident was related to feelings of inadequacy in leadership expertise and competence. Findings from this study can inform educational programs and professional associations in efforts to train and develop leadership educators.

The nature and importance of moral agency for the transformation of persons and society, particularly from a Christian perspective, are discussed in this article. The focus is on cultural pathways and pitfalls with respect to the formation and exercise of moral agency on the part of individuals, leaders and communities. The six dimensions of cultural values as developed by Hampden-Turner and Trompenaars (2000) are used as a framework to describe and evaluate mainly western and African cultural values in order to identify ways of developing moral responsibility and genuine social transformation

The focus of this article is on Christian Leadership as a theological and academic field of study, rather than on the praxis of Christian leadership. We define Christian Leadership and note the varying ecclesial, theological and social contexts within which research in the field of Christian Leadership is conducted. We discuss some trends and areas of interest that emerge from within African and European contexts, especially those of South Africa and Germany. In the article, we show how research in Christian Leadership is linked to other disciplines, both theological and non-theological. Finally, we identify key areas of research and methodological issues relevant to the field of Christian Leadership, particularly in relation to the disciplines of Practical Theology and Theological Ethics. We give special credit to Schleiermacher who defined Practical Theology as the �theory of church leadership�.Intradisciplinary and/or interdisciplinary implications: Christian leadership is understood as a trans-disciplinary field of study that draws on both theological and other disciplines (such as Management Sciences, Psychology and Sociology). Christian leadership can be pursued as a distinct discipline or a trans-disciplinary field of study, but it cannot be pursued in isolation.

This article begins with a brief outline of current African and Western contexts, and the moral predicaments in which leaders in South Africa find themselves. The research problem addressed is how the spiritual maturity and moral excellence of Christian leaders can be advanced. The methodology employed draws on African and Western cultural and Christian traditions of moral formation. Whilst some common means of moral formation are discussed, particular attention is given to the role of spiritual disciplines. The article aims to address the following question: ‘how do leaders become the kind of people who will make good and right decisions, live moral lives, contribute to the life and work of the church, care for others and the environment, and pursue social justice?’ Three clusters of moral deficiencies are discussed, including pride, vainglory (self-glorification or narcissism) and greed, together with the spiritual disciplines that can counteract them. The central argument is that spiritually mature and morally excellent leaders can address more effectively the moral challenges facing the church and South African society.Contribution: This transdisciplinary article contributes to the HTS’s theological research by combining the academic disciplines of Christian Spirituality and Theological Ethics with particular reference to leadership formation. It further contributes to academic contextual discourse by evaluating African and Western traditions of moral formation and advancing practical means of addressing leadership deficiencies.

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