Being a religious leader means wearing many different hats. At times, their congregations expect them to convey passionate confidence – to be models of faith and strength. But wise leadership also means listening and being willing to change your mind: from navigating a congregation in crisis to questioning once-firm beliefs.
The ones who can effectively balance these tensions seem to possess a key virtue: intellectual humility.
Psychologist Daryl Van Tongeren and colleagues define this virtue as “humility about one’s ideas, beliefs, or viewpoints.” At a personal level, this involves willingness to own our limitations, along with an openness to revising beliefs in the face of new evidence. Intellectual humility also helps facilitate respect toward people with differing views and caring more about learning than for proving we’re “right.”
This openness can be particularly difficult for leaders. Religious traditions consider humility a virtue, yet many expect adherents to boldly assert their teachings: what researchers call the “humility-religiousness paradox.” At times, strong beliefs can make it hard to acknowledge other perspectives or consider counterevidence. That’s especially true for clergy, who are expected to be exemplars of their faiths.
But religious leaders can also be exemplars of intellectual humility, thanks to their deep study of sacred traditions and texts, combined with how much human suffering they witness. Many also mediate conflicts and different perspectives among their congregants.
As psychologists and researchers, we are leading a research project on intellectual humility and religion in “real-world” settings.
Think of Martin Luther King Jr. The preacher and activist listened to, learned from and befriended leaders of many faith traditions – such as Rabbi Abraham Joshua Heschel and Buddhist monk Thich Nhat Hanh – whose teachings he incorporated into the Civil Rights Movement.
Research backs up just how important this kind of intellectual humility is to interreligious dialogue and social justice work. Psychology research has found students at Christian seminaries who report more intellectual humility also tend to have greater commitments toward respecting diversity and fostering fairness and inclusion. For example, more intellectually humble leaders in training tended to say they are more committed to working against racism, sexism and poverty.
Humility can also help religious leaders navigate difficult situations in their work. Research has found that the more intellectually humble someone thinks their religious leader is, the more likely they are to forgive that leader, particularly when it comes to conflicts over religious values. Congregants are also more likely to be satisfied with their clergy’s leadership if those leaders are intellectually humble.
Congregants often discuss mental health issues with clergy, but some religious groups are hesitant to recommend therapy or incorporate psychology into their work. In a study of nearly 400 religious leaders, however, more intellectually humble leaders tended to be more open to integrating psychology with ministry – meaning they may be more comfortable offering spiritual support while also helping congregants access professional mental health support.
On the other hand, clergy’s role can sometimes be in tension with intellectual humility.
Being intellectually humble means being open to new understandings; to deepening or revising beliefs. Religious leaders who are more aware of the possible limitations of their beliefs are less likely to consider themselves superior to other people, according to a study of about 250 clergy.
The researchers of that study, however, also found this kind of awareness can lead clergy to experience anxiety and doubt their connection with God.
Sincerely questioning religious beliefs can be stressful for anyone. It’s all the more true for the head of a congregation, someone members look to as an example of firm faith. This challenge is especially acute in communities or situations where leaders are expected to maintain certainty about their beliefs and where questions or revisions are discouraged – which can intensify shame, fear and isolation for people wrestling with their faith.
That’s not the full story, though. Like any virtue, humility has many dimensions, and some can help buffer the anxiety that comes with questioning beliefs. According to the same study of U.S. clergy, cognitive humility – being humble about your ideas – is less likely to make you feel insecure if you display humility in other ways, as well, whether it’s through respect for other people or having self-awareness.
Practicing intellectual humility can be even harder for clergy who are female, people of color or anyone else who might be discouraged from holding a leadership position.
These people are more likely to have their authority challenged and are often expected to be subservient. Women, for example, tend to be taught a submissive version of humility: modest, deferential and quiet. According to psychology research, women tend to underestimate their own intelligence, while men tend to overestimate theirs.
To overcome those stereotypes, female leaders may feel the need to be especially assertive. But the same actions that would be considered confident in a man could be seen as arrogant for a woman. Displaying healthy humility, on the other hand – openness, awareness, respect for others – can be seen as being “soft” or indecisive. An intellectually humble leader might invite multiple perspectives on a congregational decision, whereas some members might expect that leader to forcefully promote their own vision.
Theologian Choi Hee An argues that sexism makes intellectual humility nearly impossible for women to practice within religious groups where intelligence itself is seen as a sacred privilege and power gifted to men from God and where women are typically barred from leadership roles. It is hard to have healthy humility in an area where one has not had any empowerment, such as a setting where you haven’t been encouraged to think for yourself or exercise meaningful decisions.
There is no winning for a religious leader in these contexts. She is damned if she does and damned if she doesn’t.
Given these challenges, we are currently studying what kinds of skills and mindsets can help religious leaders practice intellectual humility. But it depends not only on individuals but also their surrounding communities and congregations – which can either reward or punish humble leaders.
This article is republished from The Conversation, a nonprofit, independent news organization bringing you facts and trustworthy analysis to help you make sense of our complex world. It was written by: Elise Ji Young Choe, Boston University and Steven Sandage, Boston University
Read more: The curious joy of being wrong – intellectual humility means being open to new information and willing to change your mind ‘I love this work, but it’s killing me’: The unique toll of being a spiritual leader today Orthodox Jewish women’s leadership is growing – and it’s not all about rabbis
Elise Ji Young Choe receives funding related to this research from a grant from the John Templeton Foundation on "Intellectual Humility and Religious Leaders."
Steven Sandage receives funding related to this research from a grant from the John Templeton Foundation on "Intellectual Humility and Religious Leaders" and a grant from the Peale Foundation on "Positive Psychology and the Formation-Based Flourishing of Spiritual Leaders and Therapists."
