Biblical Concept of Integrity as a Resource for Christian Political

Leaders and Public Office Holders in Nigeria

DR. SAMUEL O. OKANLAWON

Senior Lecturer in Christian Theology
Department of Religious Studies
University of Ibadan
Ibadan, Nigeria
+2348035122963
[email protected]; [email protected]

Abstract
Integrity, a rare commodity in Nigeria’s leadership landscape, is
considered the quintessence and application of character and an integral
part of leadership on many levels. Scholars have discussed integrity and
Nigeria’s political leadership without linking it to Daniel’s exemplary
leadership in Babylon. So, there is still the need to interrogate the
concept of integrity as it relates to leadership in Nigeria’s political and
public space, especially for Christian leaders. The paper intends to
highlight God’s expectations for political leaders and public office
holders in Nigeria, who are Christians, with particular reference to
Daniel as a political administrator cum public office holder in Babylon.
The paper employs a documentation method for data gathering. Primary
data is sourced from the Bible, while secondary data is sourced from
published works on integrity and political leadership in Nigeria. Data
will be content analysed within the ambit of the behavioural theory of
leadership. Daniel’s character was the basis for his actions. He defined
his core values as being biblical- normed, communicated those values in
private and public, and aligned his daily living with those biblically
normed values. Therefore, the paper makes recommendations for
Christianity- inclined political leaders and public office holders in
Nigeria.
51
Keywords: Integrity, Political leadership in Nigeria, Daniel in Babylon,
Behavioural theory of leadership, political and public
officeholders.

INTRODUCTION
Integrity is considered the quintessence and application of character and
it is an integral part of leadership on many levels. The lack of integrity
in political leadership muddles national life. Integrity is a concept that is
commonly used within formal and informal discussions of leadership
and organisational theory, yet, it is not clearly defined and understood. i
Integrity is a ubiquitous ideal in leadership. Thus, there is the need to
conceptualise integrity from the biblical perspective for Christian
political leaders and public office holders in Nigeria.
Scholars have considered integrity and leadership in Christian and
political terrains outside of Nigeria.ii On the other hand, some scholars
have x-rayed Nigeria’s political leadership from theoretical, iii
socioeconomiciv, regionalv, developmentalvi, and corruption-indexvii
perspectives, but without linking it to Daniel’s exemplary leadership in
Babylon. Hence, the need to interrogate the political leadership in
Nigeria concerning integrity, especially in the context of Christianity-
inclined political leaders and public officeholders.
As a concept, integrity is commonly used within formal and informal
discussions of leadership without its clear definition and understanding.
Therefore, the paper seeks to conceptualise integrity and to highlight
God’s expectations for political leaders and public office holders in
Nigeria, who are Christians, with particular reference to Daniel as a
political administrator cum public office holder in Babylon. Primary
data are sourced from the Bible references to Daniel as a political
administrator, while secondary data are sourced from published works
on integrity and political leadership in Nigeria through documentation
research method. Data are content analysed within the ambit of the
behavioural theory of leadership.

52
 The behavioural theory leadership focuses on the behaviours of the
leaders as opposed to their mental, physical or social characteristics.
Rooted in behaviourism, this leadership theory focuses on the actions of
leaders, not on their mental qualities or social status. The behavioural
approach focuses exclusively on what leaders do and how they act. This
is different from the trait approach, which emphasises the personality
characteristics of the leader and the skills approach, which emphasises
the leader’s capabilities.viii The behavioural approach reminds leaders
that their leadership roles impact on others along task and relationship
dimensions. This resonates with the characterisation of Daniel’s
exemplary leadership in Babylon as a leadership template for Christians
who hold political and political offices in Nigeria.
This paper is significant in that it establishes a nexus between religion
(Christianity) and politics or between Christianity and state affairs.
Christianity does not teach only about spiritual things, but also about
one’s life and actions in the world by encouraging ethical decisions and
actions according to its moral principles.

CONCEPTUALISING INTEGRITY
The word “integrity” evolved from the Latin adjective “integer”, which
means “working well, whole, complete, intact, entireness, integrated and
uncorrupted”.ix In Worden’s words, integrity means “uprightness,
truthfulness, authenticity, reliable consistency between word and deed
and as such it describes a kind of wholeness.”x In the context of this
paper, integrity is considered the inner sense of “wholeness” deriving
from qualities such as honesty and consistency of character. In essence,
one can judge others as having the integrity to the extent that they act
according to the values, beliefs and principles they claim to hold in
consonance with the ideals of the society. Integrity in people is when
there is no dichotomy between their public and private lives, between
what they profess and what they practice, between their words and their
deeds.xiTo put it differently, “a person of integrity does not live a
fragmented or dualistic life in which there is a separation between what
they proclaim and how they act”xii

53
 In essence, a person of integrity is not “two-faced” and is not
guilty of compartmentalisation of life whereby there is a dissonance
between behaviour outside and on the inside. Having integrity does not
presuppose one will do everything right every time, but it does mean
one intends to do right every time and own up when the case is
otherwise. Also, integrity is not synonymous with perfection. People of
integrity do make unintentional mistakes, but they admit them and own
up to their mistakes.

STATE OF POLITICAL LEADERSHIP IN NIGERIA

According to Dion, political leadership represents but one of the many
categories of leadership.xiii Morell and Hartley define political leaders as
democratically elected representatives who are vulnerable to
deselection, and operate within, as well as influence, a constitutional
and legal framework; their source of authority is a mandate given by the
electorate.xiv Political leaders bear the responsibility of managing the
affairs and resources of an independent political entity.xv
Ejimabo and Agomuo point out that most of the public office holders in
Nigeria are people who have not shown the capacity for leadership but
have manipulated the people and their ways into various leadership
positions through corrupted electoral processes. xviAs such Nigerian
society has remained pauperised and the people wallowing in abject
poverty. Political leaders are supposed to harness and maximize the
available resources of a country for the greatest good of the people. The
history of political leadership in Nigeria reveals that Nigeria has been
less than fortunate in its leadership. All of Nigeria’s problems have been
summarised as leadership failure.xvii Political leadership in Nigeria uses
power to its advantage rather than that of the people. This is why
Mohammed and Ayeni declared that the only factor standing between
Nigeria and greatness is simply leadership. xviii While Ebegbulem asserts
that an analysis of the plethora of leaders in Nigeria’s political
54
landscape reveals selfish, mediocre, tribal leaders and opportunistic
small money-minded people masquerading as leaders.xix

INTEGRITY AND POLITICAL LEADERSHIP IN NIGERIA

Jurkiewicz and Giacalon established the direct relevance of integrity to
the behaviour of leaders due to the importance of integrity as part of the
framework in achieving workplace spirituality and its links to respect,
justice, responsibility and trust in organisations.xx On his part, Fugiyo –
Banine mentions four top areas where leaders need to exhibit integrity:
dealing with money, opposite sex, different tribes, and enemies or
opposition.xxi Competent political leaders, but lack integrity will
inevitably abuse their positions of power in acts of self-aggrandisement
and exercise patronage to non-deserving supporters or even extended
family members.xxii
The question of political leaders shortchanging the electoral masses by
saying one thing and doing another is one of the issues on the front
burner of the complex spectrum of political integrity. Other issues on
this wide spectrum of integrity in political leadership are outright
corruption such as overt and covert bribe, political donations and
lobbying, buying access to political power/positions, disclosure of funds
raised and donors during political campaigns, among others.
It is no more a hidden fact that the political leaders produced by
Nigeria’s democratic system overtime have blighted the lives of
Nigerians and left them in worse conditions through systematic
mismanagement of the country's resources. This points to a lack of
integrity in the political leadership in Nigeria. It takes people of integrity
to produce good governance, which is imperative for a durable and
viable democratic polity like Nigeria.
Furthermore, it is only a political leadership that exudes integrity that
can lead to the socio-economic development of Nigeria because the
endemic corruption matrix, which is the bane of national development,
would have been drastically reduced to the barest minimum. Leadership
is needed to create the enabling environment needed for development
anywhere in the world, Nigeria inclusive. The important role that

55
leadership plays in during the process of development is seen from the
perspective of agenda-setting, resources mobilization and utilization as
well as political action.xxiii The lack of integrity in Nigeria’s political
leadership is evidenced in the endemic corruption among the political
class.
Adelakun has identified the various areas where the current political
leadership in Nigeria has failed the integrity test. xxiv Primarily,
superintending over public education when their children attend
expensive and well –managed private schools both in Nigeria and
abroad; allocation of meagre budgetary provisions to the health sector
for millions of Nigerians while they use public funds to carry out
medical treatment abroad; inaugurating public infrastructures that
become bad in a little time with fanfare. And secondarily, the
unresolved issue of farmers/herdsmen clashes; failed electoral promises;
sloppy administration; corruption scandals in the Nigerian National
Petroleum Corporation; fuel subsidy fraud; disrespect for court orders
and the President’s advocacy for the abrogation of the rule of law;
selection of political associates with tainted character and alleged
corruption cases, among others.

DANIEL'S POLITICAL LEADERSHIP IN BABYLON

REGARDING HIS INTEGRITY
Daniel was one of the Jews taken from Jerusalem to exile in Babylon
around 605 B.C. (Daniel 1:6) and historical research shows that Daniel
was not more than 14years old at the time of his captivity. xxv He lived
under imperialism in a foreign country. Daniel served at the highest
levels of government during Israel’s 70-year Babylonian captivity and
he was close to the political establishment or leaders. This is evidenced
by these Bible verses: "Then the king appointed Daniel to a high
position and gave him many valuable gifts. He made Daniel ruler over
the whole province of Babylon, as well as chief over all his wise men"
(Daniel 2:48 NLT); "Daniel soon proved himself more capable than all
the other administrators and princes. Because of his great ability, the
king made plans to place him over the entire empire" (Daniel 6:3

56
NLT).xxvi Daniel being made a great man implied the king gave him an
honourable appointment and he was showered with gifts by the king to
show the tokens of the royal favour.
By implication, Daniel 2:48 quoted above indicates that Daniel was a
public office holder or a public administrator – supervisor of all the wise
men of Babylon, which included magicians, enchanters, astrologers, and
fortune-tellers (Refs. Daniel 3:2; 4:9; 5:11). Also, "ruler over the whole
province of Babylon" could likewise imply being made a "governor"
Daniel provided a prototype of political leadership that was not
influenced or altered by his surroundings or circumstances of life and
his spiritual and moral integrity are unparalleled among the biblical
heroes.xxvii
Daniel lived a consistent life from start to finish; he was willing to face
any consequence within the framework of carrying out his assignments
to please God and lift the outcomes to God; he maintained a good name
and was above reproach (Daniel 1:20, 21; 5:11; 6:3, 5); he stood up for
his belief in Yahweh as a Jew (1:8); he was not corrupt (6:4); he pursued
excellence (6:3); he practised his faith (6:10, 20). Daniel's character was
the basis for his actions. He was God – influenced and had a scripturally
(Torah) controlled heart, which can be termed, in the New Testament
framework, a “repented heart” or “Christianity – inclined”. This was the
basis of his integrity.
Daniel kept his identity as a Jew in Babylon. He was given the name
Belshazzar (Daniel 1:7). This is an act of assimilation, at the expense of
loyalty to God and the Jewish nation, on behalf of the king, to make
Daniel be like the Babylonians and integrate him into the Babylonian
way of life, which was not in tandem with the Jewish religio-cultural
categories. Daniel, which means “God is my Judge”, is symbolically
taken from him as Babylon attempted to corrupt his unwavering
devotion to God. Despite losing his name, Daniel never lost his devotion
to God – “But Daniel made up his mind not to defile himself by eating
the food and wine given to them by the king (Daniel 1:8a NLT). He
refused the king’s food based on his religious convictions.

57
 As explained by Ball, the Jews were forbidden by law from eating any
unclean animals which included any meat that had been offered to
idols.xxviii So, Daniel was faced with a decision to compromise his
integrity before God and conform to the Babylonian ethos. In Daniel 6,
when a law was introduced that discriminates against his faith, Daniel
disobeyed the law by refusing to worship the state above God and being
thrown into the lion's den against the king's wishes. Daniel takes sides
with God consistently when everything is stacked on the other side.
Daniel managed to walk the tight rope of partial assimilation without
religious and moral compromise.

LESSONS FOR POLITICAL LEADERS AND PUBLIC OFFICE

HOLDERS IN NIGERIA FROM DANIEL’S POLITICAL
LEADERSHIP IN BABYLON

Outside of the Book of Daniel, Daniel is recognised as a man of

righteousness and integrity (Ezekiel 14:14, 20). Even in Daniel 6:4,
when his enemies were looking for a way to accuse him, it was reported
that "they could find no grounds for complaint or any corruption
because he was faithful and no negligence or corruption could be found
in him". These aforementioned Bible verses point to Daniel as a man of
integrity. Also, as a man of integrity, in the occurrence whereby he
interpreted the King's dream (Daniel 2), he gives credit to God and
acknowledged God as the source of the dream's interpretation.
Like Daniel, the politicians in Nigeria can drive the country and its
people towards progress and prosperity. The lessons that political
leaders and public office holders in Nigeria can learn from Daniel’s
political leadership in Babylon can be categorised into three parts:
“know the walk”; “talk the walk”; and “walk the talk”.
Concerning "know the walk", Daniel in Daniel 1:8, knew he was not to
eat unclean animals or animals sacrificed to idols so as not to be defiled.
Also, on different occasions, he always acknowledged God as his source
and he referenced God in his various activities (Daniel 2:19-23, 27-28;
4:17-23; 6:21-23). Daniel operated as a political leader based on his

58
faith foundation and experiential knowledge of God. Therefore,
Christian political leaders in Nigeria should determine their core value
as being biblical, both intrinsically and practically. This provides the
framework for decision making that is God-glorifying and people-
edifying, and for resolving ethical and moral dilemmas.
In another vein, Daniel “talked the walk”. Daniel spoke consistently
about his faith in God. He expressed the courage of his convictions and
was willing to act and speak for or of what he knew to be right and
godly. Christian political leaders and public office holders in Nigeria are
to communicate those biblically – normed values in private and in the
public.
Also, Daniel “walked the talk” Daniel sought and worked for the
welfare of Babylon based on his scriptural conviction. He referenced the
book of Jeremiah in Daniel 9:2. The prophecy is found in Jeremiah
29:810 and it refers to the 70 years the Jews would be in exile in
Babylon. Despite being torn from his native country, he engaged
positively in Babylon, his new city, using his position of immense
authority fully. Hence, Christian political leaders are to align their daily
lives with those biblically-normed values they are convinced and talked
about. In furtherance to “walking the talk”, these leaders should
collaborate with other Christian leaders in the same kind of work: “At
Daniel’s request, the king appointed Shadrach, Meshach, and Abednego
to be in charge of all the affairs of the province of Babylon, while
Daniel remained in the king’s court” (Daniel 2:49 NLT).
Furthermore, Daniel had two options. First, he had the option of
withdrawing from the corrupt and profane Babylonian government and
seek a life pleasing to God among his fellow Jews. Second, he had the
option of relegating his faith to a private, personal sphere, involving
praying to God in his closet while loving the life of Babylonian power
and influence- a kind of promise. But he chose neither of the
aforementioned options. Rather, he embarked on an impactful public
career as a political administrator cum public servant while remaining
publicly devoted to God. Christian political leaders are not to escape
secular workplaces to withdraw into insular communities of
59
Christianonly institutions. They are to bring the sacred into the secular
since God is the Creator of both the Word (the Bible) and the world. In
“walking the talk”, they must draw the lines where the Bible draws
them.
Green highlights three themes that can help promote integrity, which is
useful for Christianity-inclined political leaders in Nigeria: moral
accountability to ourselves, others and to God; relational consistency;
and personal discipline.xxix This comes about as Christian leaders
harmonise their thoughts, words and deeds around the Bible as God’s
word. Living with integrity means that character becomes the basis for
actions. Therefore, Christian political leaders must have clear, well-
defined values. Without them, they will become indecisive, inconsistent
and unethical in compromising situations and difficult times.

RECOMMENDATIONS
The following recommendations are made based on the biblical
perspective of integrity as referenced in Daniel’s political leadership in
Babylon and anchored on the behavioural theory of leadership.
1. Nigeria’s political system should be restructured to bring up
politicians and public office holders with uncontestable integrity.
2. Those that will midwife the election and selection of political
leaders and public office holders, respectively, in Nigeria must
be tested and trusted people – people of integrity chosen by the
masses, and not those handpicked by any government in power.
3. Christianity-inclined political leaders and public office holders
must have clear, well-defined biblically-normed values, express
the courage of their convictions, and be willing to act and speak
in line with them.
4. Christianity-inclined political leaders and public office holders
should form associations or network groups at every stratum of
leadership in Nigeria. This will create the avenue for active
collaboration in various issues of concern; for accountability;
and measurement and evaluation of performance within the same
Christian faith-guided frameworks.
60
CONCLUSION
Daniel’s actions, consequent upon his integrity, as a political
administrator and public office holder in Babylon, was one that was
impactful, was scripturally based and God-inclined. This resonates with
the position of the behavioural theorists of leadership that what leaders
do is the best predictor of their leadership influences and likewise the
best determinant of their leadership success. Daniel lived and acted
according to his godly convictions both in private and public life.
Therefore, Christianity-inclined political leaders and public
office holders in Nigeria are to emulate Daniel in their leadership roles.
They can no longer sit back and confine their biblically-normed beliefs
in the spaces of private and personal lives because other people who are
not Christians are competing to shape the Nigerian society and its
politics and sometimes with unchristian principles. The bifurcation of
life into the secular and sacred is no longer tenable. Hence, as being
Christian leaders, they must “know the walk”, “talk the walk”, and
“walk the talk”.

ENDNOTES

i
M.I. Rieke and S.J. Guastello, “Unresolved Issues in Honesty and
Integrity Testing”, American Psychologist 50 (1995):47.

ii
Louise Kretzschmar, “Integrity and Consensus: A Christian
Perspective on Ethical Management and Education in South Africa”,
Koers 67, no. 4 (2002), 365-386: David Fugoyo – Baime, "Integrity in
Secular Leadership and Christian Leadership", in Leadership Integrity
and Nation Building, ed Colin Salter, (Cornwall; Wee Four
Publications,
2017), 83-100; Rodney Green, “Integrity”, Cambridge Papers, 27, no. 1
(2018): 1-6, https://www.Jubilee-centre.org/wp-content/uploads/2018
(accessed August 25, 2019); Gary Roberts, Christian Scripture and
Human Resource Management: Building a Path to Servant Leadership
61
through Faith (New York: Palgrave Macmillan, 2015); Mojgan
Zarghanifaad and Hasan Danaeefard, “What Drives Leader Integrity”,
International Journal of Business Governance and Ethics 10, no.

62
26(2019):1-34; Paulo F. Andrade, “Political Leadership in Latin
America: A Christian Perspective”, in Responsible Leadership: Global
and Contextual Ethical Perspectives, eds. Christoph Stuckelberger and
J. N. K. Mugambi (Geneva: WCC Publications,2007), 280-299; C.
Mabey, et al., Having Burned the Straw Man of Christian Spiritual
Leadership, What Can We Learn from Jesus About Leading Ethically?
Journal of Business Ethics 145 (2017):757-769. iiiIliyasu Mohammed
and Evans Ayeni, “Political Leadership in Nigeria: Our National
Anthem and National Pledge”, Africology: The Journal of Pan African
Studies 12, no. 1 (2018): 310-324. iv Michael Ogbedi, “Political
Leadership and Corruption in Nigeria Since
1960: A socio-economic Analysis”, Journal of Nigeria Studies, 1, no. 2
(2012):1-25. vNicodemus O. Ejimabo, “Understanding the Impact of
Leadership in Nigeria: Its Reality, Challenges, and Perspectives”, Sage
Open (2013): 114,
https://journalssagepub.com/doi/pdf/10.1117/2158244013490704
(accessed August 21, 2019).

vi
Olukayode Akanbi, “Political Leadership and Challenges of National
Integration and Development in Nigeria: The Way Forward”, Journal of
Arts & Humanities 4, no. 3 (2015): 64-72, https://the
artsjournal.org/index.php/site/article/view/667 (accessed August 21,
2019); Remi Okeke and Adeline Dike, “Ethnicity, Political Leadership
and National Development in Nigeria: The Contradictions and the Local
Government Mexus”, World Scientific News 56 (2016): 67-81,
https://www.worldscientificnews.com/upcontent/uploads/2016/06/WSN
-56-2016-67-81.pdf (accessed September 19, 2019); Zara Kwaghe and
Eloma Chinyere, “Panorama of Nigeria Since 1960”, Historical
Research Letter 32(2016), 12-14,
https://pdfs.semanticscholar.org/b4fd/a3bdacae43acb1c3ba53fbc6310fi9
6cdpf.pdf (accessed September 20, 2019); Joseph Ebegbulem,
“Corruption and Leadership Crisis in Africa: Nigeria in Focus”,
International Journal of Business and Social Science 3, no. 11
(2012):221
– 227.
63
vii
Olu Awofeso and T. I. Odeyemi, “The Impact of Political Leadership
and Corruption on Nigeria’s Development Since Independence”,
Journal of Sustainable Development 7, no. 5 (2014): 240-253; Cyprian
Eneh, “Failed Development Vision, Political Leadership and Nigeria’s
Underdevelopment: A Critique”, Asian Journal of Rural Development 1,
no. 1 (2011): 63-69.

viii
Peter Northouse, Leadership: Theory and Practice, 8th ed.
(Thousand Oaks: Sage Publications, 2016), 71-75.

ix
Green, “Integrity”, 1; David Jeremiah Turning Toward Integrity
(Colorado Springs: Chariot Victor Publishing, 1993), 77.

x
S. Worden, “The Role of Integrity as a Mediator in Strategic
Leadership: A Recipe for Reputational Capital”, Journal of Business
Ethics 46, no. 1 (2003):31.

xi
Jonathan Lamb, Integrity: Leading with God Watching
(Leicester: InterVarsity Press, 2006), 3.

xii
Kretzschmar, “Integrity and Consensus”, 373.

xiii
L. Dion, “The Concept of Political Leadership: An Analysis”,
Canadian Journal of Political Science 1, no. 1 (1968): 3.

xiv
Kevin Morrell, and Jean Hartley, “A Model of Political
Leadership”, Human Relations 59, no. 4 (2006): 484.

xv
Mohammed and Ayeni, “Political Leadership in Nigeria”, 313.

64
xvi
Ejimabo, “Understanding the Impact of Leadership in Nigeria”, 4;
Agomuo, “The Nigerian Leadership Question”.

xvii
Kayode Asaju, Samuel Arome, and Isa Mukaila, “Leadership Crisis in
Nigeria: The Urgent Need for Moral Education and Value
Reorientation”, Public Administration Research 3, no. 1 (2014): 120,
Ogbeidi, “Political Leadership and Corruption in Nigeria”, 21.

xviii
Mohammed and Ayeni, “Political Leadership in Nigeria”, 322.
xix
Ebegbulem, “Corruption and Leadership Crisis in Africa”, 223.

xx
Jurkiewicz and Giacalone, “A Values Framework for Measuring the
Impact of Workplace Spiritualty”, 129.

xxi
Fugoyo-Baime, "Integrity in Secular Leadership and Christian
Leadership", 17-19.
xxii
Kretzscmar, “Integrity and Consensus”, 370.
xxiii
Omale and Amana, “Political Leadership Crisis and Failed States”, 2.

xxiv
Abimbola Adelakun, “We Still Need Leaders with Integrity”, The
Punch March 21, 2019, https://punching.com/we-still-need-leaders-
withintegrity (accessed August 23, 2019).
xxv
Debby Thomas, “Daniel as an Example of Exceptional Crosscultural
Leadership”, Journal of Biblical Perspectives in Leadership 6, no. 1
(2014):59.
xxvi
According to Daniel 3:2, The Babylonian empire consisted of several
provinces, each of which had its ruler. Daniel became ruler of this one
province of Babylon.
xxvii
Robert Ball, “Altruistic Leadership in the Book of Daniel”, The
American Journal of Biblical Theology 17, no. 41 (2016):1.

65
xxviii
Ball, “Altruistic Leadership”, 3.

xxix
Green, “Integrity”, 4-5.

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