Confessing when we have gone wrong is core to our Christian faith as individuals. But does this also hold true for organizational change? What is the role of public apology in OD? I believe we can apply apology in an innovative and creative way in our OD work with churches and Christian organizations. Public apology can enable greater openness and honesty in both individuals and organizations. It can release forgiveness and reconcile relationships in the organizations we are trying to help.
Experiencing Apology in Organizations
I remember a profound experience of this with Mzima, a Pan African, Christian development organization. I was struck by the leader’s willingness to engage in public confession and apology. In the leader’s own words:
Just a month before I took over the Director post, I sent an email to Mzima staff that I would like the entire office to gather and reflect on what they had been through. I sensed a number of concerns of racism, tribalism, open corruption, and even sexual immorality, power games … you name it. I sensed that what was going on in the organization was in many ways a reflection of the society in which the organization was operating. And so I felt in my heart that what we needed was an opportunity to go before the Lord on our knees, publicly confess our sins and ask Him for forgiveness. A starting point was recognition of the need for corporate confession. We would name sins and then confess corporately. Our first priority was to repent, shine the light in places where we had darkness in the organization. We had to learn to be passionate about our faith, unlike the past where leaders appeared indifferent to prayer. Our commitment to prayer enabled us to overcome.
My experience of Mzima resonates with a number of examples from the OD and churches newsletters last year. I read about how public apology transformed seemingly impossible situations. In “Sorry” (December 2009 letter) the Director of a major Christian NGO stood up in a highly volatile, angry meeting with staff and simply said he was sorry. Sorry for the mistakes he and the leadership had made and the pain they had caused. This brought tears to people’s eyes and proved the turning point in that organization’s change. In the story of “When the Bishops Repented”(February 2009) we read about how, convicted by God, bishops confessed to corruption and “prostituting” themselves before the State President. This confession enabled healing within the organization. But it did not stop there. The Evangelical Fellowship then went out and publicly apologized to the national Council of Churches for its behavior over the past few years in undermining their stance on human rights.
The Concept of Public Apology
According to Thesaurus dictionary, apology is defined as “admission of guilt, request for forgiveness, regret, confession or act of contrition.” But it is also noted that apology can be construed to imply “defense, excuse, explanation and an assurance.”
We need public apology when there are “sins of omission or commission” by those in the public eye whether intended or unintended. They can take a variety of forms such as insensitive and derogatory statements, unacceptable behavior (including sexual promiscuity) and simply poor decision-making. The concept of public apology seems more prevalent in democratic and open societies as compared to dictatorial and closed ones.
Following a Biblical Pattern
We see from numerous examples from the Bible that apology or confession follows a consistent pattern.
Step 1: Feeling in the right: Very often, before an apology is made, there is a feeling of being right and great. This is often coupled with an attitude that is demanding, feeling that no support is needed. During that time a number of people in leadership positions want their own undisturbed space with very little room to listen to others. There is the feeling that one has the knowledge and does not have to consult. Jesus’ parable of the Prodigal Son clearly illustrates this. Here the younger son exemplifies the attitude of being right.
Jesus continued: “There was a man who had two sons. The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them. Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living.” (Luke 15: 11-13 NIV)
Step 2: Coming to one’s senses and making the apology: This is a time to reflect deeply on the potential impact of the planned apology. There will sometimes be a feeling of guilt just before an apology is made. It is about a realization that at some stage in life, people who are in leadership positions have to come back to their senses. It is a feeling that an apology is not only necessary but urgent and has to be made whatever the cost. This is illustrated by the Prodigal Son in the passage below:
“When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.’ So he got up and went to his father (Luke15: 17-19 NIV)
Step 3: Deep reflection on the potential consequences: It is not always easy to predict the outcome of a public apology. Thinking about an apology prompts people to think about the behavior or actions that led up to it. Essentially, our emotions and pride become part of the mix resulting in a feeling of embarrassment, a sense of shame and discomfort. The net effect is that people then find it difficult to apologize.
Step 4: Reaping the reward: At this stage the person making the apology becomes the “winner” or the loser depending on the outcome. When the battle is won, it then becomes a time of “bringing the best robes, ring and sandals.” Basically, people who are opposed to the apology could easily lose out if they are not tactful. In the passage below, the older brother loses out in the whole process in spite of his “correctness.” This is as highlighted below:
“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate. “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’ (Luke 15: 22-27)
Implications for OD Practice
Recognize the centrality of leadership:
In all the organizational examples cited, it was the leaders who led the way in apology. Leaders have to go first in the game of admitting error. They have to be role models. Otherwise it is unlikely to happen from below. There is a power dimension to public apology. Public apology must not be forced on others, particularly on those with less power. In the case of the Prodigal Son, who provided the leadership? And in what ways?
Practice humility:
The OD stories quoted and the Prodigal Son example show how important humility is. Only by humbling yourself can you really apologize, gain acceptance, and return ‘home.’
Make apologies more candid:
Public apologies have different levels of success depending on how they are executed. The more candid apologies are, the more they are likely to earn public forgiveness. It is not enough simply to express ‘”regret for any unforeseen hurt caused.” By examining examples where public figures succeed or fail to apologize and be forgiven, we may better understand the dynamics of apology.
The Place of Apology in OD
We know from the Bible and from our experience of OD that confessing and publicly apologizing can redeem seemingly impossible situations. It can release forgiveness and reconcile relationships in the organizations we are trying to help. We may be able to deepen and develop our OD practice with churches if we paid greater attention to the power of apology. So do we need to create space for apology in our next OD intervention? How might we even actively encourage it?
