Original Research

Missional review of procrastination for therapeutic handling of the depressed God’s stewards

Takalani A. Muswubi

Received: 14 Mar. 2025; Accepted: 18 July 2025; Published: 29 Aug. 2025

Copyright: © 2025. The Author Licensee: AOSIS.
This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Abstract

This article reviews procrastination from a missional perspective. It is done to connect a dot and/or solve a puzzle in God’s stewards’ personal or corporate life. Procrastination is a widespread global phenomenon which affects them, despite their God-given skills, tools and authority to do their tasks voluntarily with their known due dates, deadlines and negative outcomes (effects) without unnecessarily delaying or postponement. The diverse scholars on procrastination demonstrated the need for a therapeutic solution to deal with the issue of procrastination for God’s stewards to start, maintain and complete their God-given tasks effectively, efficiently and successfully. To achieve such a missional goal, the question is: How to mitigate the effects of procrastination on the stewards of God? To answer the question, this article discusses three aspects of the preventative and corrective measures regarding the causes and effects of procrastination on God’s stewards within the Reformation framework: their basic nature (inception), their critical effects (reception), and their ultimate mitigation (remedy) factors in handling depressed stewards of God.

Contribution: This article adds value in uncovering biblical precepts and missional guidelines, which serve not only as the preventative and corrective measures for time and efforts management for the effective and efficient stewards’ productivity, but also as the mitigate factors in handling the causes and effects of procrastination that rob God’s stewards in executing their skills, tools and authority to complete their personal and corporative task within the faith community and beyond.

Keywords: procrastination; depression; missional; therapy; steward; faith community; missio dei.

Introduction

… to voluntarily delay an intended course of action despite expecting to be worse off for the delay. (Steel 2007:66’s definition of procrastination)

Procrastination is widely defined as the decision to delay, postpone, or put off an intended job, homework or other important tasks (Gupta, Hershey & Gaur 2012:196; Steel 2002:6, 2007:66). It is a common and widespread glocal cognitive, affective and behavioural phenomenon (Hannok 2011:5). ‘I will do it tomorrow’ is a common declaration that nearly all people can relate to (Peper et al. 2014:82). Scholars classify procrastination into four main components: academic, work-related, daily-life-routine and decisional (inability or unwilling to decide), all of which can range from normal to chronic procrastination (Kaur & Kaur 2011:36; Kim & Seo 2013:100; Sokolowska 2009:10). People can have two things, firstly, a well-intended and planned personal or corporate or academic vision; secondly, the required skills, tools and authority to do their mission (task) with their known due dates, deadlines and negative outcomes (effects), however, they can still, whereby they voluntarily and unnecessarily delay or postpone what could effectively, efficiently and successfully be started, run, maintained, completed or fulfilled.

To achieve such a missional goal, the question is: How to mitigate cause and effect of procrastination on the stewards of God? To answer the question, this article discusses three aspects of the preventative and corrective measures regarding the causes and effects of procrastination on God’s stewards within the Reformation framework: their basic nature (inception), their critical effects (reception), and their ultimate mitigation (remedy) factors in handling depressed stewards of God.

God’s stewards and the basic inception of procrastination

Definition – The nature of the procrastination

The word procrastination is derived from the Latin words ‘pro’ [forward, forth, in favour of] and ‘crastinus’ [of tomorrow] (Steel 2002:6). With an advancing information and communication technologies (ICT), learners, employees and ordinary people have complex choices or decisions to make every day to accomplish their tasks in a short period of time (Van Eerde 2003:421; Wu 2010:26). With fluctuating terms and conditions and increasing autonomic roles in education, workplace, family set-ups, among others, an increasing pressure to produce service and goods contributed to procrastination (Hajloo 2014:42; Van Eerde 2003:421). Many scholarly publications associate the determinant factors of procrastination such as the nature and characteristics of tasks, working terms and conditions, marriage and family problems and ill health with the effects of procrastination (such as stress, depression, anxiety and other related cognitive, affective and behavioural conditions) (Beutel et al. 2016:2; Mullen 2014:1). Hence, despite knowing the deadlines (due dates), and negative outcome or consequences and despite having the required skills, tools and authority to do their tasks, people still tend to voluntarily put off, delay, prolong, defer or postpone to perform a well-intended, planned, scheduled and necessary task or exercise to a last, later or unspecified time (something which could have been effectively, efficiently and successfully started, run, maintained, completed or fulfilled) (Hannok 2011:5; Steel 2007:65ff).

Distinction – The cause and cost of procrastination

Over the last decades, there have been diverse scholarly publications, including that of Mullen (2014:1) and Beutel et al. (2016:2), who discussed some personal, organisational and contextual causes and costs of procrastination. There are at least nine (n = 9) causes and costs: firstly, intrinsic fear of inability and unwillingness to do Gods will, and fear of being rejected by other people, but seeking their acceptance and praises, all these, paralysing the human to take responsibilities (cognitive-mind, affective emotions and behavioural actions) to fulfil the seemingly unpleasant, and stressful workload task (Lay 1992:483f). Secondly, being worried with neuroticism including irrational beliefs and thoughts, doubts, anxieties, indecisiveness and uncertainty about overwhelming tasks (Adesina 2011:85; Steel 2007:81). Thirdly, low self-esteem and doubting own ability to do the task and feeling inadequate or incapable of achieving a high level of performance, based on an irrational attitude, feelings, false security, low self-confidence and self-efficacy (Steel 2007:69). Fourthly, task aversion or distraction to dodge or avoid the discomfort or anxious feelings about the task; distractions fill the gap between poor intention (or low inspiration or motivation) and an actual action (Knaus 1979:5; Steel 2007:81); Fifthly, impulsiveness or momentary desires overtaking good intentions (dreams) to satisfy immediate gratification, and neglecting (ignoring) long-term tasks or difficult tasks (Karatas 2015:244; Steel 2007:70). Sixthly, perfectionism with un unrealistic fear of conditions, outcome, consequences of failure and imperfect product (Steel 2007:81). Seventhly, the victim mentality by scapegoating or laying a blame on (or manipulating or controlling) someone or something without taking full responsibility in performing the task (Karatas 2015:244); Eighthly, the defence and coping mechanism by using delay tactics, or being busy with other tasks, which need their time and effort as an excuse to do the task at hand as a method to cope with the daily pressure. Lastly, but not the least, laziness-led resistance of being forced and insisting on doing the task when they are good and ready and on their own time (Kanten 2014:117).

The critical reception of procrastination

Procrastination and its reception as a normal way of life

Studies have pointed out that, ‘I will do it tomorrow’ is a common declaration, which uncovers the apparent inability and unwillingness of nearly all people not only to make decisions and work within a specified time frame (Lonergan & Maher 2000:214; Peper et al. 2014:82) but also to admit the causes and consequences (cost), which is experienced from minor to chronic (excessive) procrastination, in the family, church, classroom and workplace (Fee & Tangney 2000:167; Hannok 2011:7; Nguyen et al. 2013:388). Scholars distinguish the defence and coping mechanism of procrastination in at least three inseparable operative parts as namely: cognitive (mind), affective (emotions), and behavioural (actions), which play a vital role not only in causing and robing people of their well-intended, planned and necessary responsibilities and tasks (Kaur & Kaur 2011:36; Sigall et al. 2000:283; Sokolowska 2009:10) but also resulting in apparent inevitable negative and unpleasant consequences for failing to complete on time certain individual, familial, socio-economic and political tasks and responsibilities (Balkıs & Duru 2007:377; Cerino 2014:156; Mullen 2014:1).

Divine measures for procrastination

Laziness as a causative factor for procrastination

Proverbs, Ecclesiastes and Job are wisdom literatures, which not only offer short, simple and general sayings or principles of life, mostly based on observations and experiences of life but also teach God’s people to fear (revere) God and follow His will and word as He knows the best course of action (Pr 1:7). Proverbs 26 is part of the collection of sayings attributed to Solomon (Pr 25 to 29), which covers warnings regarding those who reject God’s wisdom and will, who are called fools, lazy and conflict-mongers, respectively (Pr 26:1–12; 13–16 and 16–28). This article focuses on Proverbs 26:13–16 regarding the warning given to lazy people who resist God’s wisdom by making outrageous excuses. In the next sub-section, their nature (who they are), role (what they do) and its cost (results) are discussed. Laziness is discussed as one of the examples in the Bible, which uncovers many forms of procrastinations. Throughout the Proverbs, laziness is described as an irrational and selfish unwillingness to work (Pr 15:19; 19:15).

Lazy procrastinators make groundless excuses, which lead to no or little progress (Pr 26:13f): Proverbs 26:13 says ‘There is a lion in the road! A lion is in the open square’. The phrase is repeated twice because lazy procrastinators repeatedly (emphatically) insist on their beliefs and views to convince themselves and others that it is not conducive and safe for them to depart from their own house to go to work and perform their tasks (Pr 6:13; 13:4; 15:19; 18:9; 22:13). According to Newheiser (2008:108), ‘He [the sluggard] takes great pains to escape from pains, because his motto is: “Never do today what can be put off until tomorrow”’. Commenting on Proverbs 26:14, ‘As the door turns on its hinges, so does the sluggard on his bed’, Kitchen (2006:592) said:

The lazybones is here likened to a door that ‘turns on its hinges’. The door moves but goes nowhere. It is motion without march, movement without mobility. Just so, ‘the sluggard’ flips and flops from side to side, but never makes any progress toward getting out of bed and making his life useful … a little sleep, a little slumber, a little folding of the hands to rest. (Pr 6:10; 20:4,13; 24:33)

An image of a door that only swings backwards and forwards and never goes anywhere else, is compared to a lazy person who show no progress and accomplishment in life due to minimal or limited effort to reach his or her vision and mission.

Lazy procrastinators make counter-productive efforts with proud statements (Pr 26:15f): The Bible warns against laziness, which is a tendency to evade, rebel or being hostile (not willing) to do the right and good things (Pr. 12:24; Rm.8:7; Jam.4:17). The proverb depicting the lazy person burying his hand in the dish or sitting with food and being too lazy (unwilling or unable) to bring it to his mouth again shows that lazy procrastinators are not only making counter-productive efforts (cf. Pr 6:15; 19:24; 26:15) but also continually making or insisting on the groundless excuses to avoid unpleasant tasks, by saying all sorts of things, even going to outrageous and ridiculous extremes. He will lie to himself and others, misrepresent reality, suppress his conscience, and rationalise it away (Selvaggio 2008:54). It is clear in Proverbs 26:16, ‘He is wiser in his own eyes than seven men who can give a discreet answer’. The lazy procrastinator speaks with pride and arrogance, thinking of himself as wise and disregarding God’s word and the advice and counselling of the wisest people (cf. a complete number seven [n = 7] around him; he is called a fool who will pay the cost [price] or reap painful consequences) (Pr 15:19; 20:4; 22:13; Selvaggio 2008:57).

God’s word warns against rational excuses based on preconceived false beliefs and mindset: Laziness is one of the examples in the Bible, which uncovers one of many forms of procrastinations. In that regard, in Proverbs 6:6–11, God’s people are urged to work and that they should learn from an ‘ant’, which is an example of diligence and planning in contrast to the selfish comfort-seeking behaviour of lazy procrastinators who lack self-control and find indulging in their ‘sleep’. The lack of self-control is part of the signs of the last days, which include lovers of self, lovers of money, boastful, arrogant, revellers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power; avoid such men as these (2 Tm 3:1–5; Rm 1:18; 2:8). The word procrastination does not appear in the Bible, but the idea is implied (Dt 7:9f; Ps 40:16f, 70:4f). Guilty consciousness, fear, blame-shifting, uncertainty and doubts about God are the results of sin, which is the root cause of procrastination (Gn 3:6–10; Rm 5:12). It becomes a habit, pattern, and way of life to say, ‘I’ll do it tomorrow’. This leads a lazy person to delay, shy away, make excuses, postpone, neglect or put off important tasks, such as academic assignments, projects, or home responsibilities not only out of fear to take responsibilities or be engaged in uncomfortable tasks but also because of some underlying preconceived and false beliefs, irrational and indecisive mindset. These include mentality, which selects what is important to obey (selective mentality), mentality where a person sees themselves as a victim of circumstances and blames others (victim mentality), mentality which reflects a tendency to follow the crowd (crowd mentality) and a mentality which chooses and listens to what it likes (itching-ears mentality – 2 Tm 4:3). God does not procrastinate and does not expect that behaviour in his people.

Procrastination and the consequences (cost)

Procrastination has its adverse effects whether on us or on others. It creates or causes an endless and inevitable vicious cycle of delays, wasting of time (opportunities), resources (financial, material and human potentials and skills) and broken trust and relationships, and so forth. It generates a variety of negative outcomes, including a high level of stress and anxiety, which in turn result in various adverse health conditions (Sirois 2004:270). It impairs the quality of work and leads to poor performance (Heward 2010:6). It is a self-handicapping behaviour, wasting time and leading to poor performance and increased stress. In Proverbs and related passages (Pr 24:30 ff; 25:28; Ec 10:8; Ps 80:12), the walls of a city are depicted as protecting the internal (inside) territory from external (outside) threats such as infiltration by enemies. In its chronic stages, laziness (which leads to procrastination) is like a thief or robber who ruins (destroys) the fences or walls and leaves the whole internal territory unguarded and vulnerable. It undermines, blocks, robs and destroys God’s plan and blessings of and for God’s people (Pr 18:9; Ja 4:17). Academic procrastination can lead to a failure in achieving academic goals which results in a series of other consequences. An employee’s unreadiness and inability to make decisions and a lack of consistent work ethics could result in complete loss, unemployment, destruction, poverty and scarcity as if they are robbed by an armed attacker. People who do not care for their health for years could face a disease that alters the course of their life. Christians who neglect biblical prescriptions could be led to severe doubts of their faith. It is easier to put things off until tomorrow but miss the best opportunity of and for your life. To ‘miss the mark or target’ is sin (Greek word hamartia). Figure 1 illustrates sin as a spiritual (root) cause of procrastination.

FIGURE 1: Procrastination and the spiritual remedy.

The effects of procrastination on individual and organisational productivity

Researchers point out that procrastination is a glocal (global and local) phenomenon that can affect both organisational and individual productivity. Studies show that personality characteristics, self-efficacy, self-control, self-esteem, among others are motivational factors towards remedy of procrastination (Beutel et al. 2016:2). But procrastination continues to rob people of their personal and corporate potentials (inborn gifts and talents and learned skills) and productivity (effective and efficient delivery of services and goods) (Gupta et al. 2012:196; Niermann & Scheres 2014:412; Toker & Avcı 2015:1158). In this increasingly competitive ICT environment, students, scholars, employees, employers, families and ordinary citizens are expected to manage their time and perform their God-given tasks (Skowronski & Mirowska 2013:4; Wu 2010:26). Procrastination is apparently a part of a vicious cycle, which is imposing a common, yet serious problem that arises from lacking time management, increasing time pressure, working conditions, among others (Van Eerde 2003:421). It is not only apparently unavoidable and inevitable but also continually impacting individual, organisational and institutional productivity (Fee & Tangney 2000:167; Hajloo 2014:42; Kaur & Kaur 2011:36). In that regard, cognitive, affective and behavioural procrastination not only leads to a variety of negative outcomes, including poor performance because of half-done jobs, time-wasting, last-minute rushes or quantity and quality-compromised performance (Heward 2010:6) but also produces diverse negative effects, which include increased disappointment, stress, depression, anxiety, illness, interpersonal problems because of unfulfilled familial or social responsibilities and other related personal and organisational obligations (Cerino 2014:156; Mullen 2014:1; Sirois 2004:270).

The ultimate mitigation or remedy – The solution towards procrastination

This article touches on an under-researched intersection of the concept of procrastination, depression, and the missional stewardship, using both the biblical texts and psychological literature to frame its arguments, with an attempt to have a structured approach of the inception, reception and remedy regarding procrastination of the depressed stewards of God. The following sub-section will discuss the therapeutic relationship between the therapist and the client characterised by three aspects, namely bonding (working alliance [WA]), belonging (real relationship [RR]) and behaving based on love, trust and patience (McLeod 2011:4, 62).

The importance of the therapeutic encounter between the therapist and the client

According to Waumsley and Swartz (2011:281), globally, there is a high rate of mental health disorders because of various causes including childhood (sexual) abuse and assaults and other traumatic experiences, which inevitably leave psychological scars on individuals. In that regard, a therapeutic encounter characterised by interpersonal relationship and mutual trust between the therapist and the client is inevitably important (Norcross & Lambert 2011:5). There are three important components during the therapeutic encounter: firstly, the WA or bonding between the therapist and the client during which the degree of genuineness and authenticity to each other build a strong and real relationship (RR) between them (Gelso 2009:254–255); secondly, the goal towards change whereby the stronger the bond, the greater the incentive towards the process of change (Anderson & Levitt 2015:280) and in that regard, ‘the patient seeking change and the therapist offering to act as a change agent’ (Bordin 1994:13); thirdly, nurturing love, trust and tolerance which offer a safe relational atmosphere or environment against anxiety and frustration (Campbell & Simmonds 2011:196; Horvath et al. 2011:56). In other words, the therapeutical relationship between the therapist and client involves not only ‘complex attachments and shared understandings formed, and activities undertaken by psychotherapists as they attempt to help patients manage psychological issues’ (Naidu & Behari 2010:42), but also various ‘interlocking elements’ (such as empathy, rapport, trust and so forth) (Stadter 2012:98).

The main philosophy behind the therapeutic encounter between the therapist and the client

The main philosophy behind the therapeutic relationship between the therapist and the client is built on their agreement that ‘our sense of self is developed through relationship and that we maintain and perpetuate this sense of self through relationship’ (Charura & Paul 2014:87). The interpersonal quality within the therapeutic relationship is described as ‘an interactive process of reciprocal mutual influence’ (Stolorow & Atwood 1992:18). The encounter during therapy involves the here-and-now open space of interaction between the therapist and the client which involves the ‘interaction, enactment, spontaneity, mutuality, and authenticity’ (Mitchell 1997:IX). It is important to understand that the therapeutic relationship from the client’s perspective is the crucial ‘actor’ in the therapeutic process and influences their therapeutic experiences and goal (Ackerman & Hilsenroth 2003:28; Audet & Everall 2010:333; Nezu 2010:172; Victor & Nel 2016:1).

Towards the therapeutic remedy and the motivation of the procrastination victim or client

Piers Steel (2010b)’s equation (formula) on how to avoid procrastination by getting started (motivated) by maximising expectancy and value and minimising impulsiveness and delay is proposed:

Motivation is the will and ability to do the work. To get started, one should be motivated. It is the opposite of procrastination (the willingness to avoid it). To be motivated, maximise an expectancy and value and minimise impulsiveness and delay. Expectancy refers to how many results, rewards or successes are anticipated in doing the work. The more the expectation to succeed, the less the impulse to procrastinate. Value refers to how much doing a task is enjoyed and how much the expected results are desired. The more the work is enjoyed, and the expected results are desired, the less the impulse to procrastinate. The more the exposure to distractions, the more the tendency to procrastinate. Delay refers to the time lapse until the anticipated results, rewards or successes are received. The longer the time lapses or delay until the anticipated results, rewards and/or successes, the more likely the tendency to procrastinate. This formula is helpful in enabling people not only to acknowledge their preconceived beliefs ideas, fears and habits in procrastination but also to determine the reasons why they procrastinate, and formulate interventions and strategies to stop or minimise procrastinating and work effectively and efficiently to achieve their goals (results, rewards). To overcome or minimise procrastination, it is important to recognise, admit and confess the weakness, shortcomings, relapsing regarding procrastination as an open door or opportunity towards remedy, which will involve the steps discussed in the following sections.

Step 1 – Understanding your personality: Procrastination is considered an effective coping mechanism by many to reprioritise their unpredictable and demanding tasks, projects and work to meet frequently changing demands in a fast-changing environment (Chu & Choi 2005:245–246). There are two types of procrastinators, namely, active and passive procrastinators. It is important to understand the factors that influence both types of procrastinators (Gupta et al. 2012:196). Both types of procrastinators may procrastinate until the last 24 h or so, before the deadline (due date). In the parable mentioned in Matthews 21:28–32, the man asks both his sons to go and work in the vineyard. The first son said he would not, but later he changed his mind and did what his father asked. The second son said he would, but he did not (that is, he procrastinated). Both knew what is right (Jam.4:17; Lk.12:47-48; Heb.10:23ff). The difference between the passive and the active procrastinator is: Passive procrastinators not only delay the work to improve the quality of the performance and outcome but is motivated or energised to thrive under pressure with high expectation to produce of and value are high are called, active procrastinators. The procrastinator who not only delays the work out of fear of failure, but also panic, crumble or lose hope under pressure when the expectations are high and results and rewards are distant are called passive procrastinators. Active procrastination is neither harmful nor leads to negative consequences, when the procrastinator makes deliberately, purposefully and well-calculated decision to procrastinate and work under pressure, using and controlling time with a self-efficacy belief and coping styles to maximise both the performance and outcome (Chu & Choi 2005:247–248). Passive procrastination is because of indecision to act and fail to complete tasks on time because of fear of failure, which leads to panic, crumbles or hope lost under pressure of high expectations.

Step 2 – Optimising your environment: Be decisive in your work environment: it can help improve your productivity. Beware of technology, for example, using Internet and various forms of social media. Turn off your phone, put it to ‘do not disturb’ mode and put it out of sight and do not let yourself get on the web until you have completed the task. Avoid and remove your distractions or use the favourite distractions as rewards. Use rewards along the way, not just at the end of the week or term. To live a positive and fulfilling life, it is important for people not only to have introspective or self-regulatory measures which correct and guide their thoughts, feelings, and behaviors purposefully and avoiding failure (Fridén 2020:6f) and God’s word and Sprit offers guidance thereof (Heb.4:12f; Rom.8:16, 26f); but also know what makes life worth living and how to navigate through changes to accomplish their goals.

Step 3 – Break down your task into small pieces (or steps): Train mental capacity and thought process by visualising or imagining a successfully completed task (Prv. 12:15). This is a familiar motivating factor (Pr 21:25), known to the athletes, artists, book writers etc.: make an outline, identify each chapter, figure out the sections in the chapters and to fill in (Pr 21:25). How do you eat an elephant? One bite at a time. To reach the goal, break the tasks into smaller and more manageable parts.

Step 4 – Keep the time and daily schedule and calendar: Determine steps on how to reach the goal. Make a to-do list. Schedule it in your diary and/or calendar and prioritise tasks (meetings): what to start with (urgent). Set intervals of time like 5-min or 20-min working and 5-min or 10-min break (continual cycle). Get a reminder like an alarm or timers. Take immediate action and start right away (just do the work or project). It opens opportunities and time to do more and makes realisation of potentials more likely (Ec 8:6; Peper et al. 2014).

Work ethics and a set of principles governing behaviour in the workplace

Scholars define and discuss work ethic as a set of principles (code) which govern the thoughts, words and actions of students, scholars, staff, employees, among others to ensure that work is started, run, maintained and completed. Without such codes or norms, homes, families, schools, universities and other societal institutions and organisations (groups) would become relatively chaotic. The extent to which the person adheres to work ethics defines a person’s attitude to work as positive or negative and the product as valuable or not.

A positive attitude to work usually exhibits good work ethics and it helps accomplish tasks faster and better and such a worker is very productive, whereas the opposite is the case for workers with negative attitudes. The value and reputation of a service or product rendered are associated with the adherence to the set principles, policies and rules, which are important not only in determining the direction (purpose), aim and objectives of the final product, which involves ensuring the required quantity and quality of the completed work, but also in guiding the manner (how-to-do-it), that it is done with honesty, integrity, impartiality, fairness, professionalism, discipline, determination, dedication, reliability and dependability, accountability, legality, alertness, openness, responsibility and respect of others.

The importance of the spiritual encounter of the procrastinator client with God

This article discusses the therapeutic relationship between the therapist and the client characterised by three aspects, namely, bonding (WA), belonging (RR) and behaving based on love, trust and patience (McLeod 2011:4, 62). It is important also to discuss the spiritual relationship between the client and God. This is one of the under-researched intersections of the concept of procrastination, depression, and the missional stewardship, using both the biblical texts and psychological literature to frame its arguments, with an attempt to have a structured approach of the inception, reception and remedy regarding procrastination of the depressed stewards of God. The question is how can procrastination be stopped or minimised? It is important to pray and to read the Bible and get the biblical information regarding God’s good, pleasing and perfect will and truth to become part and parcel of your mindset (cf. Rm 12:2f; Figure 1). Firstly, pray for a plan: ask the Lord, in faith and without doubt, listening to God’s word. Secondly, one should have the willingness to act towards their goal even when conditions are not favourable (cf. Ec 11:4). It is vital to lay the foundation to achieve the potential, reduce stress and build confidence to work (Prv.16:9; 19:21). Procrastinators believe and think there is still plenty of time and hence there is no need to start now anyway and that they usually work under pressure. As procrastinators, they complain about their many tasks on their to-do list and how hard (overwhelming) it is to get them done. Although they seem busy, without prioritising tasks (into urgent and long-term tasks) they usually forget urgent and important tasks and hence get so overwhelmed that they end up doing nothing and usually they do not finish even if they do start. Prerequisite procrastinators are those who over-prioritise the prerequisite measures to be in place first, saying, ‘I can’t start until I have everything right’. Our weaknesses should rest in Christ’s power (2 Cor 12:9). Perfectionist procrastinators set unrealistic and self-deception standards to perform perfectly and they regard anything short of an acceptable perfection as failure. Procrastination is not always a sign of laziness or time management issues. Laziness is a form of procrastination. Land (field) is a potential source of wealth for a hard-working farmer to harvest crops and livestock. But when a field or workplace goes unattended, it produces no fruit. Procrastinators are pictured in Scripture as slothful, sluggish, and lazy (Pr 6:9; Mt 25:14ff). They create a self-defense mechanism to justify laziness in two main ways (amongothers), firstly, making-up excuses to avoid and evade doing right and good things even when opportunities are available, by creating stories like there is a Lion-on the road, in the street; secondly, by being pre-occupied with to certain convictions (belief, thought or desire) and behaviour (addictions) which limit their productivity (Prov.24:30ff). Such God’s stewards are urged not only to bear fruit in their lives so that the world knows we are His disciples, but also to identify themselves to Christ and to rest their weaknesses to His saving power (2Cor.12:9; Gal.2:20; Tit.2:14; 2Pet. 1:3).

Conclusion

This article reviews procrastination from a missional perspective. It is done to connect a dot and/or solve a puzzle in God’s stewards’ personal or corporate life. Procrastination is a widespread global phenomenon, which affects them, despite their God-given skills, tools and authority to do their tasks voluntarily with their known due dates, deadlines and negative outcomes (effects) without unnecessarily delaying or postponement. The diverse scholars on procrastination demonstrated the need for therapeutic solution to deal with the issue of procrastination for God’s stewards to started, maintained and completed their God-given task effectively, efficiently and successfully. To achieve such a missional goal, the question is: how to mitigate cause and effect of procrastination on the stewards of God? To answer the question, this article discusses three aspects regarding the preventative and corrective measures regarding the causes and effects of procrastination on God’s stewards within the Reformation framework: their basic nature (inception); their critical effects (reception) and their ultimate mitigation (remedy) factors in handling depressed stewards of God. This article adds value in uncovering biblical precepts and missional guidelines, which serve not only as the preventative and corrective measures against the causes and effects of procrastination on God’s stewards but also as the preventative and corrective measures for time and efforts management for the effective and efficient stewards’ productivity, but also as the mitigate factors in handling the causes and effects of procrastination that rob God’s stewards in executing their skills, tools and authority to complete their personal and corporative task within the faith community and beyond.

Acknowledgements

Firstly, the author would like to thanks the Triune God and acknowledges that all glory should be attributed to him, as stated in 1 Corinthians 10:31 and Colossians 3:17. Secondly, the author extends his sincere gratitude to Alvinah, his wife, for providing the valuable support as stated in Proverb 31, and to Ms Blanch Carolus for rendering the academic support. Additionally, he acknowledges the unwavering support of his children, Vhuhwavho, Mufulufheli, Wompfuna, Thamathama, Lupfumopfumo and Tshontswikisaho.

The author declares that he has no financial or personal relationships that may have inappropriately influenced him in writing this article.

T.A. is the sole author of this research article.

This article followed all ethical standards for research without direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.

Data sharing is not applicable to this article as no new data were created or analysed in this study.

The views and opinions expressed in this article are those of the author and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency, or that of the publisher. The author is responsible for this article’s results, findings, and content.

References