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The Artisan Soul: Crafting Your Life into a Work of Art by Erwin Raphael McManus

[rating:3.0]

(New York: Harper One, 2014)

200 pgs

It is undoubtedly not a surprise when an artist believes that God intends for everyone to be an artist. From their vantage point, this would appear self-evident. It would be equally understanding for a doctor to assume that God intended for everyone to bring healing to others or if an engineer believed that God intends for everyone to build something with their life. So it is not a surprise that Raphael McManus, an artist, believes that there is within each person, an artisan soul.

Erwin McManus is the founding pastor of Mosaic, a church located on the Hollywood strip. He has authored numerous books, including Soul Cravings, Chasing Daylight, and The Unstoppable Force. I will be visiting his church next month. His ministry intrigues me because he is seeking to bring the good news of the Gospel to an extremely secularized society to which he ministers.

McManus argues that the church has for too long presented Christianity as if faith and creativity were adversaries rather than allies (6). He also notes that society tends to view creativity as the domain of extraordinary people, rather than as the possession of those who are ordinary (4). McManus argues that God is the ultimate artisan, and, being made in God’s image, people are never more like God than when they create as well (22). His book is a call for people to have the courage to free their artisan soul.

McManus is an artist and this book reflects that. He has a number of interesting, thought-provoking quotes. However, one of the downsides to twitter-like quotes in a book is that statements can be made that are all-inclusive without providing adequate context or support to make them convincing.

Some of these statements include: “The creative act is an act of courage” (7). Obviously I agree that it does take courage to create, sometimes. But does it always require courage? Or, “We cannot create without risk” (9). Again, I am drawn to ask if this is so in every circumstance. Or, “Jesus’s early followers formed a movement of dreamers and visionaries” (17). Here I would challenge that the apostles were not following their dreams or their visions, but God’s. Throughout the Gospels, whenever the disciples pursued their dreams, Jesus rebuked them! (See Luke 9). McManus states: “Artists love without reservation” (35). This type of generalized statement trips me up and makes me begin thinking of the exceptions to this rule. I don’t mean to be overly critical, because I liked this book. It is just that, as an artist, McManus offers some broad strokes that may produce an overall pleasing effect, but can often break down upon closer examination.

I found that McManus has one general message in this book and he promotes it in various ways throughout his book. I do think he makes some interesting points. He states, “To create is an act of worship” (10). I felt like this could be a beautiful depiction of our God-called vocation, whatever that might be. I was also intrigued by his comment, “Sometimes we get trapped in the past rather than at the beginning” (23). He poignantly suggests: “We cannot live a life of passion and not know sorrow. To pursue a dream is to invite a nightmare!” (35). Sounds a bit pessimistic, but does give one pause for thought. Some other interesting comments were: “Our demons rarely come at us from the future; most often they chase after us from our past” (42); “Far too often, we are more afraid of silence than we are of emptiness” (43). These statements often make us think for a moment, but they often pass along to the next theme without providing much supporting evidence for the point just made.

McManus provides an interesting challenge in urging people to take the pen or brush into their own hands and refuse to allow other people to tell their story. He urges people to let their Creator define them, rather than other people. He notes that, “Every other voice will either make us less than we were intended to be or convince us that we are more than we really are” (59). He humorously comments that the difference between a sane man and an insane man is that the sane person knows that the voices he is hearing in his head are not his own! (64).

McManus also has an interesting discussion about developing our own story. He observes: “We don’t see people for who they are; we see them through the filter of everyone we’ve ever known” (73). He adds; “Truth is not nearly as powerful as interpretation” (72). He also claims that our experiences are not nearly as powerful in our lives as our memories (85). He argues that we must interpret our experiences for them to have meaning. Therefore, how we choose to interpret our experiences determines the joy as well as the success of our lives.

McManus claims that the human imagination is the most profound and unique aspect of being human (95). I might challenge this point. Generally the possession of a soul or the ability to reason has been recognized as humanity’s most unique trait. Nonetheless, he suggests that, “Everything that exists began as an idea” (93). Therefore, we must cultivate our imagination as it has the power to create much beauty in an often, colorless world. He suggests that every creative act ought to bring life to others (109). This is certainly a noble view of art, as opposed to a much more self-focused view of an artist.

I liked McManus’s discussion of dealing with limitations. As an artist, I know personally how limited I am! But he notes that “We aren’t limited because we have limitations; we are limited because we haven’t embraced them” (149). He challenges readers to not allow themselves to be defined by their limitations (152). His ongoing challenge to his readers is to refuse to be buttonholed into a dreary, unfulfilling life. Rather, to imagine what God might do through their lives if they let Him write the script of their lives, rather than accepting the critical and negative interpretations that others have made of them.

As in so many books like this, there are times when it appears that readers are being encouraged to write their own story for their life and to take the brush firmly in their grip for whatever becomes of their life. Yet at other times McManus clearly encourages readers to allow their Creator to narrate and unfold their life as only He can. Clearly it is best to allow our Creator to define us, and our purpose, rather than to spend our entire lives searching, unaided, for meaning.

This book was easy to read. McManus is a good writer and makes a number of interesting comments. Because he makes some broad sweeping statements and because he views life through his own artistic perspective, he invites a certain amount of push back from the reader. Nevertheless, his style also causes readers to consider a perspective they might never have thought about before. Certainly in an age of political correctness and trends, we all need to be challenged to let our Creator guide us to become the masterpiece He designed us to be.

This book is good for more logical, linear type thinkers like me to read, on occasion. It adds texture and beauty to what can at times be a drab, uninspired perspective on life. Nevertheless, you may also want to pick up a more rational, systematic work next to garner further support and biblical foundation for such an artistic view of life.

by Richard Blackaby

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Leader: Know Thyself!

by Dr. Richard Blackaby

You know them. They show up in a variety of settings. They are often hard to miss.

Bill is always the life of the party (or so he thinks). Loud, often bursting into uproarious laughter, he loves to talk and crack jokes. In fact, he has a humorous comment to make about almost anything, even when such a comment is inappropriate.

Jill is passionate about her work. She is quick to help out her colleagues and often does thoughtful acts of kindness for people in the office. When she is “on,” she brings sunshine in the room as she enters. But when she is “down,” her colleagues tip toe around her as if they were skirting a minefield. When Jill is in a good frame of mind, she is a bundle of kindness, but at other times, something “snaps” in her, and everyone is left wondering if they inadvertently did something hurtful.

Jim is well-educated and endowed with a bumper crop of opinions, usually critical. His dry humor is often applied to people, projects, or trends he feels are deserving of his derision. The problem with Jim is that he tends to immediately see the negative of any proposal. While everyone else in the room may be excited about the possibilities, Jim feels obligated to point out the pitfalls. Jim has an uncanny way of raining on parades.

Becky has not had it easy. In fact, she has been unjustly fired from her last three jobs. This has wounded her and made her wary of people and management. After having been lied to and betrayed at her last three jobs, it is little wonder that she is guarded. She has also grown adept at recognizing the signs of danger to her position or job and is always prepared to retaliate if she needs to.

You have probably dealt with people similar to these at some point in your life. They are often enigmas. On one hand, these people can be charming and productive. However, at other times, they can generate significant tension and conflict. It is as if these people are cursed with a Dr. Jekyll and Mr. Hide dual personality. It is not hard to identify some admirable qualities in these people, yet they seem to be consumed and derailed by the negative aspects of their character that always seems to rear it’s ugly head at the most inconvenient moments.

It is one thing for our character issues to interfere with our personal or social lives, but what about when it harms our work life and leadership roles? We can suffer years of frustration, conflict, and futility in our work because we never dealt with our personal issues. There simply is too much at stake to ignore or excuse behavior that inevitably leads to conflict or failure.

I have always liked (and identified with) the apostle Peter. He was a leader with issues! For one, he always needed to be at the center of the action. He was generally the first person to answer the Teacher’s questions. He was passionate for sure, but at times his zeal caused him to speak before he thought. He also had a competitive side. He tended to compare himself and his assignment with others. He was also overconfident. He boldly declared he would die for Jesus on the same evening he ultimately denied Him. Peter had to sort through his own personal issues before he was ready to be used mightily by God. Fortunately, Christ helped Peter face his character issues and the rest, as they say, is history.

The following are a few observations about leaders who struggle with unresolved personal issues:

  1. People generally don’t know themselves well.
  2. Our friends, family, and colleagues see our ugly side.
  3. Sometimes our results reflect our personality.
  4. Let Christ change you while there is still time!

1. People generally don’t know themselves well. It is amazing that in a society that is self-absorbed, people are often not self-aware. It is possible to spend a lot of time thinking about yourself without knowing truly yourself.

For example, I knew a pastor named Bill who worked extremely hard. If you asked him if he knew himself, he would exclaim, “Of course I do!” with a tone that made you feel foolish for even asking. He would describe himself as a hard worker who liked getting results. And that would be true. But what Bill failed to do was to go deeper and consider, why he was a hard worker. Truth was, Bill’s father was not a Christian. When Bill told his dad he was becoming a pastor, his father scoffed at him and told him he was wasting his life. After Bill became a pastor, he went home to visit his parents. While helping his father around the farm, his father teased his son and exclaimed that he wanted to avoid getting any “preacher sweat” on him because it might be toxic. Unconsciously, Bill sought to prove his father wrong. He might be a preacher, but he knew how to work hard. And he did. He also struggled to delegate, because that seemed like the lazy man’s way of avoiding doing work himself. Bill experienced great success, until the day he burned out. He grew so exhausted that he could not get off his couch for weeks. Bill didn’t know himself as well as he thought he did, and it almost cost him his career.

I know a businessman who became fabulously successful. He had the Midas touch. Yet, regardless of how much money he made, it was never enough. He made plenty of promises to his wife and children that he would slow down soon, but he never did. One day he made a discovery about himself. When he was a child, his parents fought every night about money. He and his siblings would go to bed or do homework in their bedrooms to avoid having to listen to the nightly arguments. As a boy, this man had vowed he would never have to worry, or fight, about money. He was on a relentless quest to keep earning money so he never became like his father. Only years later did he realize that, as a result of his boyhood vow, he had become just as obsessed with money as his father was. The only difference was that he was far more adept at earning it than his father had been.

I am not saying you must have a weekly session with your local psychotherapist to uncover all of your childhood angst. But I would encourage you to dig below the surface and take a good, hard, long look at your motives. What exactly is driving you? Is it really a love for Christ and His Church, or could some of it be an effort to prove your father was wrong about you? Is your anger really righteous zeal, or have you become filled with anger just like your father was? Do you really love the people you work with, or are you afraid of rejection?

I know this sounds eerily Freudian, but I have been around many church and business leaders and I have finally stopped being surprised at how many top leaders are still being crippled by issues from their past that they have never honestly faced.

2. Our friends, family, and colleagues see our ugly side. The truth is, our character leaks through. We may be blind to it, but others are not. It is extremely difficult to keep our mask on all the time. People who work close to us catch a glimpse now and then of what we are really like.

I have found, like a lot of other leaders, that our family is not as easily impressed with us as the general public is. I found that when I would have an extremely hectic travel schedule, people would thank me for “working them in” and speaking at their event. My wife, on the other hand, would ask me why I was unable to tell people “no.” When I would socialize with friends, I would tell people about where I had recently been and what I had done. On the way home my wife would reprimand me for doing more than my share of the talking and for failing to ask more questions about the lives of my friends.

As frustrating as this might be at times, I realize that my wife saw things in me that the public at large did not. I have an oldest child’s hyper responsibility syndrome. I carried the weight of my organization’s needs and I felt guilty if I did not say “yes” to every opportunity that came my way. I also took pride in how busy I was. After all, as public speaker, if you aren’t busy, you probably aren’t very good! So I enjoyed letting people know how many states or countries I had spoken in the previous week. My sense of self worth was unhealthily tied to how busy I was. My wife saw that. I needed to listen. I saw my importance and high demand. My wife saw my need to be needed, and busy. I needed to be freed from unhealthy drives in my life that were harming me, my organization, and those I loved.

3. Sometimes our results reflect our personality. Leaders can struggle to

see themselves and their motives clearly, but the results of their leadership are painfully obvious. I once met an exec who was outspoken and seemed a little “off” in his people skills. He was clearly a brilliant man with strong opinions on a wide array of subjects. Nonetheless, I was surprised at his lack of tact. On the last day I was to be with him, he confessed that his organization was facing some belt-tightening and he was going to be laid off. He assured me that he already had some other job opportunities and he was sure he would land on his feet.

I could have left it at that and wished him well. Maybe I should have. But I sensed this man needed to process what was happening to him. I asked, “What have you learned about yourself through this experience?” “I have learned to get a job with an organization that is not going through layoffs!” he retorted. I pressed: “So what changes do you need to make personally and professionally so you are not the first one laid off next time?” Ouch! But it was true. His company was not facing serious cutbacks. Few people were losing their jobs. But the company had determined that this man, though highly educated, and in middle management, was expendable.

This man could have gone through his career, explaining his rotten luck: he always seemed to eventually step on a landmine at work, the boss had it out for him, upper management chose to cut back in his department, his company chose to go in another direction, his boss didn’t keep his promises . . . Or, he could take a hard look in the mirror, and make some major adjustments so he was repositioned to succeed in the future.

4. Let Christ change you while there’s still time! I’ve already mentioned the apostle Peter. On the night he denied he knew Jesus three times, it seemed that Peter was destined to spend the remainder of his life as a failure: As someone with big aspirations who always fell short at crunch time. But God wasn’t finished with him. Jesus didn’t overlook his failure. He didn’t excuse it. He transformed it. We never hear of Peter denying his Lord again, despite plenty of opportunities to do so.

God doesn’t want to give you a pep talk. He wants to transform you. He doesn’t merely urge you to try harder. He makes you into a different person. But the key is: you have to surrender to God’s work in your life. You can’t argue or resist or complain when He begins to do a work in your life. You must surrender. But if you will, there are no character flaws, personality quirks, or sinful habits that He cannot free you from. It really depends on how much you want to change.

Conclusion

Every leader has issues they need to address in their life. No one is perfect. The difference is, some people are so desperate to change, they’ll do whatever it takes. Others are suffering the consequences of their imperfections, but they are not yet desperate enough to make the necessary adjustments. So they continue to languish with a life and career that is beneath what they are capable, and designed, to experience.

Take a long, hard, deep look at yourself. Are there indications you are suffering from issues in your life and character that are hindering you? Denying those issues exist, becoming defensive when someone mentions them, or hoping they’ll go away is a sure recipe for ongoing failure.

Let God address issues in your life that He longs to correct. Submit yourself to His divine hand, and advance into the life that awaits you!

 

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The Crook in the Lot: Living with that Thorn in Your Side by Thomas Boston

[rating:5.0]

(Ross-shire, Scotland: Christian Focus Publications, 2002 [originally published in 1737])

159 pgs

I found this book to be a thought-provoking, inspiring read. I enjoy reading Puritan authors. They have a way of digging deep into practical subjects and bringing the weight of biblical testimony to help readers understand issues common to the human experience. This book is a classic in this regard.

The Crook in the Lot is an intriguing title and one that, at first glance, seems so antiquarian as to be of no use to modern Christians. The “lot” refers to our condition or lot in life. Since Puritans were generally Calvinist in outlook, they assumed that their condition in life, for good or ill, was the direct result of God’s sovereign will. The “crook” is the crooked parts of life. These are the discomforts, pains, trials, and tribulations. If a trouble-free life is perfectly straight, the “crook” is the disagreeable portions of our life that go contrary to what we would desire. Job’s life was going splendidly for a time. He was enormously wealthy and he had delightful, carefree children. Then God allowed a “crook” into his life!

Thomas Boston was splendidly qualified to explore the reason why a loving, all-powerful God should allow crooks into the lives of His beloved children. He served as a minister in the Church of Scotland. His wife had paralyzing bouts of depression. Boston himself suffered painful kidney stones. He died at age 56. His friends ultimately completed the work he had begun and published it in 1737.

Boston, like a good Puritan thinker, takes a primary verse of Scripture and digs deep into it. In this case it is Ecclesiastes 7:13: “Consider the work of God; for who can make that straight which God hath made crooked?” Boston takes the essential Puritan view that human affairs are determined by Providence. If our lives experience trials, it is ultimately because God determined that we should. That then raises the difficult question: If God loves me and He is all-powerful, why would He allow me and my family to suffer grievous trials? The book sets out to answer this question. Further, Boston deals with the issue of how we should respond to difficult circumstances.

I will not try and lay out all of Boston’s arguments. Rather, I’ll give you a sampling of his thinking and approach. He begins by declaring: “As to the crook in the lot, God hath made it so, and it must continue while He will have it so. Should you ply your utmost force to even it, or make it straight, your attempt will be in vain . . . only He who made it can mend it, or make it straight” (19). Further, he notes: “Wherefore, the greatest crook of the lot on earth, is straight in heaven: there is no disagreeableness there. But in every person’s lot there is a crook in respect of their mind and natural inclination” (24).

Boston’s point is that everyone has a crook of some degree in their life, due to sin. Some crooks are severe and last a lifetime. Others are much more mild and can dissipate when God’s purposes have been accomplished. Boston’s counsel is not to focus on the crook, for it can only make us bitter and cause is to miss the divine work for which it is intended (25). Boston notes that crooks come in many forms. They might occur with our health, or in relationships, or in our finances. He cautions that often we find our greatest cross where we expected our greatest comfort (32).

God uses crooks in our lives for various reasons. It might be to reprove sin, or to correct us, or to prevent sin (42-45). Boston offers hope: “Let them know that there is no crook in their lot but may be made straight, for God made it, surely then he can mend it. He himself can make straight what He hath made crooked, though none other can” (52). Boston encourages people to trust in God’s wisdom and timing. If He chooses to allow the crook to remain in our life, He must have a divine purpose. He notes: “There are many now in heaven, who are blessing God for the crook they had in their lot here” (56). Boston concedes that it is not sinful to seek to address your crook, if you do not use sinful means and if you keep your focus on God (58). He concedes, however, that “God’s time . . . is seldom as early as ours” (59). He cautions: “Fruits thus too hastily plucked off the tree of providence can hardly miss to set the teeth on edge and will certainly be bitter to the gracious soul” (62). He urges people to trust in God’s wisdom and not to be too hasty in seeking the removal of their crook before God’s work is fully done. He suggests: “What is not to be cured must be endured, and should be with Christian resignation” (69).

One of the primary reasons God allows crooks in our lot is to teach us humility and to free us of pride. Yet despite lowering our circumstances, we may not choose for our spirit of pride to be broken. He notes: “Many a high spirit keeps up in spite of lowering circumstances” (84).

Boston suggests that righteous people will be reluctant to cut the work of God short in their lives, however painful it might be, while the unrighteous will believe that their discomfort should end immediately (89). He also makes the interesting observation that the pride of a person’s heart will subject them to greater crosses than will the humility of a humble spirit (90). Pride leads to humiliations that a humble person would not even notice.

Boston suggests: “Let all the afflictions in the world attend the humble spirit, and all the prosperity in the world attend pride, humility will still have the better: as gold in a dunghill is more excellent than so much lead in the cabinet” (93). Boston makes this keen observation: “What therefore betters the man is preferable to what betters only his condition” (97). He also observes: “The subduing of our passion is more excellent than to have the whole world subdued to our will: for then we are masters of ourselves (Luke 21:19)” (98).

Much of the work of crooks in our lot is for the suppression of our pride. Boston notes: “bringing down our spirit is our duty, raising it up is God’s work” (105). He also observes that God may bring down our lot, but only we can voluntarily bring down our spirit (113). That is, God can bring us into humble circumstances, but only we can choose to humble ourselves in the midst of our circumstances. That is why there will be fierce pride among the residents of hell. Even the most humiliating circumstances cannot crush a prideful spirit unwilling to bend.

Boston concedes that at times, we cannot see the wisdom of our crook. Yet, he cautions that “if at any time you cannot see that need, believe it on the ground of God’s infinite wisdom, that does nothing in vain” (120). Boston also offers hope that even if we should never be freed in this life from our crook, still we have heaven to look forward to in which God makes all things straight. He declares: “I would ask you, is it nothing to you to stand a candidate for glory to be put on trial for heaven?” (122). He adds, “What a vast disproportion is there between your trials and the future glory! Your most humbling circumstances, how light are they in comparison to the weight of it! (122). Much of our suffering on earth is but our being made ready for heaven. Yet Boston argues that many insist on ease on earth in preparation for glorious comfort in heaven. He asks: “Pray, how do you think you are made meet for heaven, by the warm sunshine of this world’s ease, and getting all you will there?” (123).

Boston also urges readers not to be in too great of a hurry to be done with God’s work in their lives. He notes: “Humbling work is long work” (128). He adds: “A few days might have taken Israel out of Egypt into Canaan, but they would have been too soon there” (130).

Boston adds, “That is the pattern Providence copies after in its conduct towards you. The Father was so well pleased with His method in the way of His own Son, that it was determined to be followed, and copied over again in the case of all the heirs of glory” (134). Boston notes that if the Father, in His infinite love for His Son, chose a crook, then surely we should expect no less.

Boston notes: “God gives worldly men their stock here, but His children get nothing but a sample of theirs here” (144). He adds, that when we look back upon our troubles on earth from the viewpoint of heaven, we will declare, “He hath done all things well!” (146). Concerning God’s promises, Boston acknowledges that we must at times wait long for them to come to pass. Yet he notes: When God pays His bonds of promises, he pays both principal and interest together, the mercy is increased according to the time they waited” (147).

Incredibly, perhaps, Boston suggests: “There is not a child of God but would, with the utmost earnestness protest against a lifting up before due time, as against an unripe fruit cast to him by an angry father which would set his teeth on edge” (149). The true child of God is also differentiated from an unbeliever by the way he handles adversity. Boston notes: “. . . there is readily a greater keenness to vindicate our honor from the imputation the humbling circumstances seem to lay upon it, than to vindicate the honor of God in the justice and equity of the dispensation” (152). Pride will cause people to protest their innocence, as Job did, when evil befalls them. Humility will ardently protest God’s righteousness instead.

One area I disagreed with Boston is in his contention that Christians carry the memory of their trials with them to heaven so that heaven is all the sweeter. He cites the example of the rich man and Lazarus, pointing out that the rich man in hell remembers his brothers left behind (157). However, it is the rich man in hell who remembers his life on earth, not Lazarus. I would contend that it will be our memory that will make hell all the more bitter, while heaven would not truly be heaven if we still remembered those on earth who did not join us.

I appreciated this book because Boston had the courage to take on one of the most controversial topics of theology: why do good people suffer? Boston goes deeper and deeper in his discussion and draws in many wonderful Scriptures along the way. Boston uses Scripture in such a way that he makes you want to look up those same verses while making you wonder why you have never seen what he so clearly makes clear in the text. His Eighteenth Century English may make for slow reading for some, nevertheless, it also forces the reader to go more slowly, which considering the depth of the writing, is a good thing.

If you are not accustomed to reading from the Puritans, this is a great entry point for you. I strongly recommend this book. It is a work that ought to be on every Christian’s bookshelf.

by Richard Blackaby

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Necessary Endings: The Employees, Businesses, and Relationships that All of Us Have to Give Up in Order to Move Forward by Henry Cloud

[rating:4.0]

(New York: Harper Collins, 2010)

238 pgs

This is a supremely practical, and much needed book. Most books, especially on leadership, tend to be positive, and fall within the self-help, “you can do anything you put your mind to” camp. But I am finding that the more I read and study about leadership, the more I am convinced that the greatest decisions leaders make have more to do with what they choose not to do, rather than what they choose to do. That is what this book is about.

In a nutshell, Cloud suggests that we cannot fully embrace the future God has for us until we first bring to a close those relationships, activities, and commitments in our life whose usefulness (if they ever had one) have expired.

Henry Cloud is a clinical psychologist who works as a leadership coach to CEOs and business executives. He has written several books including the helpful, Boundaries.

Cloud observes: “It’s been said that some things die hard and some things need to be killed” (7). He also declares: “Good cannot begin until bad ends” (8).

Cloud notes that, “There are endings to be had, needing to be had, yet unexecuted” (10). Cloud notes that people often instinctively know they need to end an unhealthy relationship or fire an underperforming employee, yet for various reasons they cannot bring themselves to do it. As a result, they languish in an unfulfilling relationship or their organization is held back due to a weak team member.

Cloud uses the analogy of pruning. He states: “Pruning is the process of proactive endings” (15). He encourages people to not allow their reluctance to “hurt” someone to prevent them from bringing about an ending. He notes: “There is a big difference between hurt and harm” (21). He also notes that sometimes a leader keeps hoping that a person will change, so they delay bringing about a much-needed ending. He suggests that, “Sometimes, the best thing a leader or anyone can do is to give up hope in what they are currently trying” (26).

Cloud draws the controversial conclusion: “So if no one ever leaves your organization or your life, then you are in some sort of denial and enabling some really sick stuff all over the place” (27). Cloud draws on the lesson from Ecclesiastes 3 and the seasons of life. I saw many parallels with what he describes and what I outlined in my book, The Seasons of God. He claims that winter comes in relationships and in seasons of our life and it signifies that endings are a natural part of life’s cycle. He also cites brain research that indicates that the human brain can only handle between 140-150 relationships (47). This suggests that when we add new relationships, we need to downgrade or end other ones.

Cloud posits: “Some people are not going to change no matter what you do, and still others have a vested interest in being destructive” (48). He suggests that a wise leader will determine what is motivating someone not to change and then develop an appropriate strategy. He adds: “I have watched well meaning people literally waste years and millions of dollars trying to bring someone along who is not coming” (49). He notes that the greatest hindrance to bringing about a necessary ending is people’s hope that someone will eventually change. He cautions; “Hope buys time, and spends it” (85). He also states: “If you are in a hole, rule number one is to stop digging” (89). Cloud challenges people’s false hope that positive change will occur. He asks: “What reason, other than the fact that I want this to work, do I have for believing that tomorrow is going to be different from today?” (90). He quotes the well-known axiom: “The best predictor of the future is the past” (93). He concludes: “By and large people do not change without new structure” (103).

Cloud suggests: “The best performers know how to fail well” (50). He also claims there are three kinds of people:

  1. Wise
  2. Foolish
  3. Evil

Cloud suggests that the key to effective leadership is recognizing what kind of person your people are. Cloud claims, “The fool tries to adjust the truth so he does not have to adjust to it” (133). His prescription is to stop talking to the fool, for he will refuse to take responsibility anyway. Cloud suggests: “Whenever someone is not taking responsibility, there are always consequences. The question is, who is suffering the consequences?” (140).

Cloud also claims, “Playing the movie forward is one of the best known motivators in human behavior” (151). He also suggests, “A deadline without a consequence is not much of a deadline” (164). By putting consequences before people, it either provides sufficient motivation to change, or it brings about a much-needed ending.

Cloud suggests that leaders must embrace a certain level of “detachment” (178). They must ask: “What particular outcome are you willing to sacrifice to realize your vision of the future?” (178). He claims that, if we are unwilling to face the pain of loss or of difficult conversations, then we may not be willing to make the sacrifices necessary to achieve our goals. Finally, he urges the reader: “Hold on to your power, the power of self-control” (208).

I enjoyed this book. Perhaps it helped that it aligned with a book I previously wrote! But it is also preeminently practical. Cloud laces his book with keen psychological insights along with examples from his own coaching practice. He offers some scriptural support for his approach, but this book is not heavily Bible-supported. I suspect he is writing to a broader audience, many of whom are not looking for constant biblical support. Nonetheless, this book is extremely helpful and one I will be recommending to others. Whether you are dealing with difficult relationships, a troubled employee, or an outdated practice, you will find the discussion concerning necessary endings to be extremely helpful.

by Richard Blackaby

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Culture Making: Recovering Our Creative Calling by Andy Crouch

[rating:4.0]

(Downers Grove: Intervarsity Books, 2008)

284 pgs

This book is not a new release. It was published in 2008. I discovered it after I formed a book-reading club with my three adult children. They are all incredibly smart and highly educated, and they currently all live close by. So I suggested we select books that would challenge our thinking and then once a month, we would meet for lunch (not surprisingly, paid for by me) and we would discuss it as if it were a Ph.D. seminar. This book is the first one we will tackle. My son Daniel, who specializes in Christianity and Culture, suggested it.

To be honest, I had several books on leadership I was eager to recommend. But we settled on a book about culture. I’m glad we did. For years I have studied how to be a better leader in organizations I led as well as my family and church. But it is becoming increasingly apparent to many people (not just Christians) that American culture needs to change. Yet, few people are teaching people how to impact their culture for good.

Andy Crouch is the executive editor of Christianity Today. He was also the student director of Intervarsity Christian Fellowship at Harvard University for ten years.

Crouch offers some interesting views on culture and what is involved in creating, as well as changing it. While I am not widely read in this field (at least yet), this appears to me to be a solid effort to address some of the key issues in this field. He challenges some conventional thinking and conjectures about others.

Crouch defines culture making as: “people (plural) making something of the world” (40). He claims: “We do not make culture, we make omelets” (28). By this he means we can only make cultural “artifacts” that impact and become culture. He notes that the family may be one of the smallest, yet most powerful centers of culture we will ever deal with (46). He repeatedly encourages readers that it is not enough to critique or reject culture. Rather, Christians must create culture in order to replace and supersede the distorted and sinful culture we presently have. He suggests: “The only way to change culture is to create more of it” (67).

Crouch notes that, “Culture requires a public” (38). He argues that too often Christians have looked for the “knock out blow” that will dramatically impact culture, such as a widespread revival (59). Yet, he argues that it takes much longer to affect culture. He cites the Resurrection as the greatest culture-changing event in history, yet it took centuries before it truly began to change Roman culture to its core (59). While I might challenge Crouch on the immediate affects that widespread revivals such as the Second Great Awakening can produce, his point certainly is worth careful consideration.

Crouch makes a number of interesting observations. He points out that “creativity” is the only viable source of change (73). He argues that, though terrorists might destroy cultural artifacts, they cannot create culture merely with violence. There must be something that is offered to take the place of what they destroy. He also notes that many Christian activities center on critiquing culture or focusing on world views. Yet he argues that too many people assume that by discussing or studying culture that they have hanged it (69). He notes that followers of Francis Schaeffer were better at creating art critics than at creating art (86). He states: “It is difficult to think of a singular instance where condemnation of a work of art produced any result other than heightened notoriety for the work and the artist” (92).

Crouch observes that Jesus spent more time absorbing and learning culture than He did in His public ministry (136). He also notes that the cross “refutes progressivism” (141). It is an interesting thought that Jesus devoted more years of His life to carpentry than He did to preaching and teaching.

Crouch delves into a discussion on heaven and eternity that is interesting. He suggests that “souls” are not the only thing that is eternal (170). He suggests that the “best” that humanity has created in art, music, and other creative endeavors will somehow follow them into heaven. I am a little skeptical of his line of thought (as well as his exegesis!). Though it is true we will bring our talents with us to heaven, I am not sure Crouch fully appreciates the delights of the “spirit” world we will discover there. It seems to me that even the best of the physical world will be far exceeded by the spiritual.

Nevertheless, Crouch has numerous intriguing things to say. He has a good discussion of the use of power to create culture. He contrasts Mother Teresa with Lady Diana, who both impacted culture in their lifetime. Crouch comments: “Why are so many trying to become a celebrity and so few trying to become a saint?” (219). He defines cultural power as “The ability to successfully propose cultural good.” (219). He notes that, “No matter how many it goes on to affect, culture always starts small” (239). He also adds: “Cultural goods cannot be imposed-they can only be proposed” (220).

I liked his quote of Frederick Buechner who suggested: “Calling is focused ‘where your deep gladness and the world’s deep hunger meet.’” (263). It is hoped that there will be many Christians in the coming days who sense God’s call to create something positive, godly, and beautiful that will eventually displace that which is currently evil, harmful, or ugly. Crouch cautions us, however, “If there is one thing cultural creators cannot do, it is to control their creation” (199). That means we must create compelling cultural “artifacts” and then launch them into society, watching to see how they are received, over time.

I enjoyed this book. It made me think as a leader in a broader sense than merely leading my organization. To leave a legacy of good may involve more than just leading your organization effectively. It might involve creating “good” that, in time, affects the way people think and live. It is a noble challenge for us all.

by Richard Blackaby

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The Heart of Leadership: Becoming a Leader People Want to Follow by Mark Miller

[rating:3.0]

(San Francisco: Berrett-Koehler Publishers, Inc., 2013)

128 pgs

Mark Miller is the Vice President for Organizational Effectiveness at Chick-fil-A. He is a leadership practitioner, consultant, and communicator. He has written this easy-to-read, leadership parable to communicate five key principles he believes are the key to being an effective leader.

Miller makes use of a fictional story to teach leadership issues as Patrick Lencioni has popularized. In fact, Lencioni writes the Foreword to this book. In it, he states: “But maybe it’s not something new that we need. Maybe we only need to take a longer, harder look at what we already know but failed to grasp—the simple but painful truth that if your heart is not right, no one cares about your leadership skills” (ix).

 Miller tells the story about Blake, a young man who is passed over for a promotion in his company. Blake is talented and ambitious and he assumes he is in line for the next promotion. Being passed over becomes a wake up call to discover what it is about him that is failing to win the trust of others. In his search, he discovers five fundamental truths to successful leadership. These are:

  1. Hunger for wisdom
  2. Expect the best
  3. Accept responsibility
  4. Respond with courage
  5. Think others first

 Miller argues that leaders can have abundant skills, yet lack what he calls “leadership character” which is essential to effective leadership (17). In this short volume, Miller has some great quotes. Here are some that stood out to me:

“And do not associate leadership with a position. You can lead with or without a title. If you wait until you get a title, you could wait forever” (13)

 “Forming, transforming, or reforming character is difficult—extremely difficult—but it is possible” (18).

 “Leaders rarely fail because of a lack of skills” (24).

“To expect the best is an attitude, a belief, a choice, a lifestyle and a trait that virtually every successful leader possesses” (42).

“Each action requires a measure of courage” (59).

 “Your missed opportunities are often no big deal in isolation. They are, however, cumulative” (61).

“If you feel the need to make everyone happy, you should be a wedding planner not a leader” (64). I particularly enjoyed this one!

“Leadership is a privilege, but it is not free—it comes at a price (82).

“The best leaders don’t blame others. They own their actions and their outcomes” (91).

I enjoyed this book. It is an easy read. I read it on a flight between Dallas and Atlanta. Because Miller uses a fictional setting, it is more difficult to challenge his teaching, as it ostensibly represents the beliefs of fictional characters. Nevertheless, I felt that there were some great leadership truths here. I have always enjoyed Lencioni’s writing, and so I enjoyed this book as well. I would say though, that Miller does not write fiction with Lencioni’s skill. The fictional story is not very believable in places and often seems stretched. Of course, with such a small page count, Miller does not take long to develop the storyline, as it is simply a vehicle to get his leadership principles into play. So, I would say this method makes it easy reading, but at times the fictional storyline seems to get a bit thin on the credibility side.

Nevertheless, Miller offers some great insights. His focus on character versus skills is important. His emphasis that leadership can be a character trait is also interesting.

I’d encourage you to read this book. It is an easy read and has some helpful quotes. Just be aware that it is not a weighty presentation and you must read through fictional material to find the nuggets of leadership truth that are scattered throughout.

by Richard Blackaby

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Standing on the Watchtower

by Dr. Richard Blackaby

During biblical times, your life depended upon watchmen. Enemies abounded. Foreign armies would sweep across the country leaving villages and cities in smoldering ruins in their wake. People did not have amber alerts going off on their I Phone when Assyrian hordes were spotted crossing the Jordan River, not did they have radios or 24-hour news channels to keep them abreast of world events. Your life depended upon the diligence of watchmen.

Watchmen were posted at the highest points along the city walls. They would peer out on the horizon watching for the first sign of a threat to the city. What might appear to only be a tiny spot on the horizon might in fact be a cavalry detachment racing toward the city before the gates could be closed. Or it might be the advance guard of a massive army that was steamrolling across the countryside. What appeared to be a speck in the distance could ultimately result in the city’s destruction.

From the time the watchman first noticed something unusual on the horizon, there might only be minutes to respond before people began losing their lives. The watchman would have to hurriedly discern if the distant object was nothing more than a shepherd bringing his flock to market, or a caravan bringing exotic goods from the East for sale in the marketplace. However, if the watchman discerned that the approaching object was a military force, every minute was critical.

Once the watchman sounded the alarm, nothing was more important than racing inside the city walls. Sentries would begin the laborious process of shutting the gate before the enemy arrived. People living outside the walls had precious little time to make it inside before the gate was shut tight. If left outside the walls, villagers could expect no mercy from the rapacious hordes thirsting for loot and murder.

Not just anyone could be a watchman. Those with poor eyesight were disqualified. People who dozed off on duty or who were easily distracted were poor candidates for the position. It mattered not that such volunteers were nice people or well intentioned. Too many lives depended upon watchmen for the responsibility to be entrusted to anyone but those who were the most trustworthy and perceptive.

**************

The prophet Isaiah lived in a tumultuous time. His nation, Israel, was surrounded by nations who were prepared to pounce upon them at the first sign of weakness. Many of Israel’s neighbors had age-old grudges they intended to repay at the first opportunity. The aging power of Egypt seemed to be continually lurking, waiting for the right moment to sweep into Israel, dispensing destruction once more. Then there was the colossal Assyrian Empire that was gobbling up smaller states like Israel and inflicting horrific torture and punishment to its unfortunate victims. Isaiah lived in an age when an enemy might appear on the horizon at any moment. Isaiah stated: “I stand continually on the watchtower in the daytime; I have sat at my post every night . . . He calls to me out of Seir, ‘Watchman, what of the night? Watchman, what of the night?’” (Is. 21:8, 11).

God appointed Isaiah to serve as a watchman for his people. Someone needed to stay alert. The people needed someone who could gaze into the darkness and detect an enemy approaching. Isaiah was to be that person.

Despite the fact that Isaiah was one of the most eloquent and insightful prophets of any age, many of his contemporaries refused to heed his warnings. People saw him as reactionary or overly worrisome. Isaiah warned that the source of the people’s greatest concern was not the dreaded Assyrians, but holy God. For God could destroy the people far more quickly and thoroughly than any of their mortal enemies could. Isaiah continually proclaimed that the people had forsaken their covenant with God and that, if they did not return to Him with all of their hearts, judgment would be forthcoming. Few listened.

Nevertheless, God commanded the prophet to keep his spiritual senses alert and to report to the people everything he saw. Some of what God called him to do was extremely difficult. At times his home life and even the way he dressed became a divine sign to his society (Is. 20). Isaiah’s long life served as a continual reminder and warning to his nation that God would surely hold them accountable for their actions. At times his nation’s leaders, such as the godly king Hezekiah, listened to him. At other times they did not (Is. 7:10-13). Nevertheless, Isaiah faithfully remained at his post, on his nation’s watchtower, always prepared to issue a warning when he knew danger was near.

************

Throughout history, God has assigned people to serve as His watchmen for their society. However, God has a strong warning for those who serve in that role: If you hear a word from God and neglect to issue a warning, God will hold you accountable (Ezek. 3:16-21). It has always been an awesome assignment to be appointed a watchman.

In our day, society needs watchmen more than ever. Dangers abound. Terrorists desperately plot to bring widespread destruction to America. Violence can suddenly erupt in ordinary, seemingly safe places such as public schools, movie theaters, marathons, and shopping centers. Though medical breakthroughs are occurring, illnesses such as cancer and heart attacks continue to fell people by the thousands.

Even more pervasive than the threats to our physical lives is the plethora of dangers to our moral and spiritual wellbeing. Pornography insidiously pervades every corner of the land. Corruption, infidelity, and falsehood permeate society at every turn. Marriage is under attack both by infidelity and self-centeredness as well as by those who adamantly demand the right to redefine the very nature of the institution. Today everyone from atheists to the morally perverted insist that they have the right to blaspheme God and His standards, all the while becoming furiously indignant when anyone questions the appropriateness of their own conduct.

We live in a morally and spiritually darkened world. Many live in fear as well as in moral ambiguity. There are many today who are asking “What of the night?” People wonder how long and how far society can degenerate before God sends judgment. Everywhere people are seeking answers. To fill that void, society offers 24-hour new channels filled with self-proclaimed experts who eagerly present their view of reality. The Internet teems with blogs and websites promoting answers and viewpoints to every possible question. Social media has reduced common wisdom to convenient sound bites for those who do not feel inclined to do any heavy cognitive lifting.

More than ever, people need a word from God. They must hear from those who are faithfully at their post, watching for danger. They are depending on watchmen to fearlessly wound the alarm, even if what they are saying is politically incorrect. We live at a time when a word from God has never been any more needed, or any less appreciated.

The key question is: has God called you to be a watchman?

Perhaps you work in the marketplace or in the professional world. You may have colleagues who have no idea what spiritual peril they are in. Perhaps your boss is so concerned with financial and personnel issues that she has not given attention to the danger her marriage is facing. Perhaps you have customers or clients who are struggling to stay afloat financially, but who are unaware of their spiritual bankruptcy.

Or perhaps you serve as a leader in your church. It may be that while your fellow church members vehemently debate a theological fine point, or a denominational oddity, darkness is inexorably creeping into your neighborhood. Or perhaps while church committees debate for hours whether to paint the sanctuary light green or beige, a dozen marriages in your congregation are at the brink of ruin.

As watchmen, you do not have the luxury to be caught dozing. There are no vacation days for watchmen. Watchmen do not get to pick and choose which messages they will deliver and which ones they pass on. Furthermore, the message is never about the watchman. The warnings issued aren’t determined by the watchman’s preferences, likes or dislikes. It matters not if the watchman feels comfortable delivering certain messages. The watchmen’s task is to keep their spiritual senses alert and to be quick to issue a warning when danger approaches.

How safe are your children, having you as a watchman on the walls of your home? How secure are your colleagues at work or congregants at your church, having you peering into the darkness on their behalf?

Could it be that you have been distracted? Have you been slumbering when you should have been alert? Has the enemy made inroads into your family or church or neighborhood on your watch? If so, be aware that if evil destroys someone under your care, that person’s life may be ruined, but God will hold you accountable for your dereliction of duty.

It is a high calling to be a watchman. Make certain that you perform your duty well.

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Every Good Endeavor: Connecting Your Work to God’s Work by Timothy Keller with Katherine Alsdorf

[rating:4.0]

(New York: Dutton, 2012)

287 pgs

Timothy Keller is a great author. He is creative, insightful, and biblical. His church, Redeemer Presbyterian Church in Manhattan, is a leader in urban ministry. Focusing on people living and working in New York City, it is not surprising that Keller addresses the critical topic of connecting faith and work. There is a growing interest among people in understanding how their Christian faith connects with their work. In this book, Keller offers a comprehensive overview of the key issues related to our profession and our faith.

Keller suggests that a job is a vocation “only if someone else calls you to do it for them rather than for yourself” (19). A clear understanding of the difference between a job and a vocation is important. People can toil away at an unfulfilling job all their adult life and yet never experience the fulfillment of fulfilling their vocation. A vocation is a calling, particularly a divine calling. This is key, because in the past, it was assumed that God called ministers and missionaries while He left “ordinary” people to earn a living and to support the Church through “secular” jobs. Keller makes an excellent case that God calls individuals to all manner of work.

Keller asks: “How does a Christian world view affect the type of shoe you make, or the way you play the Moonlight Sonata?” (23). Throughout the book, Keller presents an interesting discussion on how Christians ought to approach their work, and how being a Christian affects the work that they do.

Keller is known for his biblical and theological approach. In this book, he does an excellent job of studying what the Scripture teaches about work. He provides a good overview of God’s original work in Creation and the design for the seven-day workweek. He notes that, “God left creation with deep untapped potential for cultivation that people were to unlock with their labor” (36). Though God created the earth, He left much to be developed, explored, subdued, and cultivated so people could model the behavior of their Creator. Keller notes: “Work is so foundational to our makeup, in fact, that it is one of the few things we can take in significant doses without harm” (37). He adds: “The loss of work is deeply disturbing because we were designed for it” (38).

Keller notes that the goal of humanity ought not to be the absence of work. Being “free” from work is not true freedom. Rather, “Freedom is not so much the absence of restrictions as finding the right ones” (39). Keller describes work as “cultivation.” He notes: “Whenever we bring order out of chaos, whenever we draw out creative potential, whenever we elaborate and ‘unfold’ creation beyond where it was when we found it, we are following God’s pattern of creative cultural development” (59). Keller points out that the root word for culture means to “cultivate.” He argues that it is the role of mankind to cultivate society and thus bear the image of their Creator.

Keller cites Lester Dekoster who said, “The difference between [a wilderness] and culture is simply work” (76). Culture is developed as individuals work. Eric Liddell observed: “You can praise the Lord by peeling a spud, if you peel it to perfection” (80). Keller makes the strong case that as individuals do their work well, they bring glory to God and they make their world a better place.

Keller also notes that, though we may be working in the exact place God has called us, we can still expect to experience frustration (94). He also notes that God can, and often does, call us to new assignments (95). This is an important discussion for there are many people who may feel that they have lost their way in their career or that they are no longer experiencing fulfillment in their job as they once did.

I liked Keller’s discussion concerning Queen Esther. Her case, as a queen, and not a minister, demonstrates the strategic nature of being “in the palace” that God calls us. He claims, “In such a morally, culturally, and spiritually ambiguous situation, does God still work with us and through us? The answer of the book is yes” (118). He also notes that, while Esther is called “Queen Esther, 14 times in the book, 13 of those times occurs after she concludes: “If I perish, I perish” (127). In other words, only after Esther decided to fulfill her calling, regardless of the cost, did she truly become queen. God had placed her in her position for a purpose. It is when she stopped fearing the loss of her position [and her life] that she truly fulfilled her calling in that position.

This book is filled with rich insight that demand careful study. A couple of other interesting points include Keller’s claim that “It could be argued that everything we do wrong—every cruel action, dishonest word, broken promise, self-centered attitude—stems from a conviction deep in our souls that there is something more crucial to our happiness and meaning than the love of God” (131). He goes on to note that, “an idol is a good thing turned into an ultimate thing” (137). Keller claims the challenge for many Christians is finding meaning and purpose from their work. Most Christians realize that simply earning money and accumulating promotions and stock options is not ultimately fulfilling or satisfying. Yet modern society promotes “self” as the modern god. Work is designed to satisfy self, not to glorify God or to express God’s love for others.

One of the interesting discussions Keller enters is into the Christian understanding if evil. He notes: “The media’s ‘bad apple’ thesis no longer works. We’re seeing systematic corruption in banking—and systematic collusion.” He makes a good case that, “Without an understanding of the gospel, we will either be naively utopian or cynically disillusioned. We will be demonizing something that isn’t bad enough to explain the mess we’re in and we’ll be idolizing something that isn’t powerful enough to get us out of it” (162). Instead, Keller suggests that the Christian worldview sees that: 1) The whole world is good. 2) The whole world is fallen. 3) The whole world is going to be redeemed. We have all seen a secular media that either downplayed sin and then was unable to explain the evil rampant in society, or else they put someone on a pedestal even though it was clear they had feet of clay. It is the Christian who has the most accurate view of reality because they have a realistic view of sin as well as redemption.

Keller addresses key questions such as, why can unbelievers produce great works of art, or even greater accomplishments than do Christians. It would seem that sinful people could not accomplish God’s work as well as Christians, but that is not necessarily so. Keller offers a helpful discussion on “common grace.” He claims: “Without an understanding of common grace, Christians will have trouble understanding why non Christians so often exceed Christians morally and in wisdom. Properly understood, the doctrine of sin means that believers are never as good as our true worldview should make us. Similarly, the doctrine of grace means that unbelievers are never as messed up as their false worldview should make them” (190).

There are numerous helpful discussions throughout this book. He argues, rightly so, that the typical Christian response to culture over the last 80 years has been disengagement (192). His call is for Christians to embrace their vocation and to make a positive difference in their world. He notes: “Therefore, human culture is an extremely complex mixture of brilliant truths, marred half-truths, and overt resistance to the Truth” (194). Keller also suggests that the Christian’s view of the image of God in every person gives them the proper perspective on the workplace (208). This means that we treat fellow workers with the respect and concern they deserve as a divine image bearer. Such a belief calls us to strive to do our best, while living in the knowledge of our accountability before our Creator for our behavior.

Finally, Keller offers some helpful insights on work and rest. He suggests that, “there is a symbiotic relationship between work and rest” (233). He argues that, “anyone who cannot obey God’s command to observe the Sabbath is a slave, even a self-imposed one” (236). The Christian worldview provides people with a proper, healthy view of rest, work, and health.

I enjoy Keller’s writing. He takes a theological perspective on key issues that are relevant to people’s daily lives. As he says at the end of the book: “Redeemer has found that people are seeking far more theological study in order to navigate the challenges of their vocation, and they long for their pastor to be interested in learning more about the situations they face on a daily basis” (253). I think for too long pastors have lived in “ivory towers” and preached sermons to their people, answering questions that they weren’t asking. If I were a pastor today, I would have an ongoing group where I taught people how to embrace their vocation as well as how to be salt and light in the marketplace.

This is a great book! Keller provides a good overview of many of the most pressing issues people face as they live out their Christian life in a secular setting. Keller cites some helpful sources as well as provides examples from his own church members to undergird his thoughts. I recommend you read this book!

This book as a valuable resource for churches. Whether you work in the marketplace or you minister to people who do, you will find this book helpful.

 

by Richard Blackaby

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Read the Signs

by Dr. Richard Blackaby

I recently had a revelation. I am terrible at reading the signs around my own life. I am like the impatient driver who notices the red light flashing incessantly on the dash of his car, but keeps driving anyway, intending to pull over at a gas station further down the highway. I often saw lights flashing on the dash of my life, but assumed the situation either wasn’t urgent or that I had plenty of time to address my problem later.

Leaders are a strange breed. We can be adept at helping others recognize their shortcomings. We can be brimming with possible solutions for the problems of others. Yet we routinely neglect the issues metastasizing throughout our own life and relationships.

That was my problem. I was an extremely busy leader. I had far more tasks to accomplish than I had time in the day. I was speaking on average, four times per week. I was traveling across North America and internationally. I was under contract to write three books. I was leading a busy ministry. I had numerous people who wanted to meet with me or to seek my endorsement. This, in itself, is not bad. But it was in the midst of this frenetic activity that warning signs began flashing on my dash.

My health began to show signs of wear and tear. For years I had been able to push my body to excess and yet bounce back with a little sleep and a dose of Nyquil. But things were changing. I was having more difficulty shedding the excess pounds that were clinging to me. I began to experience various health issues of nausea, lack of appetite, and internal bleeding. Yet I still forged ahead. I was late to meeting deadlines for the first time in my life. My wife of thirty years, a long-suffering saint, was making disparaging comments about my brutal schedule and her unhappiness with our lifestyle. Yet I did what I always did. I promised myself, and her, that things would slow down soon and then everything would be fine.

Looking back, I wonder why it is so difficult for leaders to recognize in themselves what is obvious in others? The problems I faced this summer were the same ones I had been experiencing my entire adult life, only worse. This was nothing new. Only my excuses were becoming threadbare.

The interesting thing with most people is that when we look at others’ problems, we assume it flows from their character and personal decisions. When we look at our own problems, we tend to blame our circumstances and outside forces beyond our control. Even when the signs are screaming out that we have a problem, our defense mechanisms continue to blame our boss or the economy or the bank or our critics.

One of the most powerful truths of Scripture is this: “And you shall know the truth, and the truth shall make you free” (John 8:32). Truth sets you free! But here’s the key: you have to truly know it. Not just know about it. Christian ministers typically don’t lack knowledge about God’s word. The problem is that they have never personally experienced it. I knew about the truths of margin, boundaries, and balance. I knew about developing healthy schedules and about caring for the health of my body and family. Yet that knowledge had never worked its way into my experience or my calendar.

I have been encouraged by the psalmist Asaph who struggled as he watched the wicked prosper. Then one day he declared: “When I thought how to understand this, it was too painful for me—Until I went into the sanctuary of God. Then I understood their end” (Psalm 73:16-17). Asaph was experiencing turmoil. Life seemed unfair. He questioned his beliefs and values. Maybe he had made a mistake with his life. Then one day he went to the temple. And, while there, he experienced a spiritual breakthrough. He suddenly saw life as it really was. His confusion vanished. The truth had always been there, but it took the Holy Spirit to open his eyes so he could see and understand it.

As leaders, we are running blind if don’t allow the Holy Spirit to open our eyes to the realities of our life and organization. We may be highly intelligent people and yet miss problems in our life that are obvious to others:

Ben has terrible eating habits and is 100 pounds overweight. Yet despite shortness of breath, lack of energy, the onset of Type 2 Diabetes, and pains in his knees, he refuses to acknowledge that he needs to drastically change his eating habits.

Susan is regularly receiving complaints from school teachers and youth workers at her church that her teenage daughter Sarah is struggling and needs immediate parental intervention. Sarah is dressing provocatively, is obsessed with boys, and is neglecting her studies. The woman is extremely busy at work and assumes her daughter is simply going through normal teenage transitions.

Cam is an extremely busy businessman who maintains a brutal travel schedule. His wife has been constantly complaining that their marriage is in shambles. Cam promises that at the end of the business cycle, he’ll take her somewhere for a holiday. Inside, Cam is frustrated that his wife does not appreciate how hard he works on behalf of their family.

Looking back on personal or corporate disasters, it is clear that there were all kinds of warning signs leading up to the eventual crisis. However, too often, leaders fail to heed them.

That is why we need moments of personal insight. Those are times when the Holy Spirit opens our eyes and He makes it clear to us what the problem is. If you are experiencing chronic problems in your marriage or with one of your children or in your health or at work, then there are root causes that must be addressed. Don’t assume you already know what the problem is! Hint: if you are certain that the cause of your problems lies with someone other than you, then you may indeed be blinded to reality.

Asaph’s his eyes were finally opened as he was worshiping in the temple. My eyes were finally opened as my health and marriage experienced great strain. What would it take for you to clearly see your life, and problems, the way God does?

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The Steward Leader: Transforming People, Organizations and Communities by R. Scott Rodin

[rating:4.0]

(Downer’s Grove, IL: IVP Academic, 2010)

197 pgs

Scott Rodin offers a fresh approach to understanding leadership. There are, of course, numerous books that attempt to introduce a new perspective. Often they simply look much like other, older versions. However, Rodin does a great job of identifying a new approach to understanding leadership from a Christian perspective. He labels his view: Steward Leadership.

Rodin is the managing principal of OneAccord NFP, and senior fellow of the Engstom Institute. Previously he was the president of the Christian Stewardship Association as well as president of Eastern Baptist Theological Seminary.

He begins the book with a confession: “Here is my confession. In my roles as a leader I have been mostly wrong” (11). He concludes: “The problem lay solely with my understanding of the nature of Christian leadership” (12). Rodin proceeds to describe what he terms, the “steward leader.” But he notes that servants of God have God’s anointing upon them. He states: “Without this anointing, we are continually thrown back on ourselves to make things work” (14). Rodin argues that it is when leaders assume responsibility, or ownership, of their organization that they tend to lead in their strength rather than in God’s. He warns: “By overestimating our worth, we help our people depend on us for everything” (16). He quotes Ralph Waldo Emerson who said, “Some leaders worry themselves into nameless graves, while here and there some forget themselves into immortality” (27).

Rodin lays out three “foundations” for a steward leader (29). He also identifies four relationships that are the sphere in which a steward works. These are: relationship to God, self, neighbor, and creation (34-36). He notes that sin distorts these relationships and makes them destructive and exploitative.

Rodin notes that steward leaders are free, because they do not bear the ultimate responsibility for the organization’s success. That is because they do not own the organization, or its people. Rodin argues throughout the book that there are no easy steps to becoming a steward leader. He tries to avoid making this book simply another “how to” manual. And indeed, this book, for the most part, focuses on principles rather than on how people can begin leading their organizations as a steward leader. He argues that, rather than trying to be the mastermind behind their organizations, “the one calling of the steward leader is joyful obedience” (62).

In entering the “born” or “made” debate on leadership, Rodin suggests: “I, therefore, contend that a steward leader is neither born nor made, but freed” (62). Rodin offers a helpful survey of secular leadership theory (70ff). This helps put steward leader theory into context.

Rodin also offers some correctives to the leadership teaching and methodology that has hampered the Church. He notes that, “the church of Jesus Christ is overwhelmed with men and women in leadership positions who have been called but who remain in bondage to an ownership approach” (87). Rodin observes: “Jesus came to be the Lord of our life, not our example of good leadership” (89).

Rodin offers a helpful analogy to going “deeper” with Christ that comes from his experience at the beach (95ff). People can experience the beach at a surface level, or an extremely deep level. It depends on us, and how much we want to experience it. He adds: “The rewards for going deeper are immeasurable and God wants that for every one of us . . . Jesus does not promise us safety. In fact he warns that going deeper will cost us everything” (97).

Rodin has some good quotes, such as: “Self reliance is the subtle dethroning of God fro the center of our lives” (99). He also states: “This is real freedom, to have confidence in the depths into which God has called you, to winsomely urge others to go deeper with you and to rejoice when some find even deeper waters than your own” (104).

Rodin does address the role of culture in organizations. He points out that “Systems and cultures will ultimately prevail, and so they must be changed to support the goals of the steward leader” (105). He also notes: “A strong, controlling personality may be able to shape culture initially, but it cannot be maintained by one person for long. Culture, by its very definition, involves a community” (107).

He also makes the interesting comment that “There may be no more dangerous person to an organization’s health than the leader who needs the job” (117). I also appreciated his comment that “One of the greatest bondages we can experience is the need to scurry around frantically and manage our reputation” (127). He also suggests: “We cannot sat that we value balance and then set goals and expectations that require our people to live unbalanced lives to achieve those goals” (128).

Rodin clearly has rethought the traditional view of Christian leadership and he obviously knows it dangers. He claims: “When you add the temptation to see the size of our kingdom as the source of our self-worth, you have the perfect storm” (141). He also asks: “When Christ returns, do you want to be held accountable for an abundant ministry or an abundant endowment?” (163). Finally, he suggests: “When plan are made as a result of listening to our own voices, they are accompanied by a certain anxiety about time.” (167).

I enjoyed this book. It is fresh and it truly does offer a different perspective on leadership for those who claim that Christ is the Lord of their life as well as their organization. The book is generally more philosophical and theological, than “practical,” yet it is brimming with relevant reflections and questions. For those looking for a fresh angle from which to view leadership, I recommend this book. It is one of the most God-oriented books I have read on leadership for some time.

by Richard Blackaby