Centered Leadership Quotes

The Paradoxical Commandments People are illogical, unreasonable, and self-centered. Love them anyway. If you do good, people will accuse you of selfish ulterior motives. Do good anyway. If you are successful, you will win false friends and true enemies. Succeed anyway. The good you do today will be forgotten tomorrow. Do good anyway. Honesty and frankness make you vulnerable. Be honest and frank anyway. The biggest men and women with the biggest ideas can be shot down by the smallest men and women with the smallest minds. Think big anyway. People favor underdogs but follow only top dogs. Fight for a few underdogs anyway. What you spend years building may be destroyed overnight. Build anyway. People really need help but may attack you if you do help them. Help people anyway. Give the world the best you have and you'll get kicked in the teeth. Give the world the best you have anyway.

People are illogical, unreasonable, and self-centered. Love them anyway.

Shaping the company's future requires ensuring value creation is a central theme in all board discussions and evaluations. Creating value for the customers should be at the center of every board discussion.

God ultimately raises up leaders for one primary reason: His glory. He shows His power in our weakness. He demonstrates His wisdom in our folly. We are all like a turtle on a fence post. If you walk by a fence post and see a turtle on top of it, then you know someone came by and put it there. In the same way, God gives leadership according to His good pleasure.

Like the brain's command center, the board provides the highest level of cognitive function for the organization. They are the "big picture" thinkers, setting strategic direction, overseeing management, and representing the interests of shareholders and stakeholders.

Effective people lead their lives and manage their relationships around principles; ineffective people attempt to manage their time around priorities and their tasks around goals. Think effectiveness with people; efficiency with things.

If your ministry can't work without you, then it is no longer Christ-centered. Minister toward Jesus, not yourself.

He turned the presidency – and the President's House – into something it had not been before: a center of curiosity and inquiry, of vibrant institution that played informal but important roles in the broader life of the nation, from science to literature.

We cannot, of course, expect every leader to possess the wisdom of Lincoln or Mandela’s largeness of soul. But when we think about what questions might be most useful to ask, perhaps we should begin by discerning what our prospective leaders believe it worthwhile for us to hear. Do they cater to our prejudices by suggesting that we treat people outside our ethnicity, race, creed or party as unworthy of dignity and respect? Do they want us to nurture our anger toward those who we believe have done us wrong, rub raw our grievances and set our sights on revenge? Do they encourage us to have contempt for our governing institutions and the electoral process? Do they seek to destroy our faith in essential contributors to democracy, such as an independent press, and a professional judiciary? Do they exploit the symbols of patriotism, the flag, the pledge in a conscious effort to turn us against one another? If defeated at the polls, will they accept the verdict, or insist without evidence they have won? Do they go beyond asking about our votes to brag about their ability to solve all problems put to rest all anxieties and satisfy every desire? Do they solicit our cheers by speaking casually and with pumped up machismo about using violence to blow enemies away? Do they echo the attitude of Musolini: “The crowd doesn’t have to know, all they have to do is believe and submit to being shaped.”? Or do they invite us to join with them in building and maintaining a healthy center for our society, a place where rights and duties are apportioned fairly, the social contract is honored, and all have room to dream and grow. The answers to these questions will not tell us whether a prospective leader is left or right-wing, conservative or liberal, or, in the American context, a Democrat or a Republican. However, they will us much that we need to know about those wanting to lead us, and much also about ourselves. For those who cherish freedom, the answers will provide grounds for reassurance, or, a warning we dare not ignore.

Good leaders motivate others by their listening skills. We are to: avoid prejudicial first impressions; become less self-centered; withhold initial criticism; stay calm; listen with empathy; be active listeners; clarify what we hear; and recognize the healing power of listening. Then we are to act on what we hear

What I mean is this, you need to quit being so self-centered about yourself and look at life from a new perspective. Look at life with the perspective that life is not about you, it is about the others in your life. It is about your family, your friends, and who else God puts in your way. If you learn life from this perspective and focus on others your life will become more enriched by the others doing the same for you.

The ultimate test of a great team is results. And considering that tens of thousands of people escaped from the World Trade Center towers in New York City and the Pentagon in Washington, D.C., there can be no doubt that the teams who risked, and lost, their lives to save them were extraordinary.

! The key to growth is to learn to make promises and to keep them

Since then, I've observed that a charismatic personality who's willing to take risks only for personal gain does not make a good leader. Principle-centered leadership is based on selfless courage, practical wisdom and moral objectives. It's based on honesty and focused on achieving what is best for others, whether they understand it or not. Consequently, great leaders are not always popular, but they are consistent.

We all have a tendency to surrender our moral authority to “the group,” to still our own voices and assume that the group will handle whatever difficult issue we face. We imagine that the group is making thoughtful decisions, and if the crowd is moving in a certain direction, we follow, as if the group is some moral entity larger than ourselves. In the face of the herd, our tendency is to go quiet and let the group’s brain and soul handle things. Of course, the group has no brain or soul separate from each of ours. But by imagining that the group has these centers, we abdicate responsibility, which allows all groups to be hijacked by the loudest voice, the person who knows how brainless groups really are and uses that to his advantage.

In short, apostolic movement involves a radical community of disciples, centered on the lordship of Jesus, empowered by the Spirit, built squarely on a fivefold ministry, organized around mission where everyone (not just professionals) is considered an empowered agent, and tends to be decentralized in organizational structure.

Anyone who is in Christ is strategically positioned to win the most coveted award in this business called life. He doesn't want you playing itty-bitty roles. He wants bright lights in your dressing room, and the spotlight trained on you as you take the center stage.

Authenticity is our natural state of being. The authentic self is a state of being where we are centered, creative, adaptive, and inspired.

We must help men and women see the epic in the ordinary details of life.

The strategic center of the rebellion was not a place – not New York, Philadelphia, not the Hudson corridor – but the Continental Army itself.

A leader needs to have presence, to show up to the moment grounded in one’s self, as centered as one can be, ready to hear, to listen, to discern.

The cure for self-centeredness is found in our vision, in how we see people. I suppose we could say that self-centered people have 'I' trouble and need their vision corrected.

Moral authority is another way to define servant leadership because it represents a reciprocal choice between leader and follower. If the leader is principle centered, he or she will develop moral authority. If the follower is principle centered, he or she will follow the leader. In this sense, both leaders and followers are followers. Why? They follow truth. They follow natural law. They follow principles. They follow a common, agreed-upon vision. They share values. They grow to trust one another.

Connection and teamwork are very much intertwined. If you can't connect with a person be a team player. If a person does not show teamwork connect with them. All engagement is centered around relationships

Leadership is all about people. It is not about organizations. It is not about plans. It is not about strategies. It is all about people--motivating people to get the job done. You have to be people centered. Colin Powell

If all you are doing is spending time with the struggling members of your church and you are not building proactively into your church's culture, and you are being shortsighted and limiting the effectiveness of your ministry.

The Future of work is all about CREAM. More Consciousness, Relationships, Empathy, AdaptAgility, and Meaning. We must be building a more human-centered context for stakeholders, as opposed to JUST MORE profits for shareholders".

Christianity has lost its place at the center of American life. Christians must learn how to live the gospel as a distinct people who no longer occupy the center of society. We must learn to build relational bridges that win a hearing.”7

The sacrifice ‘of’ self for the greater good is the greatest calling imaginable, and it is the bedrock of the greatest nations. The sacrifice ‘for’ self is the most pathetic calling imaginable, and it is the quicksand within which nations perish.

In my community, we are taught that leadership qualities include humility, compassion, a sense of fairness, the ability to listen, preparation and carry-through, a love for the people, and a strong spiritual center that begins with a connection to Earth.

The other type of politician tends to be manipulative, selfish, and have unhealthy needs to be the center of attention. These people play games, start rumors, get little done but take credit for others’ work, and jockey to been seen as indispensable to their leaders. Leaders who fall under this type of politician’s spell often have teams with poor morale and performance. Partners

Anyone starting out to research for a doctorate degree should remember that hours of self centered work has the ability to be the spark for others to progress. All research is potentially useful to open doors or show others that door does not lead anywhere useful. Advancements happen by building on others research.

The criminal investigation was not centered on the fact that Secretary Clinton decided to use nongovernmental email to do her work.

Print, it transpired, was not just an instrument of agitation and change: now it was equally necessary to win the peace.

You see your competition as a learning source, as friends who can keep you sharp and teach you where your weaknesses are.

When you remain centered and focused amidst chaos, you can inspire grounding and calmness in your team

Trust—or the lack of it—is at the root of success or failure in relationships and in the bottom-line results of business, industry, education, and government.

your freedom to choose your response lies the power to achieve growth and happiness.

Principles, unlike values, are objective and external. They operate in obedience to natural laws, regardless of conditions. Values are subjective and internal. Values are like maps

In a human development sense, our understanding of leadership has essentially “grown up” and moved past personal ego and a self-centered view of things.

Yes, being a leader is an incredibly stressful role. The hours are usually long, the pay is often short, and the people are sometimes contentious, but a study by the University of Chicago National Opinion Research Center reports that pastors are the happiest people on the planet, outranking even well-paid and highly respected professions like doctors and lawyers.

There is a theory about human behavior called the 10-80-10 principle. I speak of it often when I talk to corporate groups or business leaders. It is the best strategy I know for getting the most out of your team. Think of your team or your organization as a big circle. At the very center of it, the nucleus, are the top 10 percenters, people who give all they've got all the time, who are the essence of self-discipline, self-respect, and the relentless persuit of improvement. They are the elite- the most powerful component of any organization. They are the people I love to coach. Outside the nucleus are the 80 percenters. They are the majority- people who go to work, do a good job, and are relatively reliable. The 80 percenters are for the most part trustworthy and dutiful, but they simply don't have the drive and the unbending will that the nucleus guys do. They just don't burn as hot. The final 10 percenters are uninterested or defiant. They are on the periphery, mostly just coasting through life, not caring about reaching their potential or honoring the gifts they've been given. They are coach killers. The leadership challenge is to move as many of the 80 percenters into the nucleus as you can.

In advanced societies it is not the race politicians or the "rights" leaders who create the new ideas and the new images of life and man. That role belongs to the artists and intellectuals of each generation. Let the race politicians, if they will, create political, economic or organizational forms of leadership; but it is the artists and the creative minds who will, and must, furnish the all important content. And in this role, they must not be subordinated to the whims and desires of politicians, race leaders and civil rights entrepreneurs whether they come from the Left, Right, or Center, or whether they are peaceful, reform, violent, non-violent or laissez-faire. Which means to say, in advanced societies the cultural front is a special one that requires special techniques not perceived, understood, or appreciated by political philistines.

I’ve seen many times over the years how liars get so good at lying, they lose the ability to distinguish between what’s true and what’s not. They surround themselves with other liars. The circle becomes closer and smaller, with those unwilling to surrender their moral compasses pushed out and those willing to tolerate deceit brought closer to the center of power. Perks and access are given to those willing to lie and tolerate lies. This creates a culture, which becomes an entire way of life. The easy, casual lies—those are a very dangerous thing. They open up the path to the bigger lies, in more important places, where the consequences aren’t so harmless.

The marches in Albany concentrated on city hall where they had little leverage and no votes. “All of our marches in Albany,” said Martin, “were to the city hall trying to make them negotiate, where if we had centered our protests at the businesses in the city, [we could have] made the merchants negotiate. And if you can pull them around, you pull the political power structure because the political power structure listens to the economic power structure.

We live in a culture of reductionism. Or better, we are living in the aftermath of a culture of reductionism, and I believe we have reduced the complexity and diversity of the Scriptures to systematic theologies that insist on ideological conformity, even when such conformity flattens the diversity of the Scriptural witness. We have reduced our conception of gospel to four simple steps that short-circuit biblical narratives and notions of the kingdom of God on earth as it is in heaven in favor of a simplified means of entrance to heaven. Our preaching is often wed to our materialistic, consumerist cultural assumptions, and sermons are subsequently reduced to delivering messages that reinforce the worst of what American culture produces: self-centered end users who believe that God is a resource that helps an individual secure what amounts to an anemic and culturally bound understanding of the 'abundant life.

In what is known as the 70/20/10 learning concept, Robert Eichinger and Michael Lombardo, in collaboration with Morgan McCall of the Center for Creative Leadership, explain that 70 percent of learning and development takes place from real-life and on-the-job experiences, tasks, and problem solving; 20 percent of the time development comes from other people through informal or formal feedback, mentoring, or coaching; and 10 percent of learning and development comes from formal training.

In the center of the movement, as the motor that swings it onto motion, sits the Leader. He is separated from the elite formation by an inner circle of the initiated who spread around him an aura of impenetrable mystery which corresponds to his “intangible preponderance.” His position within this intimate circle depends upon his ability to spin intrigues among its members and upon his skill in constantly changing its personnel. He owes his rise to leadership to an extreme ability to handle inner-party struggles for power rather than to demagogic or bureaucratic-organizational qualities. He is distinguished from earlier types of dictators in that he hardly wins through simple violence. Hitler needed neither the SA nor the SS to secure his position as leader of the Nazi movement; on the contrary, Röhm, the chief of the SA and able to count upon its loyalty to his own person, was one of Hitler’s inner-party enemies. Stalin won against Trotsky, who not only had a far greater mass appeal but, as chief of the Red Army, held in his hands the greatest power potential in Soviet Russia at the time. Not Stalin, but Trotsky, moreover, was the greatest organizational talent, the ablest bureaucrat of the Russian Revolution. On the other hand, both Hitler and Stalin were masters of detail and devoted themselves in the early stages of their careers almost entirely to questions of personnel, so that after a few years hardly any man of importance remained who did not owe his position to them.

I’ve learned a simple and obvious truth from my own education experience: We have to give every kid in America the access to public education that I received. We need to place public education at the top of our priorities and the center of our national

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

Wholeness can also be described as soulfulness, a life that’s centered, passionately engaged, open, creative, connected, and propelled by a sense of mission. It is this kind of wholeness that leaders need to cultivate in themselves and in those under their leadership.

Leadership involves moving a system from where it is now to some other, better place. It means that one often is at the margins of what people presently like and want, working close to the edge of what is acceptable rather than at the center of the collective consensus.

We ask people to say, “I am a commitment to …” instead of “I’m committed to …” as a reminder that we are the commitment, we strive to embody its value and contribution, and we’re fully accountable for its outcome. The commitment lives inside us and moves out from our center.

I guess what concerned me most about the small lie was the danger of it becoming a habit. I’ve seen many times over the years how liars get so good at lying, they lose the ability to distinguish between what’s true and what’s not. They surround themselves with other liars. The circle becomes closer and smaller, with those unwilling to surrender their moral compasses pushed out and those willing to tolerate deceit brought closer to the center of power. Perks and access are given to those willing to lie and tolerate lies. This creates a culture, which becomes an entire way of life.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

No one wanted the job. What had seemed one of the least challenging tasks facing Franklin D. Roosevelt as newly elected president had, by June 1933, become one of the most intransigent. As ambas-sadorial posts went, Berlin should have been a plum—not London or Paris, surely, but still one of the great capitals of Europe, and at the center of a country going through revolutionary change under the leadership of its newly appointed chancellor, Adolf Hitler. Depending on one’s point of view, Germany was experiencing a great revival or a savage darkening. Upon Hitler’s ascent, the country had undergone a brutal spasm of state- condoned violence. Hitler’s brown- shirted paramilitary army, the Sturmabteilung, or SA—the Storm Troopers—had gone wild, arresting, beating, and in some cases murdering communists, socialists, and Jews. Storm Troopers established impromptu prisons and torture stations in basements, sheds, and other structures. Berlin alone had fi fty of these so- called bunkers. Tens of thousands of people were arrested and placed in “protective custody”— Schutzhaft—a risible euphemism. An esti-mated fi ve hundred to seven hundred prisoners died in custody; others endured “mock drownings and hangings,” according to a police affi davit. One prison near Tempelhof Airport became especially no-torious: Columbia House, not to be confused with a sleekly modern new building at the heart of Berlin called Columbus House. The up-heaval prompted one Jewish leader, Rabbi Stephen S. Wise of New York, to tell a friend, “the frontiers of civilization have been crossed.

Finding the universal in the personal, and the personal in the universal, is not only the secret to art and leadership and even entrepreneurship, it is the secret to centering oneself. It both turns down the volume of noise in the world and tunes one in to the quiet wavelength of wisdom that sages and philosophers have long been on.

I guess what concerned me most about the small lie was the danger of it becoming a habit. I’ve seen many times over the years how liars get so good at lying, they lose the ability to distinguish between what’s true and what’s not. They surround themselves with other liars. The circle becomes closer and smaller, with those unwilling to surrender their moral compasses pushed out and those willing to tolerate deceit brought closer to the center of power. Perks and access are given to those willing to lie and tolerate lies. This creates a culture, which becomes an entire way of life. The easy, casual lies—those are a very dangerous thing. They open up the path to the bigger lies, in more important places, where the consequences aren’t so harmless.

The absence of the father creates a hole in the center of their being, particularly for boys. Their lives become a routine of "looking for love in all the wrong places," as the song says. When a young black male cannot find love at home, he hits the streets and seeks acceptance from other young men. These boys crave the respect and acceptance they get (or perceive they get) from their peers when they sell drugs.

A Good Group A good group is better than a spectacular group. When leaders become superstars, the teacher outshines the teaching. Very few superstars are down-to-earth. Fame breeds fame, and before long they get carried away with themselves. Then they fly off center and crash. The wise leader settles for good work and then lets others have the floor. The leader does not take all the credit for what happens and has no need for fame. A moderate ego demonstrates wisdom.

Worship is God's gift of grace to us before it's our offering to God. We simply benefit from the perfect offering of the Son to the Father through the power of the Spirit (Ephesians 2:18). Worship is our humble, constant, appropriate, glad response to God's self-revelation and his enabling invitation. Apart from this perspective, leading worship can become self-motivated and self-exalting. We can become burdened by the responsibility to lead others and can think that we might not be able to deliver the goods. We subtly take pride in our worship, our singing, our playing, our planning, our performance, our leadership. Ultimately we separate ourselves from the God who drew us to worship him in the first place. That's why biblical worship is God-focused (God is clearly seen), God-centered (God is clearly the priority), and God-exalting (God is clearly honored). Gathering to praise God can't be a means to some "greater" end, such as church growth, evangelism, or personal ministry. God isn't a genie we summon by rubbing the bottle called "worship." He doesn't exist to help us get where we really want to go. God is where we want to go. So God's glory is the end of our worship, and not simply a means to something else. In the midst of a culture that glorifies our pitiful accomplishments in countless ways, we gather each week to proclaim God's wondrous deeds and to glory in his supreme value. He is holy, holy, holy. There is no one, and nothing, like the Lord.

Until you can say "I am my master," you cannot say "I am your servant." In other words, we might profess a service ethic, but under pressure or stress we might be controlled by a particular passion or appetite. We lose our temper. We become jealous, envious, lustful, or slothful. Then we feel guilty. We make promises and break them, make resolutions and break them. We gradually lose faith in our own capacity to keep any promises. Despite our ethic to be the "servant of the people," we become the slave of whatever masters us.

In agricultural communities, male leadership in the hunt ceased to be of much importance. As the discipline of the hunting band decayed, the political institutions of the earliest village settlements perhaps approximated the anarchism which has remained ever since the ideal of peaceful peasantries all round the earth. Probably religious functionaries, mediators between helpless mankind and the uncertain fertility of the earth, provided an important form of social leadership. The strong hunter and man of prowess, his occupation gone or relegated to the margins of social life, lost the umambiguous primacy which had once been his; while the comparatively tight personal subordination to a leader necessary to the success of a hunting party could be relaxed in proportion as grain fields became the center around which life revolved. Among predominantly pastoral peoples, however, religious-political institutions took a quite different turn. To protect the flocks from animal predators required the same courage and social discipline which hunters had always needed. Among pastoralists, likewise, the principal economic activity- focused, as among the earliest hunters, on a parasitic relation to animals- continued to be the special preserve of menfolk. Hence a system of patrilineal families, united into kinship groups under the authority of a chieftain responsible for daily decisions as to where to seek pasture, best fitted the conditions of pastoral life. In addition, pastoralists were likely to accord importance to the practices and discipline of war. After all, violent seizure of someone else’s animals or pasture grounds was the easiest and speediest way to wealth and might be the only means of survival in a year of scant vegetation. Such warlikeness was entirely alien to communities tilling the soil. Archeological remains from early Neolithic villages suggest remarkably peaceful societies. As long as cultivable land was plentiful, and as long as the labor of a single household could not produce a significant surplus, there can have been little incentive to war. Traditions of violence and hunting-party organization presumably withered in such societies, to be revived only when pastoral conquest superimposed upon peaceable villagers the elements of warlike organization from which civilized political institutions without exception descend.

Often these approaches reflect the inverse of the habits of effective people. In fact, my brother, John Covey, who is a master teacher, sometimes refers to them as the seven habits of ineffective people: Be reactive: doubt yourself and blame others. Work without any clear end in mind. Do the urgent thing first. Think win/lose. Seek first to be understood. If you can’t win, compromise. Fear change and put off improvement. Just as personal victories precede public victories when effective people progress along the maturity continuum, so also do private failures portend embarrassing public failures when ineffective people regress along an

A group of pastors was attending a conference at our church, and at the end of the first morning session, they headed to the fellowship center for lunch. Several minutes later I followed, expecting that they would already be seated. Much to my surprise, all one hundred fifty of them were lined up outside the door. Then I saw why. At the head of the line stood Joel, my then six-year-old, with both hands raised, giving orders. “It will be a couple more minutes and then they’ll be ready for you!” Joel had no clue what was going on, but he gave directions with the greatest of confidence and these pastors did as they were told. Confidence is contagious even if it’s the confidence of a six-year-old. The

Trust at the interpersonal level. Trustworthiness is the foundation of trust. Trust is the emotional bank account between two people that enables them to have a win-win performance agreement. If two people trust each other, based on the trustworthiness of each other, they can then enjoy clear communication, empathy, synergy, and productive interdependency. If one is incompetent, training and development can help. But if one has a character flaw, he or she must make and keep promises to increase internal security, improve skills, and rebuild relationships of trust. Trust—or the lack of it—is at the root of success or failure in relationships and in the bottom-line results of business, industry, education, and government.

Warren Bennis, one of today’s leading thinkers on the art of leadership, spent years studying groundbreaking groups such as the Walt Disney Studios (while Walt was still alive), Xerox PARC, and Lockheed’s Skunk Works. Here are some of the highlights from his study of groups: • Great groups believe they are on a mission from God. Beyond mere financial success, they genuinely believe they will make the world a better place. • Great groups are more optimistic than realistic. They believe they can do what no one else has done before. “And the optimists, even when their good cheer is unwarranted, accomplish more,” says Warren. • Great groups ship. “They are places of action, not think tanks or retreat centers devoted solely to the generation of ideas.” Warren characterized the successful collaborations he studied as “dreams with deadlines.” Part

Consider almost any public issue. Today’s Democratic Party and its legislators, with a few notable individual exceptions, is well to the right of counterparts from the New Deal and Great Society eras. In the time of Lyndon Johnson, the average Democrat in Congress was for single-payer national health insurance. In 1971, Congress overwhelmingly passed the Comprehensive Child Development Act, for universal, public, tax-supported, high-quality day care and prekindergarten. Nixon vetoed the bill in 1972, but even Nixon was for a guaranteed annual income, and his version of health reform, “play or pay,” in which employers would have to provide good health insurance or pay a tax to purchase it, was well to the left of either Bill or Hillary Clinton’s version, or Barack Obama’s. The Medicare and Medicaid laws of 1965 were not byzantine mash-ups of public and private like Obamacare. They were public. Infrastructure investments were also public. There was no bipartisan drive for either privatization or deregulation. The late 1960s and early 1970s (with Nixon in the White House!) were the heyday of landmark health, safety, environmental, and financial regulation. To name just three out of several dozen, Nixon signed the 1970 Clean Air Act, the 1970 Occupational Safety and Health Act, and the 1973 Consumer Product Safety Act. Why did Democrats move toward the center and Republicans to the far right? Several things occurred. Money became more important in politics. The Democratic Leadership Council, formed by business-friendly and Southern Democrats after Walter Mondale’s epic 1984 defeat, believed that in order to be more competitive electorally, Democrats had to be more centrist on both economic and social issues.

Gradually and reluctantly, however, I realized that the wrath directed at elitism has less to do with money than with populist, egalitarian scorn for the very kinds of intellectual distinction-making I hold most dear: respect and even deference toward leadership and position; esteem for accomplishment, especially when achieved through long labor and rigorous education; reverence for heritage, particularly in history, philosophy, and culture; commitment to rationalism and scientific investigation; upholding of objective standards; most important, the willingness to assert unyieldingly that one idea, contribution or attainment is better than another. The worst aspect of what gets called “political correctness” these days is the erosion of the intellectual confidence needed to sort out, and rank, competing values. It used to be that intellectual debate centered on the results of such assessment.

Associated with Habit 5: Seek First to Understand, Then to Be Understood is the endowment of courage balanced with consideration. Does it take courage and consideration to not be understood first? Think about it. Think about the problems you face. You tend to think, “You need to understand me, but you don’t understand. I understand you, but you don’t understand me. So let me tell you my story first, and then you can say what you want.” And the other person says, “Okay, I’ll try to understand.” But the whole time they’re “listening,” they’re preparing their reply. They’re just pretending to listen, selectively listening. When you show your home movies or tell some chapter of your autobiography—“Let me tell you my experience”—the other person is tuned out unless he feels understood. What happens when you truly listen to another person? The whole relationship is transformed: “Someone started listening to me, and they seemed to savor my words. They didn’t agree or disagree, they just were listening, and I felt as if they were seeing how I saw the world. And in that process, I found myself listening to myself. I started to feel a worth in myself.

end of the continuum are the ineffective people who transfer responsibility by blaming other people, events, or the environment—anything or anybody “out there” so that they are not responsible for results. If I blame you, in effect I have empowered you. I have given my power to your weakness. Then I can create evidence that supports my perception that you are the problem. At the upper end of the continuum toward increasing effectiveness is self-awareness: “I know my tendencies, I know the scripts or programs that are in me, but I am not those scripts. I can rewrite my scripts.” You are aware that you are the creative force of your life. You are not the victim of conditions or conditioning. You can choose your response to any situation, to any person. Between what happens to you and your response is a degree of freedom. And the more you exercise that freedom, the larger it will become. As you work in your circle of influence and exercise that freedom, gradually you will stop being a “hot reactor” (meaning there’s little separation between stimulus and response) and start being a cool, responsible chooser—no matter what your genetic makeup, no matter how you were raised, no matter what your childhood experiences were or what the environment is. In your freedom to choose your response lies the power to achieve growth and happiness.

It's evident that with Beethoven the Romantic Revolution had already begun, bringing with it the new Artist, the artist as Priest and Prophet. This new creator had a new self-image: he felt himself possessed of divine rights, of almost Napoleonic powers and liberties — especially the liberty to break rules and make new ones, to invent new forms and concepts, all in the name of greater expressivity. His mission was to lead the way to a new aesthetic world, confident that history would follow his inspirational leadership. And so there exploded onto the scene Byron, Jean Paul, Delacroix, Victor Hugo, E. T. A. Hoffmann, Schumann, Chopin, Berlioz — all proclaiming new freedoms. Where music was concerned, the new freedoms affected formal structures, harmonic procedures, instrumental color, melody, rhythm — all of these were part of a new expanding universe, at the center of which lay the artist's personal passions. From the purely phonological point of view, the most striking of these freedoms was the new chromaticism, now employing a vastly enriched palette, and bringing with it the concomitant enrichment of ambiguity. The air was now filled with volcanic, chromatic sparks. More and more the upper partials of the harmonic series were taking on an independence of their own, playing hide-and-seek with their sober diatonic elders, like defiant youngsters in the heyday of revolt.

The third group called to silence is women. This group is not composed of all women all the time but rather of specific women who were asking questions and speaking in the service. The larger context of these verses demands that we understand these questioning women to be a disruption of the peace and order of the service. This is the reason Paul wrote that 'women should keep silent in the churches' (v. 34). Paul's concern is not just with women (for men too are called to be silent in church); his broader concern is with silence, peace, and order in the worship assembly. This perspective allows us rightly to understand the rest of this chapter, 14:34-40. Paul next tells these specific women to 'be in submission.' We tend to think of this as submission to MEN, but the larger context makes this improbable. Our patriarchal and man-centered culture over the millennia has distorted the meaning of this command to submit. Rather than commanding submission to men, the apostle is commanding SUBMISSION TO THE ORDER OF THE WORSHIP SERVICE, that is, submission to the Holy Spirit. This reading helps us understand the next phrase: 'even as the law says.' Normally LAW in Paul refers to the Old Testament, but it can also have a wider meaning. Nowhere in the Old Testament are women called to be silent, nor are they called to submit to their husbands. Yet there is excellent evidence for biblical and broadly Jewish concern for SILENCE IN WORSHIP before God or the Word of God or while learning from the rabbis (e.g., Deut. 27:9-10; Job 33:31-33; Isa. 66:2; Hab. 2:20). It may well be that this is the 'law' Paul has in mind: not about the silence or submission of women, but about silence in the worship service in general (but applying to women in this case).

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

ADDRESSING DIVERSITY The way to reach the sheer diversity of the city is through new churches. New churches are the single best way to reach (1) new generations, (2) new residents, and (3) new people groups. Young adults have always been disproportionately located in newer congregations. Long-established congregations develop traditions (such as time of worship, length of service, emotional responsiveness, sermon topics, leadership styles, emotional atmosphere, and dozens of other tiny customs and mores) that reflect the sensibilities of longtime leaders who have the influence and resources to control the church life. These sensibilities often do not reach the younger generations. THE 1 PERCENT RULE Lyle Schaller talks about the 1 percent rule: “Each year any association of churches should plant new congregations at the rate of 1 percent of their existing total; otherwise, that association is in maintenance and decline. If an association wants to grow 50 percent plus [in a generation], it must plant 2 to 3 percent per year.”6 In addition, new residents are typically better reached by new churches. In older congregations, it may require years of tenure in the city before a person is allowed into a place of influence, but in a new church, new residents tend to have equal power with longtime area residents. Finally, new sociocultural groups in a community are generally better reached by new congregations. For example, if white-collar commuters move into an area where the older residents were farmers, a new church will probably be more receptive to the multiple needs of the new residents, while older churches will continue to be oriented to the original social group. And a new church that is intentionally multiethnic from the start will best reach new racial groups in a community. For example, if an all-Anglo neighborhood becomes 33 percent Hispanic, a new, deliberately biracial church will be far more likely to create “cultural space” for newcomers than will an older church in town. Brand-new immigrant groups can normally only be reached by churches ministering in their own languages. If we wait until a new group is sufficiently assimilated into American culture to come to our church, we will wait for years without reaching out to them. Remember that a new congregation for a new people group can often be planted within the overall structure of an existing church — perhaps through a new Sunday service at another time or a new network of house churches connected to a larger existing congregation. Though it may technically not be a new independent congregation, it serves the same function.

Finally, you are ready to launch your church. Begin by developing action steps and goals that can be used as benchmarks to track your progress. In your planning, always be sensitive to God’s sovereignty. What matters is not so much the final detailed plan itself as the actual process of planning. Reality will always alter your plan, but the planning process will equip you to deal with surprises and new realities in a way that is informed by and consistent with your model and vision. Your specific action steps and plans should include these basics: • goals for funding and how to reach them • goals for concrete ministries/programs and how to reach them • goals for leadership development and how to reach them

The Amazon version of the Andon Cord started with a conversation about a customer care problem during a weekly business review. The issue centered on the way mistakes made by one set of employees—those working in the retail group—were creating headaches for a different set—those in the customer care department. “When the people in the retail group don’t provide the right data for the customer, or enter a product description that’s inaccurate,” the head of customer care explained, “the customer is disappointed with the purchase. And that means they call customer care, which lands us with the hassle of refunding the product.

In Moscow, the events in Ukraine were seen as a textbook example of the popular overthrow of a kleptocratic ruler that could be duplicated in Russia. The regime in Ukraine was almost identical to what had been created in Russia, with the sole difference being that Ukraine, with a nationalist west and center and a pro-Russian east, was more pluralistic. Under these circumstances, it was essential to the Russian leadership that the Ukrainian revolution be discredited. The regime chose the method traditionally used to distract the Russian population from their rulers’ abuses. They started a war.

Jesus didn’t take these men and immediately thrown them into leadership. Jesus instead walked with them, prayed with them, and disciple them.

At times, I wonder why the church has so little influence on the world….that it is because the world has so much influence on the church

While churches are looking for decisions, Jesus is looking for disciples.

If a church’s strategy is not grounded in making disciples, the church has abandoned the mission Christ has given.

Likewise, until we drop unwarranted assumptions about people, we can’t expect to bring about lasting improvements in our organizations: we can’t magnify our human resources using manipulative management techniques any more than we can repair Humpty Dumpty with more horses and more men. Nevertheless, in this topsy-turvy world, matters often get turned around. We confuse efficiency with effectiveness, expediency with priority, imitation with innovation, cosmetics with character, or pretense with competence.

In your freedom to choose your response lies the power to achieve growth and happiness.

Quality begins with me. And I need to make my own decisions based on carefully selected principles and values.

Positive personality traits, while often essential for success, constitute secondary greatness. To focus on personality before character is to try to grow the leaves without the roots

After only eight months in office, Meadows made national headlines by sending an open letter to the Republican leaders of the House demanding they use the “power of the purse” to kill the Affordable Care Act. By then, the law had been upheld by the Supreme Court and affirmed when voters reelected Obama in 2012. But Meadows argued that Republicans should sabotage it by refusing to appropriate any funds for its implementation. And, if they didn’t get their way, they would shut down the government. By fall, Meadows had succeeded in getting more than seventy-nine Republican congressmen to sign on to this plan, forcing Speaker of the House John Boehner, who had opposed the radical measure, to accede to their demands. Meadows later blamed the media for exaggerating his role, but he was hailed by his local Tea Party group as “our poster boy” and by CNN as the “architect” of the 2013 shutdown. The fanfare grew less positive when the radicals in Congress refused to back down, bringing virtually the entire federal government to a halt for sixteen days in October, leaving the country struggling to function without all but the most vital federal services. In Meadows’s district, day-care centers that were reliant on federal aid reportedly turned distraught families away, and nearby national parks were closed, bringing the tourist trade to a sputtering standstill. National polls showed public opinion was overwhelmingly against the shutdown. Even the Washington Post columnist Charles Krauthammer, a conservative, called the renegades “the Suicide Caucus.” But the gerrymandering of 2010 had created what Ryan Lizza of The New Yorker called a “historical oddity.” Political extremists now had no incentive to compromise, even with their own party’s leadership. To the contrary, the only threats faced by Republican members from the new, ultraconservative districts were primary challenges from even more conservative candidates. Statistics showed that the eighty members of the so-called Suicide Caucus were a strikingly unrepresentative minority. They represented only 18 percent of the country’s population and just a third of the overall Republican caucus in the House. Gerrymandering had made their districts far less ethnically diverse and further to the right than the country as a whole. They were anomalies, yet because of radicalization of the party’s donor base they wielded disproportionate power. “In previous eras,” Lizza noted, “ideologically extreme minorities could be controlled by party leadership. What’s new about the current House of Representatives is that party discipline has broken down on the Republican side.” Party bosses no longer ruled. Big outside money had failed to buy the 2012 presidential election, but it had nonetheless succeeded in paralyzing the U.S. government. Meadows of course was not able to engineer the government shutdown by himself. Ted Cruz, the junior senator from Texas, whose 2012 victory had also been fueled by right-wing outside money, orchestrated much of the congressional strategy.

Making and keeping these three universal resolutions will accelerate our self-development and, potentially, increase our influence with others.

Our values often reflect the beliefs of our cultural background. From childhood we develop a value system that represents a combination of cultural influences, personal discoveries, and family scripts. These become the “glasses” through which we look at the world. We evaluate, assign priorities, judge, and behave based on how we see life through these glasses

To value oneself and, at the same time, subordinate oneself to higher purposes and principles is the paradoxical essence of highest humanity and the foundation of effective leadership.

Centering on principles provides sufficient security to not be threatened by change, comparisons, or criticisms; guidance to discover our mission, define our roles, and write our scripts and goals; wisdom to learn from our mistakes and seek continuous improvement; and power to communicate and cooperate, even under conditions of stress and fatigue

Communication is at the root of all business strengths—and weaknesses. When things go wrong and employees become upset, whether at a restaurant, a law firm, a hardware store, a university, or a major corporation, nine times out of ten the justifiable complaint is, “We need to communicate more effectively.” I admit that for many years, I didn’t really know what this meant. I had no problem standing up in front of a group to give a talk. I thought I was a pretty good communicator, but then it dawned on me: communicating has as much to do with context as it does content. That’s called setting the table. Understanding who needs to know what, when people need to know it, and why, and then presenting that information in an entirely comprehensible way is a sine qua non of great leadership. Clear, timely communication is the key to applying constant, gentle pressure. To illustrate the point, I teach our managers about the “lily pad” theory. Imagine a pond filled with lily pads and a frog perched serenely atop each one. For the fun of it, a little boy tosses a small pebble into the water, which breaks the surface of the pond but causes just a tiny ripple. The frogs barely notice, and don’t budge. Enjoying himself, the boy next tosses a larger stone into the center of the pond, sending stronger ripples that cause all of the lily pads to rock and tilt. Some frogs jump off their lily pads, while others cling to avoid falling off. But the ripples affect them all. Not content, the boy then hurls a huge rock, which creates a wave that knocks each and every frog into the water. Some frogs are frightened. All are angry (assuming that frogs get angry). If only the frogs had had some warning about the impending rock toss, each one could have timed its jump so that the wave would have had no serious impact. Grasping the lily pad theory and training yourself and your managers to implement it prevents many, if not all, communication problems.

Regardless of how we approach systemic vulnerability, once we try to strip uncertainty, risk, and emotional exposure from the relational experience, we bankrupt courage by definition. Again, we know that courage is four skill sets with vulnerability at the center. So the bad news is that there’s no app for it, and regardless of what you do and where you work, you’re called to be brave in vulnerability even if your job is engineering the vulnerability out of systems. The good news is that if we can successfully develop the four courage-building skills, starting with how to rumble with vulnerability, we will have the capacity for something deeply human, invaluable to leadership, and unattainable by machines. Myth #5: Trust comes before vulnerability. We sometimes do an exercise with groups where we give people sentence stems and they fill out the answers on a Post-it note. An example:

Personal effectiveness is the foundation of interpersonal effectiveness. Private victory precedes public victory. Strength of character and independence form the foundation for authentic, effective interaction with others.

The place to begin building any relationship is inside ourselves, inside our circle of influence, our own character.2 As we become independent—proactive, centered in correct principles, value-driven, and able to organize and execute around the priorities in our life with integrity—we can choose to become interdependent: capable of building rich, enduring, productive relationships with other people.

As we give grace to others, we receive more grace ourselves. As we affirm people and show a fundamental belief in their capacity to grow and improve, as we bless them even when they are cursing or judging us—we build primary greatness into our personality and character.

If you get a raise at a NASA field center, it’s through an act of Congress. To get fired, it almost takes an act of Congress.

Humility involves being accountable to others, listening, being other-centered to the point of personal sacrifice. Humility is not self-effacement. Humility hinges on accurate self-appraisal. A humble leader freely gives affirmations without expecting any in return. A humble leader critically examines how they are perceived by others.

I guess what concerned me most about the small lie was the danger of it becoming a habit. I’ve seen many times over the years how liars get so good at lying, they lose the ability to distinguish between what’s true and what’s not. They surround themselves with other liars. The circle becomes closer and smaller, with those unwilling to surrender their moral compasses pushed out and those willing to tolerate deceit brought closer to the center of power. Perks and access are given to those willing to lie and tolerate lies. This creates a culture, which becomes an entire way of life. The easy, casual lies—those are a very dangerous thing. They open up the path to the bigger lies, in more important places, where the consequences aren’t so harmless. * * *

In the face of the herd, our tendency is to go quiet and let the group’s brain and soul handle things. Of course, the group has no brain or soul separate from each of ours. But by imagining that the group has these centers, we abdicate responsibility, which allows all groups to be hijacked by the loudest voice, the person who knows how brainless groups really are and uses that to his advantage.