Serve Your Community Quotes

Libraries are a force for good. They wear capes. They fight evil. They don’t get upset when you don’t send them a card on their birthdays. (Though they will charge you if you’re late returning a book.) They serve communities. The town without a library is a town without a soul. The library card is a passport to wonders and miracles, glimpses into other lives, religions, experiences, the hopes and dreams and strivings of ALL human beings, and it is this passport that opens our eyes and hearts to the world beyond our front doors, that is one of our best hopes against tyranny, xenophobia, hopelessness, despair, anarchy, and ignorance. Libraries are the torch of the world, illuminating the path when it feels too dark to see. We mustn’t allow that torch to be extinguished.

We talk about social service, service to the people, service to humanity, service to others who are far away, helping to bring peace to the world - but often we forget that it is the very people around us that we must live for first of all. If you cannot serve your wife or husband or child or parent - how are you going to serve society? If you cannot make your own child happy, how do you expect to be able to make anyone else happy? If all our friends in the peace movement or of service communities of any kind do not love and help each other, whom can we love and help?

If God’s purpose for your job is that you serve the human community, then the way to serve God best is to do the job as well as it can be done.

Live for your country, die to yourself; live for yourself, die to your country.

When we don’t pay close attention to the decisions made by our leaders, when we fail to educate ourselves about the major issues of the day, when we choose not to make our voices and opinions heard, that’s when democracy breaks down. That’s when power is abused. That’s when the most extreme voices in our society fill the void that we leave. That’s when powerful interests and their lobbyists are most able to buy access and influence in the corridors of power –- because none of us are there to speak up and stop them. Participation in public life doesn’t mean that you all have to run for public office -– though we could certainly use some fresh faces in Washington. (Laughter and applause.) But it does mean that you should pay attention and contribute in any way that you can. Stay informed. Write letters, or make phone calls on behalf of an issue you care about. If electoral politics isn’t your thing, continue the tradition so many of you started here at Michigan and find a way to serve your community and your country –- an act that will help you stay connected to your fellow citizens and improve the lives of those around you.

One of the most significant barriers to progress is the lack of effective leadership.

Self-esteem is important because it sets up a powerful cycle of personal growth and willingness to take risks.

Getting your ego out of the way has an even deeper organizational impact.

To serve the many, you first serve the few.

Serving Leaders build teaching organizations to create excellence at every level.

Ehrlichman, you will recall, was President Nixon’s domestic policy adviser; he served time in federal prison for his role in Watergate. Baum came to talk to Ehrlichman about the drug war, of which he was a key architect. “You want to know what this was really all about?” Ehrlichman began, startling the journalist with both his candor and his cynicism. Ehrlichman explained that the Nixon White House “had two enemies: the antiwar left and black people. . . . We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.

It doesn't matter how many scriptures you have memorized - it doesn't matter how many academic publications you have studied - it doesn't matter how many pilgrimages you have visited - what matters is are you wise and conscientious enough to bring your understanding in the service of the people around you.

A mission-minded family will serve together. Look for needs in your community and brainstorm with your spouse about how you can partner together to meet those needs in a way that works for you. My husband is handy, and I love to cook. My casserole dish and his tool box work well together. Is there a single mom who could use some help with yard work? Is there an elderly couple who needs help hanging their Christmas lights? Look for creative ways you can serve side by side and connect with each other and your neighbors.

What lies behind two such expert poker faces? I wonder. For different reasons, for reasons professional or emotional, they likely have spent most or all of their lives wearing masks, cool and aloof and impenetrable. It serves them in the lab, in the research community, in our profession. It serves them, period. Not me. Not me.

The almost-35-year-old Terry Schmidt had very nearly nothing left anymore of the delusion that he differed from the great herd of the common run of men, not even in his despair at not making a difference or in the great hunger to have an impact that in his late twenties he'd clung to as evidence that even though he was emerging as sort of a failure the grand ambitions against which he judged himself a failure were somehow exceptional and superior to the common run's - not anymore, since now even the phrase Make A Difference had become a platitude so familiar that it was used as the mnemonic tag in low-budget Ad Council PSAs for Big Brothers/Big Sisters and the United Way, which used Make a Difference in a Child's Life and Making a Difference in Your Community respectively, with B.B./B.S. even acquiring the telephonic equivalent of DIF-FER-ENCE to serve as their Volunteer Hotline number in the metro area.

Thornton Wilder’s one-act play “The Angel That Troubled the Waters,” based on John 5:1-4, dramatizes the power of the pool of Bethesda to heal whenever an angel stirred its waters. A physician comes periodically to the pool hoping to be the first in line and longing to be healed of his melancholy. The angel finally appears but blocks the physician just as he is ready to step into the water. The angel tells the physician to draw back, for this moment is not for him. The physician pleads for help in a broken voice, but the angel insists that healing is not intended for him. The dialogue continues—and then comes the prophetic word from the angel: “Without your wounds where would your power be? It is your melancholy that makes your low voice tremble into the hearts of men and women. The very angels themselves cannot persuade the wretched and blundering children on earth as can one human being broken on the wheels of living. In Love’s service, only wounded soldiers can serve. Physician, draw back.” Later, the man who enters the pool first and is healed rejoices in his good fortune and turning to the physician says: “Please come with me. It is only an hour to my home. My son is lost in dark thoughts. I do not understand him and only you have ever lifted his mood. Only an hour.… There is also my daughter: since her child died, she sits in the shadow. She will not listen to us but she will listen to you.”13 Christians who remain in hiding continue to live the lie. We deny the reality of our sin. In a futile attempt to erase our past, we deprive the community of our healing gift. If we conceal our wounds out of fear and shame, our inner darkness can neither be illuminated nor become a light for others. We cling to our bad feelings and beat ourselves with the past when what we should do is let go. As Dietrich Bonhoeffer said, guilt is an idol. But when we dare to live as forgiven men and women, we join the wounded healers and draw closer to Jesus.

When a leader keeps personal ego in check it builds the confidence and self-esteem of others.

Get the very best tools to serve your people, not just lots of tools.

Expect little, and we live up to the expectation. Expect a lot, and we stretch and grow to meet the expectation.

Concern for the people should burn like the fire of God in your veins.

if you want to love and serve the church, the community, and the nation, you must first learn to love and serve your family.

Give back. Find a way to serve in your community by helping in some way to add value, bring joy, and have a positive impact on the lives of others.

When you make it your business to find the people who are the same kind of freak as you, you'll profit from serving that community in some form or fashion.

Sounds strange, I know, but it couldn’t be more true to my experience. It’s like there’s a platonic form of the song out there somewhere, and you get a tiny glimpse of that true form at some stage in the creative act. Half the job is fighting to get the feeble work of your hands as close as possible to that flash of beauty. You have the sense that you aren’t the one who conceived of the thing but are a surrogate mother helping to birth something new into the world. That doesn’t mean we turn off our brains, or that we forfeit our agency in shaping the art. There’s a paradox at work here. Serving the work doesn’t mean we don’t have an agenda, but that the agenda works in partnership with the wild, creative spirit—not as an overlord.

You were born to occupy a particular place within the community that ecophilosopher David Abram calls the more-than-human world. You have a unique ecological role, the way you are meant to serve and nurture the web of life, directly or through your role in society. At the level of soul, you have a specific way of belonging to the biosphere, as unique as any maple, moose,

But networks can be very cold. So instead, commit to the mantle of being a servant to a community and serve them as often as possible. It will improve your business and your future and your life.

Fauxnerability is a twisted form of vulnerability. It has the appearance of transparency but serves only to conceal one’s deepest struggles. A husband may talk generally about his sinfulness, but a significant addiction to pornography may be ignored.

I no longer believe that character formation is mostly an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love. Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized. I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

If your church is not going to support the committed same-sex relationships of LGBT congregants, be honest about that. Bait-and-switch is deceptively un-Christ-like and serves to push gay and transgender believers farther away each time the deception happens.

If we are to master the scriptural principles of true biblical community, we must master this one: True greatness in the kingdom of heaven involves serving one another. Jesus said, “Whoever wants to become great among you must be your servant” (Matthew 20:26).

His prescription to experience a deep sense of meaning, then, was remarkably pragmatic. He had three recommendations: 1. Have a project to work on, some reason to get out of bed in the morning and preferably something that serves other people. 2. Have a redemptive perspective on life’s challenges. That is, when something difficult happens, recognize the ways that difficulty also serves you. 3. Share your life with a person or people who love you unconditionally. Frankl called this treatment logotherapy, or a therapy of meaning. And surprisingly, it worked. He was put in charge of the mental-health division of the Viennese hospital system because they had lost far too many patients to suicide. When Frankl came aboard, he had more than thirty thousand suicidal patients under his care. The challenge was phenomenal. Frankl created community groups for the patients and taught counselors to identify projects the patients could contribute to, serious work the world needed that would give them a reason to get out of bed in the morning. Frankl also had the patients circle the difficult experiences they’d had and while allowing them to grieve, also asked them to list benefits that had come from their pain. The result of the program was transformational. Not one patient committed suicide on Frankl’s watch.

A shaman and a writer each serve as their communities’ seers by engaging in extraordinary acts of conscientious study of the past and the present and predicting the future. An inner voice calls to the shaman and an essayistic writer to answer the call that vexes the pernicious spirit of their times. Shamanistic writers induce a trance state of mind where they lose contact with physical reality through a rational disordering of the senses, in an effort to encounter for the umpteenth time the great unknown and the unutterable truths that structure existence. An afflicted person seeking clarification of existence cannot ignore the shamanistic calling of narrative exposition. Thus, I shall continue this longwinded howl – making a personal immortality vessel – into the darkness of night forevermore.

The “let us meet your needs” approach to marketing the church, which became so popular among baby boomers in the 1980s and 1990s, has only served further to socialize our people to “prefer a variety of church experiences, rather than getting the most out of all that a single church has to offer

How well do you know the people who raised you? Look around your dining room table. Look around at your loved ones, especially the elders. The grandparents and the aunts and uncles who used to give you shiny new quarters and unvarnished advice. How much do you really know about their lives. Perhaps you've heard that they served in a war, or lived for a time in a log cabin, or arrived in this country speaking little or no English. Maybe they survived the Holocaust or the Dust Bowl. How were they shaped by the Depression or the Cold War, or the stutter-step march towards integration in their own community? What were they like before they married or took on mortgages and assumed all the worries that attend the feeding, clothing, and education of their children? If you don't already know the answers, the people who raised you will most likely remain a mystery, unless you take the bold step and say: Tell me more about yourself.

People always talk about the health benefits of Japanese food,’ he said, ‘but I’m fascinated by other aspects of the Japanese dining experience. Like the whole system of serving food at a counter like this, with the customers all facing the same direction, instead of each other. It’s strange when you think about it. At a sushi bar, for example, everyone’s facing the itamae-san, and you discuss the things you’re eating – what type of squid this is, and where they’re caught, and how this is the season for them but they’ll only be at their best for another couple of weeks, and so on. Discussing the food with the chef even as you eat it – that’s a peculiar system.’ ‘I suppose it is, isn’t it? I don’t go to sushi restaurants very often – they’re so expensive – and I could probably count the number of times I’ve sat at the counter, but I know what you mean. There’s something about that atmosphere.’ ‘At its worst, it’s almost an atmosphere of collusion.’ ‘Collusion?’ ‘Everyone at the counter becomes a member of the group. In some sushi bars, all the customers are regulars and they all know each other. As an outsider, you need courage to walk into a place like that and take a seat. It’s a tight-knit little community, and harmony is of the utmost importance. Nobody’s confronting anyone else individually. The conversation all proceeds through the chef, who’s like a moderator or a master of ceremonies. You couldn’t spend some quiet time with a lover, for example, in a place like that, because you’d be isolating yourselves from the others and spoiling the atmosphere for everyone.

If our story isn’t serving us, negatively impacts our families, our communities, or our organizations, we might just have to find a way to “StoryJack” the story, transforming it, and creating a new story that we resonate with so that we can “Jack Into” a better version or experience the story – and our life - in a new way.

Much of what it takes to succeed in school, at work, and in one’s community consists of cultural habits acquired by adaptation to the social environment. Such cultural adaptations are known as “cultural capital.” Segregation leads social groups to form different codes of conduct and communication. Some habits that help individuals in intensely segregated, disadvantaged environments undermine their ability to succeed in integrated, more advantaged environments. At Strive, a job training organization, Gyasi Headen teaches young black and Latino men how to drop their “game face” at work. The “game face” is the angry, menacing demeanor these men adopt to ward off attacks in their crime-ridden, segregated neighborhoods. As one trainee described it, it is the face you wear “at 12 o’clock at night, you’re in the ‘hood and they’re going to try to get you.”102 But the habit may freeze it into place, frightening people from outside the ghetto, who mistake the defensive posture for an aggressive one. It may be so entrenched that black men may be unaware that they are glowering at others. This reduces their chance of getting hired. The “game face” is a form of cultural capital that circulates in segregated underclass communities, helping its members survive. Outside these communities, it burdens its possessors with severe disadvantages. Urban ethnographer Elijah Anderson highlights the cruel dilemma this poses for ghetto residents who aspire to mainstream values and seek responsible positions in mainstream society.103 If they manifest their “decent” values in their neighborhoods, they become targets for merciless harassment by those committed to “street” values, who win esteem from their peers by demonstrating their ability and willingness to insult and physically intimidate others with impunity. To protect themselves against their tormentors, and to gain esteem among their peers, they adopt the game face, wear “gangster” clothing, and engage in the posturing style that signals that they are “bad.” This survival strategy makes them pariahs in the wider community. Police target them for questioning, searches, and arrests.104 Store owners refuse to serve them, or serve them brusquely, while shadowing them to make sure they are not shoplifting. Employers refuse to employ them.105 Or they employ them in inferior, segregated jobs. A restaurant owner may hire blacks as dishwashers, but not as wait staff, where they could earn tips.

don’t be swayed by degrees or past positions. See how people live and serve within your community before you give them a title, especially the title of elder. Let them prove themselves in your community of faith by being faithful with task-oriented jobs before moving them into ministry positions. Make sure they are servants before they become leaders.

Libraries are at the center of community in a way that no other modern institution is. Libraries are indifferent to race, creed, color, religion, political affiliation, or socioeconomic status. A library card is one of the few attributes that fully defines who is a member of the community. Every single inhabitant in your community can use the library.

Losing the exchange booths and going to Hawaii had made my mother stronger. The Korean character has always been deeply colored by Confucian ideals, and that tradition was passed on to the Zainichi community. Roughly put, Confucianism was about respecting your elders. In our household, that basically translated to “the wife and child are forbidden to oppose the head of the house.” So at meals, my mother always served the old man two more dishes than herself or me. But after my parents came back from Hawaii, that number increased to four. “What’s with all the extra dishes lately?” my father asked one day after dinner, patting his bulging belly. My mother, who was in the kitchen, cleaning up, chirped, “I was hoping you’d get diabetes.

It's not possible to save the world by trying to save it. You need to find what is genuinely yours to offer the world before you can make it a better place. Discovering your unique gift to bring to your community is your greatest opportunity and challenge. The offering of that gift — your true self — is the most you can do to love and serve the world. And it is all the world needs.

You coordinate intel from the alphabet soup that serves our great nation’s intelligence community. Oxymoron if ever I heard one. Now, I know I’m an ignorant yokel compared to a fancy DC suit like yourself. But that is your job description, yes?” “Yes, but—” “So there’s a question on my mind, John. How the hell did you coordinate this into such a colossal goddamn shit-show on wheels?

Self care is any action you purposefully take to improve your physical, emotional or spiritual well being. Too often, we do not make time for sufficient self care because we’re too busy taking care of others. Life’s demands at home, in our community and at work can take our lives out of balance. Self care can be getting more rest, eating healthier food, spending more time in thoughtful reflection, being kinder to yourself, smiling more, playing, or engaging in any activity that renews you. By making time for self care, you prepare yourself to be your best so you can share your gifts with the world. Rest and self-care are so important. When you take time to replenish your spirit, it allows you to serve others from the overflow. Self care isn’t selfish. You cannot serve from an empty vessel. © Eleanor Brownn

How has your sense of despair contributed to your desire to positively impact your community? How have you countered ugliness by bringing beauty and hope to others through your work? In what ways has your rage, sorrow, and fear illuminated the path forward as you make change in the world? How might you embrace the less-desirable feelings you have about the meaning of your work so they can serve rather than stop you?

In a family, if there is one person who practices mindfulness, the entire family will be more mindful. Because of the presence of one member who lives in mindfulness, the entire family is reminded to live in mindfulness. If in one class, one student lives in mindfulness, the entire class is influenced. In peace-serving communities, we must follow the same principle. Don’t worry if those around you aren’t doing their best. Just worry about how to make yourself worthy. Doing your best is the surest way to remind those around you to do their best. But to be worthy requires the continuing practice of mindfulness. That is a certainty. Only by practicing mindfulness will we not lose ourselves but acquire a bright joy and peace. Only by practicing mindfulness will we be able to look at everyone else with the open mind and eyes of love.

Don't get me wrong; devoting time outside of work to serving others is a great idea. Recent research suggests that people who do so — by volunteering in their communities, for example — have better health and wellbeing, and perform better at work. Having a clear purpose beyond paid work also has a buffering effect. If your entire identity is wound up in a job that could go away, your wellbeing is in constant jeopardy.

the “etiquette of freedom,” to use poet Gary Snyder’s phrase. It encompasses small acts like teaching your children to be honest in their dealings with others. It includes serving on community councils and as soccer coaches. It means leaving a place in better shape than you found it. It means helping others during hard times and being able to ask for help. It means resisting the temptation to call a problem someone else’s.  

During a war Best wishes to you & yours, he closes the letter. For a moment I can’t fold it up again— where does “yours” end? Dark eyes pleading what could we have done differently? Your family, your community, circle of earth, we did not want, we tried to stop, we were not heard by dark eyes who are dying now. How easily they would have welcomed us in for coffee, serving it in a simple room with a radiant rug. Your friends and mine.

ref·u·gee noun: a person who flees for refuge or safety We are, each of us, refugees when we flee from burning buildings into the arms of loving families. When we flee from floods and earthquakes to sleep on blue mats in community centres. We are, each of us, refugees when we flee from abusive relationships, and shooters in cinemas and shopping centres. Sometimes it takes only a day for our countries to persecute us because of our creed, race, or sexual orientation. Sometimes it takes only a minute for the missiles to rain down and leave our towns in ruin and destitution. We are, each of us, refugees longing for that amniotic tranquillity dreaming of freedom and safety when fences and barbed wires spring into walled gardens. Lebanese, Sudanese, Libyan and Syrian, Yemeni, Somali, Palestinian, and Ethiopian, like our brothers and sisters, we are, each of us, refugees. The bombs fell in their cafés and squares where once poetry, dancing, and laughter prevailed. Only their olive trees remember music and merriment now as their cities wail for departed children without a funeral. We are, each of us, refugees. Don’t let stamped paper tell you differently. We’ve been fleeing for centuries because to stay means getting bullets in our heads because to stay means being hanged by our necks because to stay means being jailed, raped and left for dead. But we can, each of us, serve as one another’s refuge so we don't board dinghies when we can’t swim so we don’t climb walls with snipers aimed at our chest so we don’t choose to remain and die instead. When home turns into hell, you, too, will run with tears in your eyes screaming rescue me! and then you’ll know for certain: you've always been a refugee.

Three, no matter what career you choose, do your best to hold high its traditional professional values, now swiftly eroding, in which serving the client is always the highest priority. And don’t ignore the greater good of your community, your nation, and your world. As William Penn pointed out, “We pass through this world but once, so do now any good you can do, and show now any kindness you can show, for we shall not pass this way again.”   As

THE INCARNATION AND THE “UPSIDE-DOWN” ASPECT OF THE GOSPEL Because Jesus was the king who became a servant, we see a reversal of values in his kingdom administration (Luke 6:20 – 26). In Jesus’ kingdom, the poor, sorrowful, and persecuted are above the rich, recognized, and satisfied. The first shall be last (Matt 19:30). Why would this be? This reversal is a way of imitating the pattern of Christ’s salvation (Phil 2:1–11). Though Jesus was rich, he became poor. Though he was a king, he served. Though he was the greatest, he made himself the servant of all. He triumphed over sin not by taking up power but by serving sacrificially. He “won” through losing everything. This is a complete reversal of the world’s way of thinking, which values power, recognition, wealth, and status. The gospel, then, creates a new kind of servant community, with people who live out an entirely alternate way of being human.

The values of community development, democracy, and opportunity are emptily bandied about from politicians’ mouths every time I see them on my telly. They’re forever up on podiums, thumb on top of index finger, like Clinton was taught to do, telling us they want us to have opportunities and build communities and participate in democracy. Telling me I’m irresponsible for not voting. Gloating that they’re participating by door-stopping and flesh-pressing and press-fleshing and baby-kissing. As soon as the red light goes off, their expressions change and they go back to their true agenda: meeting the needs of big business. It isn’t even their fault; it’s a systemic corruption that they unavoidably serve. By the time you get to be an MP, you’ve spent so long on your knees, sluicing down acrid mouthfuls of Beelzebub’s cum, that all you can do is cough up froth. We can’t blame them or even condemn them; we just have to ignore them.

Ideologically mindfulness serves very well the neoliberal-capitalist’s construction of reality which softly dictates that one must deny the roots of personal and social issues. We are manipulated into the self-repair mode, but what is actually broken is the system. Therein, the problem we face is our own selves and not a world based on oppressive values which leave us feeling oppressed and powerless. You must be meditation 24/7 for the rest of your life to deny that meditation alone won’t house the homeless, will not end contemporary social and physical apartheid. It will not provide free health care to all in the community and it will end social exclusion. Said that, yes, you might feel that you are feeling less anxious, but only because you are being ‘drugged’ and you are being denied your full humanity. We need to feel more, sympathise more and act moved by our love for humanity – those who are outside of ourselves. Here’s something that you will not find in a self-help book that might help you: the problem is the oppressive system and not you. It is the system that violates us by imposing since birth to us that there is one way to be and feel human. And it involves heavily looking good, competing against others and to compete against your own self – the system says that we must be functional machines to fulfil the system’s need. Our body is controlled and our minds, our being controlled via instruments of normalisation such as self-help books and mindfulness meditation.

Life is filled with challenges and interruptions. We live in a world that is full of excuses and personal responsibility is in short supply. The projector has for a while now replaced the tried and true mirror for being true to ourselves as we serve the business community. Refuse to let your limits from others be your legacy for yourself. Do not let others dictate how much you are going to make or how successful you are becoming. They don’t own you nor have they made the commitment to provide for you.

For those familiar with the early history of the Christian church—and for careful observers of young and vibrant Christian communities in the non-Western world—there is something odd about the present sense of crisis in the West. The early Christian communities were not major social players at all! They were not even among the cheering or booing spectators. Slandered, discriminated against, and even persecuted minorities, they were at most a bit of a thorn in society’s flesh. Yet, notwithstanding their marginality, early Christian communities celebrated hope in God and proclaimed joyfully the resurrected Lord as they endeavored to walk in the footsteps of the crucified Messiah. It was he who taught them, Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil things against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you. (Matt. 5:10–11)

I just want you to know that we’re not a church, we’re a mission to Denver. I don’t feel any compulsion to feed you spiritually, but I will look after your spiritual formation. I believe you won’t grow unless you live like Jesus lived and try to do what he did with people. This mission probably has nothing to offer you. However, I’m interested in finding out if God brought you to us, and what your part in serving this city might be.” I go on to suggest that they won’t fit with us unless they are willing to open up their homes and lives to Sojourners and participate in a missional community within the city.

The acts of kindness I do for my community comes from the heart. If your mind wonders why I serve the community with such a kind heart, there goes a great connection between heart and mind. Once your mind figures out why my heart drives me to service my community with unselfish intentions, this will lead to you extending a helping hand and rendering service to your community; there goes a great connection between heart, mind and body. We will both rejoice in the great feeling of doing community service and our souls will experience fulfillment together; there goes a great connection between heart, mind, body and soul. Our community service is complete.

13. No good life is possible unless it is organized around a vocation. If you try to use your work to serve yourself, you’ll find your ambitions and expectations will forever run ahead and you’ll never be satisfied. If you try to serve the community, you’ll always wonder if people appreciate you enough. But if you serve work that is intrinsically compelling and focus just on being excellent at that, you will wind up serving yourself and the community obliquely. A vocation is not found by looking within and finding your passion. It is found by looking without and asking what life is asking of us. What problem is addressed by an activity you intrinsically enjoy?

As long as I am still alive, they have failed. As long as people hear my story, they have failed. As long as I keep fighting, they have failed! This book is a declaration of independence. It is a story of how hatred failed and love and justice prevailed. My hope is that my story serves as inspiration for those who have been harmed by the very institutions that were meant to protect them. There is power in our voices. The more of us speak up, the more likely we are to be heard. Our communities cannot thrive if some of us are made to feel like we do not matter. I hope this book inspires more people to stand up for the voiceless. Don't let your silence be another person's death. Fighting for each other is the only way we all win.

. Much as an organization is unlikely to invest millions of dollars in a product that has a small chance of serving many customers, you don’t want to devote thousands of hours of your learning and development time to an area for which there is little demand from your employer or community. This is one of the critiques of the “follow your passion” advice — that it presumes you are at the center of the world, and pursuing your own joy (not service of others) is the objective. I have found that those who leave a lasting mark on the world, in contrast, are always asking what they can give. Exploring specific actions to take, starting with this question, allows you to continually redirect your talents to what's needed most in the social circles close to you.

When we’re spiraling in noise or distractedness, we have a choice to shift our minds back to God through stillness. When we’re spiraling in isolation, we have a choice to shift our minds back to God through community. When we’re spiraling in anxiety, we have a choice to shift our minds back to God through trust in His good and sovereign purposes. When we’re spiraling in cynicism, we have a choice to shift our minds back to God through worship. When we’re spiraling in self-importance, we have a choice to shift our minds back to God through humility. When we’re spiraling into victimhood, we have a choice to shift our minds back to God through gratitude. When we’re spiraling in complacency, we have a choice to shift our minds back to God through serving Him and others.

Consider the fact that we care deeply about what happens to the world after we die. If self-interests were the primary source of meaning in life, then it wouldn’t matter to people if an hour after their death everyone they know were to be wiped from the face of the earth. Yet, it matters greatly to most people. We feel that such an occurrence would make our lives meaningless. The only way death is not meaningless is to see yourself as part of something greater; a family, a community, a society. If you don’t, mortality is only a horror, but if you do, it is not. Loyalty, said Royce, solves the paradox of our ordinary existence, by showing us outside of ourselves the cause which is to be served, and inside of ourselves, the will which delights to do this service, and is not thwarted, but enriched and expressed in such service… Above the level of self-actualization in Maslow’s hierarchy of needs, they suggest the existence in people of a transcendent desire to see and help other beings achieve their potential. As our time winds down, we all seek comfort in simple pleasures; companionship, everyday routines, the taste of good food, the warmth of sunlight on our faces. We become less interested in the awards of achieving and accumulating and more interested in the rewards of simply being. Yet, while we may feel less ambitious, we also have become concerned for our legacy, and we have a deep need to identify purposes outside ourselves that make living feel meaningful and worthwhile. In the end, people don’t view their life as merely the average of all of its moments, which after all is mostly nothing much, plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments; the ones where something happens. Measurements of people’s minute by minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self, which is absorbed in the moment, your remembering self is attempting to recognize not only the peaks of joy and valleys of misery, but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out.

The personal and the private are most often emphasized to the exclusion of almost everything else. Even the scope of psychotherapy generally leaves out the soul, the creator, and the citizen, those aspects of being human that extend into realms beyond private life. Conventional therapy, necessary and valuable at times to resolve personal crises and suffering, presents a very incomplete sense of self. As a guide to the range of human possibility it is grimly reductive. It will help you deal with your private shames and pains, but it won't generally have much to say about your society and your purpose on earth. [...] Such a confinement of desire and possibility to the private serves the status quo as well: it describes no role for citizenship and no need for social change or engagement.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

„The Prophet had a universal soul. He had an oceanic soul. One that embraced all other Souls and our masters in our tradition talk about that. They talk about the magnanimity of the Prophet. The great souledness of our Prophet. That meant that he had the ability to relate to every single human being: as they are, where they are, to feel and suffer with them if they had harm and to feel joy with them if they had good and to be intent on their well-being in all things that they did. This is an incredible capacity. And as we grow spiritually this must be one of the gauges by which growth is measured. You are able to embrace people as a whole, not just your own group, not just your own family, not just your own country, but to embrace all people. And not just the good ones but also the bad ones as well. The more that we grow spiritually, the greater this quality becomes. That‘s why the community that embodies that becomes a mercy to the worlds like the Prophet himself. Then that community is a mercy for everyone around it. For the trees, for the animals, for all the people no matter who they are. For the homeless, for the down-and-out, for the people that have nothing. This is the way the community got to be. It‘s got to be a community with open arms, a community that is here to serve and to love. That‘s the way the Prophet was, isn‘t it? The Prophet who is the greatest thing that God created in creation, the greatest of all the human beings, of all the Jin, greater than all the angels. Greater than anything that God created. And we believe also that he is the first thing that God created, the light of our Prophet. “ (From the lecture „Community and Continuity“)

There is a growing movement of people who wish to exempt personality disordered individuals from any criticism, claiming that it stigmatizes mental illness. But we need to be clear about where the stigma comes from. People with untreated personality disorders are often criticized because they tend to cause a hugely disproportionate amount of damage in their interpersonal relationships. There’s a reason you don’t see communities devoted to healing from relationships with people who have ADHD or diabetes. Because the need isn’t there, because those people don’t cause a disproportionate amount of damage to their partners. No amount of cheerleader love or social justice protection will improve the disorder. In fact, it only serves as a distraction, and continues feeding the protective self with stories of persecution and victimhood, rather than getting started on the path of personal responsibility.

You don’t mention what you’d like to study, but I assure you there are many ways to fund a graduate education. I know a whole lot of people who did not go broke getting a graduate degree. There is funding for tuition remission at many schools, as well as grants, paid research, and teaching assistantships, and—yes—the offer of more student loans. Perhaps more importantly in your case, there are numerous ways to either cancel portions of your student loan debt or defer payment. Financial difficulty, unemployment, attending school at least half-time (i.e., graduate school!), working in certain professions, and serving in the Peace Corps or other community service jobs are some ways that you would be eligible for debt deferment or cancellation. I encourage you to investigate your options so you can make a plan that brings you peace of mind. There are many websites that will elucidate what I have summarized above.

Although the federal government kicks in a small portion, schools are financed primarily by local and state taxes, so the wealth of the community you live in will determine how well resourced your local schools are. White communities tend to draw their district boundaries narrowly, in order to make ultra-local and racially and socioeconomically homogenous districts, enabling them to hoard the wealth that comes from local property taxes. Meanwhile, areas with lower property values serve greater numbers of children of color with fewer resources. Nationwide, overwhelmingly white public school districts have $23 billion more in funding than overwhelmingly of-color districts, resulting in an average of $2,226 more funding per student. If we recall how much of white wealth is owed to racist housing subsidies, the decision to keep allowing local property taxes to determine the fate of our children becomes even less defensible.

Once you are identified with something, your perception gets so distorted. From the day you were born, to increase your identity with your family, your parents have been campaigning that you belong to them. To increase your loyalty to your community, caste, creed and religion, other people have been campaigning. To increase your loyalty to your country, some other people are campaigning. On different levels, people are constantly campaigning to ensure that you are deeply identified with something, so that you will serve those purposes. I want you to know, a campaign can be run to make you believe just about anything. If we campaign hard enough, we can make you worship anything, hate anything, love anything, and give up your life for anything. We just have to work on your identifications. How strong your identity is, and how far you are willing to go. People get so identified because of these campaigns and everything gets distorted.

word-of-mouth advertising. This is the Information Age, for Pete’s sake, so provide as much as you can. This can get more interesting if your product or ser vice is more interesting, but every product or ser vice can create a community—even bottled water or shaving cream. And I could go on with a chapter of ideas to expand on the concept, but you’ll do it yourself as you start down the path. Just think of your Web site as a community. Focus on it, not on you, and look to get involved with and serve that community at every turn. A good consumer example of a Web site that builds community is Stonyfield Farms, producer of organic dairy products (yogurt, milk, etc.). Their Web site offers terrific information on organic foods and how to help protect the Earth. They also provide recipes and a multitude of other information on wellness. One thing they could do to improve their community is to prominently promote a subscriber program. As of this writing, they

Graceful? There’s a never-ending worldwide shortage. Graceful is artistic, elegant, subtle and effective. Graceful makes things happen and brings light but not heat. Graceful doesn’t mean invisible, hiding, fearful or by the book. And graceful certainly doesn’t include hectoring, lecturing or bullying. Audrey Hepburn was graceful. Wayne Gretzky too. A graceful person gets things done, but does it in a way you’d be happy to have repeated. A graceful person raises the game of everyone nearby, causing a race to the top, not the bottom. Graceful is the person we can’t live without, the one who makes a difference. The linchpin. Everywhere I turn, I see people bringing grace to their families, their communities and their work. The thing is, no one is born graceful. It’s not a gift, it’s a choice. Every day, we get a chance to give others the benefit of the doubt. Every day, we get the opportunity to give others our support, our confidence and our trust. And yet most days, we hesitate. There are so many things on our agenda, so many people who want a piece of us, so many things to do, so many obligations—of course it’s tempting to merely get it done, to phone it in. None of those shortcuts will make the impact you’re capable of making, and none of those approaches will bring you closer to those you’re here to serve. The industrial age is ending, and a new one is beginning. It produces art instead of stuff and it rewards gracefulness.

an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love. Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized. I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

It's important to remember that having a conversation about us (LGBT) without us will usually be a recycling or preconceived ideas and misconceptions. Can you imagine a group of male church leaders discussing the role of women in the church without females present. We would call that misogyny. Or church leadership discussing indigenous issues without ever consulting with indigenous people themselves to get insight into what their life experience is really all about. We would call that white supremacy/racism/elitism. The church has done a great deal of talking about us but rarely has spoken with us. So when church leaders discuss LGBT people, relationships and the community without speaking with or spending time getting to know LGBT people it does beg the question why. What is there to fear? Why the exclusion? Is this another evidence of homophobia? It's time for the church to invite LGBT people into the conversation. For some this is a conversation about their thoughts and beliefs but for us it is about who we are. You can ask questions. What was it like to sit in church and hear the word abomination to describe your orientation. What was it like to get to the point of coming out knowing you might be rejected by those you've loved and a church you've served.? How did you find resolution of your Christian beliefs and your sexuality? In listening you will learn. That's why it's so important to remember. No conversation about us, without us.

You didn’t allow me anything! I allowed you! I allowed you to fool yourselves into thinking you had a choice!” Strom took a breath. When he had his anger under control, he spoke again. “You are clearly unfit to serve as Grand Mage,” he announced, “and all three of you are unfit to serve on the Council of Elders. By the authority vested in me by the international community I am hereby taking command of this Sanctuary. You are relieved of your duties.” Nobody moved. Valkyrie was frozen to the spot, though her eyes darted from person to person. Moving slowly, Grim reached for his jacket, and Skulduggery drew his revolver and pointed it into his face. “I wouldn’t do that if I were you,” Skulduggery said. The bodyguard raised his hands. Strom’s eyes widened. “What you just did is illegal.” “We’re in charge,” Ravel told him. “You think we’re going to roll over just because you tell us to? Who the hell do you think you are?” “I am a Grand Mage, Mr Ravel, a title I earned because of hard work and dedication. Whereas you, on the other hand, are Grand Mage because nobody else wanted the job.” “Whoa,” said Ravel. “That was a little below the belt, don’t you think?” “None of you have the required experience or wisdom to do what is expected of you. I know you’ll find it hard to believe, but we didn’t come here to take control. We came here to help.” “And now you want to take control anyway.” “You have proven yourselves incompetent. And what are you doing now? You’re holding a Grand Mage at gunpoint?” “Technically, Skulduggery is only holding a Grand Mage’s bodyguard at gunpoint. Which isn’t nearly as bad.” “You all seem to be forgetting that I have thirty-eight mages loyal to the Supreme Council in this country.” “And you seem to be under the illusion that we find that intimidating.” “If I go missing—” “Missing?” Ravel said. “Who said anything about going missing? No, no. You’re just going to be in a really long and really important meeting, that’s all.” “Don’t be a fool,” said Strom. “You can’t win here, Ravel. There are more of us than there are of you. And the moment our mages get wind of what’s going on down here, the rest of the Supreme Council will descend on you like nothing you’ve ever seen.” “Quintin, Quintin, Quintin... you make it sound like we’re going to war. This isn’t war. This is an argument. And like all arguments between grown-ups, we keep it away from the kiddies. You’ve got thirty-eight mages in the country? Ghastly, how many cells do we have?” “If we double up we’ll manage.” “Don’t make this any worse for yourselves,” said Strom. “An attack on any one of our mages will be considered an act of war.” “There’s that word again,” said Ravel. “This is insanity. Erskine, think about what you’re doing.” “What we’re doing, Quintin, is allowing our people to do their jobs.” “This is kidnapping.” “Don’t be so dramatic. We’re just going to keep you separated from your people for as long as we need to resolve the current crisis. Skulduggery and Valkyrie are on the case. When have they ever let us down?” Ravel turned to them, gave them a smile. “You’d better not let us down.” Skulduggery inclined his head slightly, and Valkyrie went with him as he walked away. “Holy cow,” Valkyrie whispered when they were around the corner. “Holy cow indeed.

Hi again ! My fav quote from "Kisses from Katie " By Katie J Davis frm page 174 As an 8 year old ,when I first started hearing Céline Dion’s songs, I did not realize that she was almost always singing about someone she is sooooo desperately in love with ! She has such longing and such agony as she is away from her lover .But now a I feel so much longing for my boyfriend whom Im losing .I see a lesson in this : I think the way Celine Dion feels about her lover is the way God must feel about the church ,which in some ways seems to have strayed so far from Him . I think God allowed me to REALLY MISS my boyfriend so I could catch a tiny glimpse of what God’s heart must feel as the church strays into religion and away from things that are so important to Him like helping the impoverished, unwanted people of the world . He longs and desires for my heart to come back to Him each and every minute of each and every day . God so deeply ,passionately , desperately loves us . He intensely longs for his lover to come back to his teachings of giving all we a have to Him ,our beloved , who lives in the hearts of the suffering poor people of this world and unite as a community in an effort to serve HIM in Them and I am so awed by his love for me .I feel so precious and dear to him that He is singing to me even more longingly and passionately than Celine Dion sings to her lover. That is pretty WONDERFUL !!! Satan is not a fan of God our love affair with God and so Satan is battling every day to keep us from giving our hearts to God. I am becoming more keenly aware than ever before of this battle between God and Satan to claim my heart . The devil tricks us into giving our hearts to materialistically selfish desires: wanting more and more for ourselves so we forget Love for God and our neighbor. So that we trade our noble inheritance : the precious treasure of LOVE God wants to shower on us which no money or processions can buy for more ME ME ME . No where in the bible does it say I deserve a reward (boy friend and material abundance ) here on this earth but it does say that I will have a joy so great that it is greater than all good things of this world combined . Colossians 3:23 says “Whatever work you do do it with all your heart (it does not say “and after this work you deserve a long hot bath and some me time “ it does say “Serve with all your heart since you KNOW that you will receive an in heritance in heaven from the Lord as a reward “ …And we KNOW in our hearts that God is ALL we need to overflow with joy …. (Matthew 19-21 says Do not lay up for your selves treasures in this world where moth and rust doth corrupt …..but lay up for yourselves treasure (Love for God )which will be yours for eternity “ Bless you , Dari

This is what sin does to us all. At a deep and often unnoticed level, sin replaces worship of God with worship of self. It replaces submission with self-rule. It replaces gratitude with demands for more. It replaces faith with self-reliance. It replaces vertical joy with horizontal envy. It replaces a rest in God’s sovereignty with a quest for personal control. We live for our glory. We set up our rules. We ask others to serve our agenda. We curse whatever gets in our way. We hate having to wait. We get upset when we have to go without. We strike back when we think we have been wronged. We do all we can to satisfy our cravings. We think too much about our own pleasure. We envy those who have what we think we deserve. We pout when we think we have been overlooked. We hate suffering of any kind. We manipulate others for our own good. We attempt to work ourselves into positions of power and control. We are obsessed about what is best for us. We demand more than we serve, and we take more than we give. We long to be first and hate being last. We are all too concerned with being right, being noticed, and being affirmed. We find it easier to judge those who have offended us than to forgive them. We require life to be predictable, satisfying, and easy. We do all these things because we are full of ourselves, in awe more of ourselves than of God. This is what Paul is talking about when he writes that Christ “died for all, that those who live might no longer live for themselves” (2 Cor. 5:15). Here we see the great replacement again. It is what sin does to us all; no longer living for God, we live for ourselves. The myriad of dysfunctions of the human community can be traced to this one thing: awe. When we replace vertical awe of God with awe of self, bad things happen in the horizontal community. You see it played out in a thousand ways every day. If you listen, you will discover that the universal language of sinners in this broken world is complaint. When you’re at the center, when you feel entitled, when your desires dominate your heart, and when it really is all about you, you will have much to complain about. It is amazing how much more natural complaint is for us than thanks or how much more we tend to grumble than we tend to praise. We talk much more about what we want than about what we have been given. Notice how much we compare what we have to what others have and how little of the time we are satisfied. Listen to people very long, and you’ll hear the drone of complaint far more frequently than you’ll hear the melody of thankfulness. You see, we don’t first have a grumbling problem. No, we have an awe problem that results in a life of personal dissatisfaction and complaint. When awe of self replaces awe of God, praise will be rare and grumbling plentiful.

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

RENTERS AND NEIGHBORHOOD One “occupational hazard” of urban church planting is having a new church rent its worship space and therefore only corporately reside in a particular neighborhood for the few hours during which they rent the space. Often this means, on the one hand, that the neighbors have no idea there is a church meeting in that space; on the other hand, church members feel very little responsibility to “love their neighbors.” It is important for churches that rent space to own their neighborhood. Church leaders should therefore be intentional about inhabiting their neighborhood. They should go to local community boards and neighborhood association meetings, as well as contact local government officials and representatives to discover how they can best serve the needs of the neighborhood. This has not been a strength of Redeemer Church in the past, and we are working to change this now that we have moved into our first owned space on the Upper West Side of Manhattan.

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.

are more open to the Christian faith than they were in their original context. Most have been uprooted from their familiar, traditional setting and have left behind the thicker kinship and tribal networks they once relied on, and most cities in the developing world often have “next to nothing in working government services.”29 These newcomers need help and support to face the moral, economic, emotional, and spiritual pressures of city life, and this is an opportunity for the church to serve them with supportive community, a new spiritual family, and a liberating gospel message. Immigrants to urban areas have many reasons to begin attending churches, reasons that they did not have in their former, rural settings. “Rich pickings await any groups who can meet these needs of these new urbanites, anyone who can at once feed the body and nourish the soul.”31 But there is yet another way in which cities make formerly hard-to-reach peoples accessible. As I noted earlier, the urban mentality is spreading around the world as technology connects young generations to urbanized, global hyperculture. Many young people, even those living in remote places, are becoming globalized semi-Westerners, while their parents remain rooted in traditional ways of thinking. And so ministry and gospel communications that connect well with urban residents are also increasingly relevant and effective with young nonurban dwellers.

It's important to remember that having a conversation about us (LGBT) without us will usually be a recycling or preconceived ideas and misconceptions. Can you imagine a group of male church leaders discussing the role of women in the church without females present. We would call that misogyny. Or church leadership discussing indigenous issues without ever consulting with indigenous people themselves to get insight into what their life experience is really all about. We would call that white supremacy/racism/elitism. The church has done a great deal of talking about us but rarely has spoken with us. So when church leaders discuss LGBT people, relationships and the community without speaking with or spending time getting to know LGBT people it does beg the question why. What is there to fear? Why the exclusion? Is this another evidence of homophobia? It's time for the church to invite LGBT people into the conversation. For some this is a conversation about their thoughts and beliefs but for us it is about who we are. You can ask questions. What was it like to sit in church and hear the word abomination to describe your orientation. What was it like to get to the point of coming out knowing you might be rejected by those you've loved and a church you've served.? How did you find resolution of your Christian beliefs and your sexuality? In listening you will learn. That's why it's so important to remember. No conversation about us, without us.

Revering God Fear of the Lord is the beginning of knowledge. Only fools despise wisdom and discipline. Proverbs 1:7 As we look at the state of the world around us, at what has happened in the past and what we may face in the year ahead, there is much to fear: Will a sniper terrorize our community as has happened in other areas? Will the bottom fall out of the economy? Will my job be jeopardized? Will there be violence at my child’s school? Fear about possibilities like these can consume us, producing increased stress and even illness. But today’s verse tells us that there is only one thing to fear—God himself. This fear is not an unhealthy fear that leads to cringing and hiding as Adam and Eve did after they had disobeyed God. Rather, it is a humble and honest recognition of God’s beauty, sovereignty, and preeminence so that worshiping and serving him take first place in our lives. It is a healthy reverence that leads to intimacy and an understanding that the power of God residing in us by his Spirit is greater than the power of our fears or of our enemy Satan. A deep sense of awe about who God is leads to the true knowledge and wisdom we desperately need for our lives today and in the year ahead.   LORD, develop in me a deep reverence of you that leads to life, wisdom, and greater intimacy with you. Open my heart to be teachable and to receive correction and discipline willingly. Grant that I would fear you, Father, and not my circumstances in the present or the what-ifs of the future. May I be so filled with your love that faith would replace my fear.   WHILE WE MUST NEVER ON THE ONE HAND LOSE THE FREEDOM TO ENTER BOLDLY AND JOYFULLY BY FAITH INTO GOD’S PRESENCE DURING OUR LIVES ON EARTH, WE MUST ALSO LEARN HOW TO REVERE GOD IN OUR RELATIONSHIP WITH HIM. . . . INTIMACY CANNOT OCCUR WITHOUT RESPECT. John White

Habits Your habits are how you renew your daily commitment as a leader to serve rather than to be served. As a leader committed to serve despite all the pressures, trials, and temptations He faced, how did Jesus replenish His energy and servant perspective? His habits! Through a life pattern of solitude and prayer, knowledge of the will of God expressed in His Holy Word, and the community He shared with a small group of intimate companions, Jesus was constantly refreshed and renewed.

As I’ve said, I feel there is only one God, no matter what your faith is. And though God and religion are typically seen as being intertwined, they really aren’t the same thing. God is a positive, pure, and good entity, and religion is a set of beliefs and practices created to serve and worship God. You can use religion to follow God’s ways, but I don’t feel that God aligns Himself with one faith over another. I love that many religions provide important ethical and spiritual guidance to their communities and encourage charity to those who need it. What I’m not crazy about is how some people think God prefers one religion over another, which, to an extreme degree, has triggered violence, hate, and condemnation between those who claim to be “right” about whose God is The God. It’s our egos that cause us to believe our group or values are the only acceptable ones out there, and that’s not the case. Bloated self-worth doesn’t just shape some religions either; it affects the way we talk about politics, race, and even our favorite sports teams.

Where I live, on the West Coast, most churches tend to be small and to have little influence in the culture. Stark and Finke explain, “A major reason for the lack of church membership in the West is high rates of mobility, which decrease the ability of all voluntary organizations, not just churches, to maintain membership. That is, people move so often that they lack the social ties needed to affiliate with churches.”25 To address this problem, one of the most effective church-planting networks in the United States began in Tacoma, Washington, by using a method of developing intensive community in neighborhoods. Soma Communities fosters deep and intense relationships by teaching church planters to get closely involved in their neighborhoods, opening their homes to neighbors, gathering friends together on a regular basis, and forming “missional communities” focused on discovering and meeting the needs of neighbors and the community. It is these relational bonds that make someone unfamiliar with Christianity want to try it out. Rick Richardson, who directs the evangelism and leadership program at Wheaton College Graduate School, argues that “belonging comes before believing.” He contrasts older methods of evangelism that focused on asking individuals to make a set of commitments. Today, asserts Richardson, presenting four spiritual laws and inviting people to make decisions for Christ is less effective. “Evangelism is about helping people belong so that they can come to believe. So our communities need to be places where people can connect before they have to commit.”26 The idea is held up by social science research showing that converts tend to sign on to a new faith only after their social ties become stronger to those in the new faith than to others outside it. “This often occurs before a convert knows much about what the group believes.

We believe that digital health technology can serve as a powerful equalizer for improving health education and access to care among minority and low-income communities by reaching people where they are spending time—at school, at church, in their neighborhoods and on-the-go with real time solutions that easily fit into their daily lives.

The theory of servant leadership is vital, but it’s the active Serving Leader that makes the critical difference.

Serving Leaders direct credit to others.

The leader turns the pyramid onto its head in order to serve others.

By putting others first the Serving Leader is able to catalyze the creation of high- performance teams.

The key is selecting the right people to join the team, those with the right skills and values, those who embrace our purpose.

A Serving Leader who creates a powerful churn of productivity needs a team that can put itself at the service of others.

You get greatness out of people by expecting it.

Serving Leaders teach others the knowledge, skills, and strategies they need to succeed.

Serving Leaders work hard to get obstacles out of the way so others can make progress.

Serving Leaders have to reduce their wisdom on ‘how to succeed’ into bite-sized packages.

The more you teach your people to not need you, the greater your value.

At its most intense, the admissions process didn’t force kids to be Lisa Simpson; it turned them into Eddie Haskell. (“You look lovely in that new dress, Ms. Admissions Counselor.”) It guaranteed that teenagers would pursue life with a single ulterior motive, while pretending they weren’t. It coated their every undertaking in a thin lacquer of insincerity. Befriending people in hopes of a good rec letter; serving the community to advertise your big heart; studying hard just to puff up the GPA and climb the greasy poll of class rank—nothing was done for its own sake. Do good; do well; but make sure you can prove it on a college app. So

Kaleidoscope Yoga: The universal heart and the individual self. We, as humanity, make up together a mosaic of beautiful colors and shapes that can harmoniously play together in endless combinations. We are an ever-changing play of shape and form. A kaleidoscope consists of a tube (or container), mirrors, pieces of glass (or beads or precious stones), sunlight, and someone to turn it and observe and enjoy the forms. Metaphorically, perhaps the sun represents the divine light, or spark of life, within all of us. The mirrors represent our ability to serve as mirrors for one another and each other’s alignment, reflecting sides of ourselves that we may not have been aware of. The tube (or container) is the practice of community yoga. We, as human beings, are the glass, the beads, the precious stones. The facilitator is the person turning the Kaleidoscope, initiating the changing patterns. And the resulting beauty of the shapes? Well, that’s for everyone to enjoy... Coming into a practice and an energy field of community yoga over and over, is a practice of returning, again and again, to the present moment, to the person in front of you, to the people around you, to your body, to others’ bodies, to your energy, to others’ energy, to your breath, to others’ breath. [...] community yoga practice can help us, in a very real, practical, grounded, felt, somatic way, to identify and be in harmony with all that is around us, which includes all of our fellow human beings.
 We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals. And to the extent that we practice this, somatically, we become more and more comfortable and fluid with this larger, more cosmic, more inter-related reality. We see and feel and breathe ourselves, more and more, as the open movement of energy, as open somatic possibility. As energy and breath. This is one of the many benefits of a community yoga practice. Kaleidoscope shows us, in a very practical way, how to allow universal patterns of wisdom and interconnectedness to filter through us. [...] One of the most interesting paradoxes I have encountered during my involvement with the community yoga project (and it is one that I have felt again and again, too many times to count) is the paradox that many of the most infinite, universal forms have come to me in a place of absolute solitude, silence, deep aloneness or meditation. And, similarly, conversely and complimentarily, (best not to get stuck on the words) I have often found myself in the midst of a huge crowd or group of people of seamlessly flowing forms, and felt simultaneously, in addition to the group energy, the group shape, and the group awareness, myself as a very cleanly and clearly defined, very particular, individual self. These moments and discoveries and journeys of group awareness, in addition to the sense of cosmic expansion, have also clarified more strongly my sense of a very specific, rooted, personal self. The more deeply I dive into the universal heart, the more clearly I see my own place in it. And the more deeply I tune in and connect with my own true personal self, the more open and available I am to a larger, more universal self. We are both, universal heart and universal self. Individual heart and individual self. We are, or have the capacity for, or however you choose to put it, simultaneous layers of awareness. Learning to feel and navigate and mediate between these different kinds and layers of awareness is one of the great joys of Kaleidoscope Community Yoga, and of life in general. Come join us, and see what that feels like, in your body, again and again. From the Preface of Kaleidoscope Community Yoga: The Art of Connecting: The First 108 Poses

Remember, God designed us for fellowship, please don't isolate. Serve in your community when you can, reach out to others, encourage those around you, and work on your spiritual development daily! You can not build a strong foundation without support!