Territorial Leadership Quotes

Trust is vital for change leadership. Without trust there is no “travel.” When trust is lost, the journey is over.

You are your own leader. Where are you driving yourself to now? You can't afford to go wayward! Rise up and break new territories and live life so well.

the working definition of leadership we are using here: Energizing a community of people toward their own transformation in order to accomplish a shared mission in the face of a changing world.

...the consequences of this shift of emphasis from the police to the military in the power game were of great consequence. It is true, ascendancy of the secret police over the military apparatus is the hallmark of many tyrannies, and not only the totalitarian; however, in the case of totalitarian government the preponderance of the police not merely answers the need for suppressing the population at home but fits the ideological claim to global rule. For it is evident that those who regard the whole earth as their future territory will stress the organ of domestic violence and will rule conquered territory with police methods and personnel rather than with the army. Thus, the Nazis used their SS troops, essentially a police force, for the rule and even the conquest of foreign territories, with the ultimate aim of an amalgamation of the army and the police under the leadership of the SS.

Trust is gained like a thermostat and lost like a light switch.

At a time when the limits of leadership are being tested in so many places is your time to rule in your own territory.

Yes. Oh no! I don't subject myself to a leadership that does not break new territories! It is the job of leadership to succeed in landing its limbs on new grounds.

To live up to their name, local churches must be continually moving out, extending themselves into the world, being the missional, witnessing community we were called into being to be: the manifestation of God’s going into the world, crossing boundaries, proclaiming, teaching, healing, loving, serving and extending the reign of God. In short, churches need to keep adventuring or they will die.

Trollbella said. “Welcome to tonight’s performance. As you probably know, I am Queen Trollbella of the Troblin Kingdom. If you don’t know, please ask the person beside you to slap you. I am known for many things in my kingdom: beauty, intelligence, charisma, elegance, passion – but I’m best known for bringing my nation together. Thanks to my brilliant leadership, what was once a territory of greedy trolls and obnoxious goblins is now a kingdom of respectable and sophisticated Troblins. Tonight you will see that transformation before your symmetrical human eyes in ‘The Life and Times of Queen Trollbella’!

It is possible to prepare for the future without knowing what it will be. The primary way to prepare for the unknown is to attend to the quality of our relationships, to how well we know and trust one another. Margaret Wheatley, “When Change Is Out of Control

For all Franklin Roosevelt’s inspired leadership, in his last enfeebled months he never quite grasped that his decisions about grand strategy made in 1944–1945 (drawing down US troops in China, not occupying Prague, not entering accessible German territory, inviting the Russians into the war against the Japanese, little worry about a future Russian presence in Korea) would soon have not only postwar implications but consequences that were antithetical to Roosevelt’s own often idealistic views of a postwar permanent peaceful order.

In the conventional war, the aggressor who has prepared for it within the confines of his national territory, channeling his resources into the preparation, has much to gain by attacking suddenly with all his forces. The transition from peace to war is as abrupt as the state of the art allows; the first shock may be decisive. This is hardly possible in the revolutionary war because the aggressor-the insurgent-lacks sufficient strength at the outset. Indeed, years may sometimes pass before he has built up significant political, let alone military, power. So there is usually little or no first shock, little or no surprise, no possibility of an early decisive battle. In fact, the insurgent has no interest in producing a shock until he feels fully able to withstand the enemy's expected reaction. By delaying the moment when the insurgency appears as a serious challenge to the counterinsurgent, the insurgent delays the reaction. The delay may be further prolonged by exploiting the fact that the population realizes the danger even later than the counterinsurgent leadership.

The First Intifada, as it became known, erupted spontaneously all over the Occupied Territories, ignited when an Israeli army vehicle struck a truck in the Jabalya refugee camp in the Gaza Strip, killing four Palestinians. The uprising spread very quickly, although Gaza was the crucible and remained the most difficult area for Israel to bring under control. The intifada generated extensive local organization in the villages, towns, cities, and refugee camps, and came to be led by a secret Unified National Leadership. The flexible and clandestine grassroots networks formed during the intifada proved impossible for the military occupation authorities to suppress.

In the next few years, however, the US began to step up aid to China and imposed increasingly severe economic sanctions against Japan. Since the island nation depended almost totally on imports of critical raw materials such as oil, rubber, and scrap iron, and because it considered territorial expansion vital to the procurement of natural resources and to its future as a great power, Japan’s leadership viewed this containment as a mortal threat. As Japanese ambassador Kichisaburō Nomura told Washington on December 2, 1941, “The Japanese people believe . . . that they are being placed under severe pressure by the United States to yield to the American position; and that it is preferable to fight rather than to yield to pressure.”141

IN AN obscure journal, an article by Professor Tzvi Lamm of the Hebrew University charges that Israel has lost touch with reality.* Lamm’s view is that although the Zionist idea in its early stages seemed more dreamlike than practical, it was soberly realistic. Its leaders knew just how much power they had—or had not—and adhered closely to their goals. They were not hypnotized and paralyzed by their own slogans. Jewish leadership, and with it Israel as a whole, later became “autistic.” Autism is defined by Lamm as “the rejection of actual reality and its replacement by a reality which is a product of wish-fulfillment.” The victory of 1967 was the principal cause of this autism. Israelis began to speak of the West Bank of the Jordan as “liberated” territory. “The capture of lands aroused … a deep, sincere, emotional response to the territories … and to the historical events that took place in them: the graves of our patriarchs and matriarchs, paths along which the prophets once trod, hills for which the kings fought. But feelings cut off from present reality do not serve as a faithful guideline to a confused policy. This break with reality did not necessarily blind men to the fact that the territories were populated by Arabs, but it kept them from understanding that our settlement and taking possession of the territories would turn our existence as a state into a powerful pressure that would unite the Arab world and aggravate our insecure situation in a way previously unknown in our history.

ISIS was forced out of all its occupied territory in Syria and Iraq, though thousands of ISIS fighters are still present in both countries. Last April, Assad again used sarin gas, this time in Idlib Province, and Russia again used its veto to protect its client from condemnation and sanction by the U.N. Security Council. President Trump ordered cruise missile strikes on the Syrian airfield where the planes that delivered the sarin were based. It was a minimal attack, but better than nothing. A week before, I had condemned statements by Secretary of State Rex Tillerson and U.N. Ambassador Nikki Haley, who had explicitly declined to maintain what had been the official U.S. position that a settlement of the Syrian civil war had to include Assad’s removal from power. “Once again, U.S. policy in Syria is being presented piecemeal in press statements,” I complained, “without any definition of success, let alone a realistic plan to achieve it.” As this book goes to the publisher, there are reports of a clash between U.S. forces in eastern Syria and Russian “volunteers,” in which hundreds of Russians were said to have been killed. If true, it’s a dangerous turn of events, but one caused entirely by Putin’s reckless conduct in the world, allowed if not encouraged by the repeated failures of the U.S. and the West to act with resolve to prevent his assaults against our interests and values. In President Obama’s last year in office, at his invitation, he and I spent a half hour or so alone, discussing very frankly what I considered his policy failures, and he believed had been sound and necessary decisions. Much of that conversation concerned Syria. No minds were changed in the encounter, but I appreciated his candor as I hoped he appreciated mine, and I respected the sincerity of his convictions. Yet I still believe his approach to world leadership, however thoughtful and well intentioned, was negligent, and encouraged our allies to find ways to live without us, and our adversaries to try to fill the vacuums our negligence created. And those trends continue in reaction to the thoughtless America First ideology of his successor. There are senior officials in government who are trying to mitigate those effects. But I worry that we are at a turning point, a hinge of history, and the decisions made in the last ten years and the decisions made tomorrow might be closing the door on the era of the American-led world order. I hope not, and it certainly isn’t too late to reverse that direction. But my time in that fight has concluded. I have nothing but hope left to invest in the work of others to make the future better than the past. As of today, as the Syrian war continues, more than 400,000 people have been killed, many of them civilians. More than five million have fled the country and more than six million have been displaced internally. A hundred years from now, Syria will likely be remembered as one of the worst humanitarian catastrophes of the twenty-first century, and an example of human savagery at its most extreme. But it will be remembered, too, for the invincibility of human decency and the longing for freedom and justice evident in the courage and selflessness of the White Helmets and the soldiers fighting for their country’s freedom from tyranny and terrorists. In that noblest of human conditions is the eternal promise of the Arab Spring, which was engulfed in flames and drowned in blood, but will, like all springs, come again.

Two kinds of development help explain how a readiness built up to kill all Jews, including women and children. One is a series of “dress rehearsals” that served to lower inhibitions and provided trained personnel hardened for anything. First came the euthanasia of incurably ill and insane Germans, begun on the day when World War II began. Nazi eugenics theory had long provided a racial justification for getting rid of “inferior” persons. War provided a broader justification for reducing the drain of “useless mouths” on scarce resources. The “T-4” program killed more than seventy thousand people between September 1939 and 1941, when, in response to protests from the victims’ families and Catholic clergy, the matter was left to local authorities. Some of the experts trained in this program were subsequently transferred to the occupied east, where they applied their mass killing techniques to Jews. This time, there was less opposition. The second “dress rehearsal” was the work of the Einsatzgruppen, the intervention squads specially charged with executing the political and cultural elite of invaded countries. In the Polish campaign of September 1939 they helped wipe out the Polish intelligentsia and high civil service, evoking some opposition within the military command. In the Soviet campaign the Einsatzgruppen received the notorious “Commissar Order” to kill all Communist Party cadres as well as the Jewish leadership (seen as identical in Nazi eyes), along with Gypsies. This time the army raised no objections. The Einsatzgruppen subsequently played a major role, though they were far from alone, in the mass killings of Jewish women and children that began in some occupied areas in fall 1941. A third “dress rehearsal” was the intentional death of millions of Soviet prisoners of war. It was on six hundred of them that the Nazi occupation authorities first tested the mass killing potential of the commercial insecticide Zyklon-B at Auschwitz on September 3, 1941. Most Soviet prisoners of war, however, were simply worked or starved to death. The second category of developments that helped prepare a “willingness to murder” consisted of blockages, emergencies, and crises that made the Jews become a seemingly unbearable burden to the administrators of conquered territories. A major blockage was the failure to capture Moscow that choked off the anticipated expulsion of all the Jews of conquered eastern Europe far into the Soviet interior. A major emergency was shortages of food supplies for the German invasion force. German military planners had chosen to feed the invasion force with the resources of the invaded areas, in full knowledge that this meant starvation for local populations. When local supplies fell below expectations, the search for “useless mouths” began. In the twisted mentality of the Nazi administrators, Jews and Gypsies also posed a security threat to German forces. Another emergency was created by the arrival of trainloads of ethnic Germans awaiting resettlement, for whom space had to be made available. Faced with these accumulating problems, Nazi administrators developed a series of “intermediary solutions.” One was ghettos, but these proved to be incubators for disease (an obsession with the cleanly Nazis), and a drain on the budget. The attempt to make the ghettos work for German war production yielded little except another category of useless mouths: those incapable of work. Another “intermediary solution” was the stillborn plan, already mentioned, to settle European Jews en masse in some remote area such as Madagascar, East Africa, or the Russian hinterland. The failure of all the “intermediary solutions” helped open the way for a “final solution”: extermination.

The Witch immediately grabs Sunshine with her claws. “I occupy this home! This house is under a new regime... it's Beelzebub's territory!” “Guess again,” Hope says, pointing to the girls praying. “We reclaim this house under a new leadership!” “No!! Wait!! No!” The witch screams as Helpers come in to drag her away.

Eager to diminish the PLO’s role, Israel, the United States, and now, several Gulf monarchies sought to create an alternative leadership structure that these individuals and others in the Occupied Territories would head.

Middle East peace and even world peace depend on Israel's understanding and acceptance of its illegal and hegemonic occupation of the Palestinian territories in 1967. Consequently, peace will be a fragrance, and Israel will receive the respect and recognition of the entire world. Unfortunately, the Israeli leadership and its masters don't want to see it.

Management is about keeping promises to a constituency; leadership is about an organization fulfilling its mission and realizing its reason for being.

The leader in the system is the one who is not blaming anyone.

If all the leaders are really appointed from above, why would a chief want to annex the territory of another chief?

Adaptation, even adaptive leadership, begins in the nuts and bolts of surviving and thriving, in the lessons passed on by those who are a few steps down the road, in the tricks and tips of “technical competence.

Adaptive processes don’t require leadership with answers. It requires leadership that create structures that hold people together through the very conflictive, passionate, and sometimes awful process of addressing questions for which there aren’t easy answers.”10

Sabotage is not merely something to be avoided or wished away; instead, it comes with the territory of leading, whether the “territory” is a family or an organization

Eventually I came to see that this “resistance,” as it is usually called, is more than a reaction to novelty; it is part and parcel of the systemic process of leadership. Sabotage is not merely something to be avoided or wished away; instead, it comes with the territory of leading, whether the “territory” is a family or an organization. And a leader’s capacity to recognize sabotage for what it is—that is, a systemic phenomenon connected to the shifting balances in the emotional processes of a relationship system and not to the institution’s specific issues, makeup, or goals—is the key to the kingdom. My

Christ also warned, “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Matt. 12:30). There is no middle ground. You are either of God or of the devil, a servant of righteousness or a servant of sin, a saint or a sinner, walking in the light or walking in darkness, reconciled or at enmity, repentant or carnally minded. Those who do not take orders from God must be on the side of the devil. Failure to submit to the leadership of God is the very act of treason. The more we disobey God the more we help advance the territory of the enemy. Submission to God is of the utmost importance because the battle itself is over that - submission to God.

the Israelis and Palestinians were at a demographic tipping point, with more-or-less parity in the number of Jews and Arabs living between the Jordan River and the Mediterranean Sea. The century-long struggle over the land was only becoming more intractable. The Israeli Zionist left had long warned that the dream was at stake and that Israel could not have it both ways: Without partition into two separate homelands for Jews and Palestinians, Israel’s self-definition as a Jewish democracy, however compromised those terms were, could not be sustained and Israel would inevitably become a binational country. If all the Palestinians were given equal rights and the vote in Israel, it would not have a Jewish majority. Without partition and without allowing Palestinians to vote for the government that controlled fundamental aspects of their lives, Israel’s claim to be a democracy would eventually implode. The temporary occupation had gone on so long that many critics were already describing the separate statuses of Israel and the occupied territories as a fiction meant to obscure what was already a binational, one-state reality. Instead of a light unto the nations, Israel was being cast by its harshest liberal-left critics and human rights groups such as B’Tselem, Human Rights Watch, and Amnesty International as a single-state entity and territory that had already veered into a system of varying degrees of “Jewish supremacy” or racial “domination” over the Palestinians in different geographical areas that, they asserted, fit international definitions of apartheid and crimes against humanity. With a weak Palestinian leadership split between the increasingly autocratic Palestinian Authority in the West Bank and Hamas-run Gaza, and after years without any semblance of a peace process, Israel, more than seventy years after its founding, was more divided over its endgame than it was on the eve of its independence. Esh Kodesh and a rash of other settlement outposts had stepped into the void to try to determine the outcome and doom Israel to victory, or at least to deepen the entanglement of the Israeli-Palestinian conflict.

Relational congruence is the ability to be fundamentally the same person with the same values in every relationship, in every circumstance and especially amidst crisis. It is the internal capacity to keep promises to God, to self and to one's relationships that consistently express one's identity and values in spiritually and emotionally healthy ways. Relational congruence is about both constancy and care at the same time. It is about both character and affection, and self-knowledge and authentic self-expression. Relational congruence is the leader's ability to cultivate strong, healthy, caring relationships; maintaining healthy boundaries; and communicating clear expectations, all while staying focused on the mission.

Kuribayashi had the benefit of having traveled in the United States, and he had even attended Harvard for a short time. In his travels, he learned that American industry could be militarized at the touch of a button, and that American popular opinion was sensitive to high casualties in conflicts. If anything, his openly stated view that the U.S. should not be engaged as a military enemy may have contributed to his being given the task of defending Iwo Jima by leadership who may have viewed the defense of the island as a suicide mission. Once assigned his post, however, he took on the matter of American sensitivity to casualties as a tangible strategy – “If American casualties are high enough, Washington will think twice before launching another invasion against Japanese territory.”[2] As for the Japanese view of casualties, a different mindset altogether was predominant: the strategy of sacrifice with no survivors. When

It was then, after my presentations to thirty-two generals, that I first began to see how similar the approach to leadership problems was throughout our civilization. After two days of presentations, a three-star general, the commander of an entire Army corps—two panzer divisions—stood up and said to me, “You know, one of our problems is that the sergeant-majors coddle the new recruits, and we keep telling them that such helpfulness will not make them very good soldiers in the field.” And then he turned to his fellow officers and said, “But from what Ed has been saying here the past two days, we’re not going to have any more luck changing the sergeant-majors than they are having trying to change the new recruits.” Now this man had three stars on his shoulder; how much more authority would you want? He commanded more weapons of destruction than exploded in all of World War II; how much more power do you need? Yet neither his authority nor his power were enough to ensure a “command presence.” And I began to think about similar frustrations reported to me by imaginative psychiatrists who were frustrated by head nurses, creative clergy who were stymied by church treasurers, aggressive CEOs who were hindered by division chiefs, mothers who wished to take more responsible stands with their children but who were blindsided by their chronically passive husbands, not to mention my experience of watching nine eager Presidents sabotaged by a chronically recalcitrant Congress. Eventually I came to see that this “resistance,” as it is usually called, is more than a reaction to novelty; it is part and parcel of the systemic process of leadership. Sabotage is not merely something to be avoided or wished away; instead, it comes with the territory of leading, whether the “territory” is a family or an organization. And a leader’s capacity to recognize sabotage for what it is—that is, a systemic phenomenon connected to the shifting balances in the emotional processes of a relationship system and not to the institution’s specific issues, makeup, or goals—is the key to the kingdom. My

Nature has so much to teach us. This is what true leadership is about, not degrading someone, insulting someone or making them feel unwanted or unwelcome. This happens too often whether it is in our private lives or at the work place. Leadership means keeping the team together and making things flow. Not to slice and dice others because of the stress that comes with the territory.

Christian Leaders: You were trained for a world that is disappearing.

Reportedly, upwards of fifteen hundred pastors leave the ministry every month.3 A

Sabotage is not merely something to be avoided or wished away; instead, it comes with the territory of leading, whether the “territory” is a family or an organization. And a leader’s capacity to recognize sabotage for what it is—that is, a systemic phenomenon connected to the shifting balances in the emotional processes of a relationship system and not to the institution’s specific issues, makeup, or goals—is the key to the kingdom.

The old man was packing his bags as fast as he could. Other people had done this for him for decades, so he was out of practice. As the “dragonhead,” or boss of the 14-K Triad, he had thousands of enforcers, dealers, and politicians who followed his orders, but none of them could help him tonight. Word had been sent to all of the triad leadership in Hong Kong that they would have to cooperate with the new “regime” or face the consequences. The other dragonheads laughed at the ultimatum. There were always people trying to play games with the Triads. Any future leader of the country knew that he could not succeed without dealing with them. Chiang Kai Shek co-opted them; Mao Zedong suppressed them. The old man didn’t worry until he heard about the disappearance of the head of the Wo Shing Wo Triad. Two nights ago, the Wo Shing Wo “dragonhead” and his entire family simply disappeared. The next night, the head of another Triad, the San Yee On, fled the territory as fast as he could. Now he would do the same. He finished stuffing his bag and headed down to the waiting cars. He was in such a hurry that his mistress and his wife might have to be put in the same car. They would hate it, but he didn’t care. This was no time to worry about proprieties.

Here are some indicators of successful management: Things get done well. Problems are not big surprises. Issues get resolved. Progress continues even when managers aren’t there. People are engaged with their work and each other. Conflict is productive rather than territorial. New ideas emerge spontaneously from a variety of people.

This adaptive capacity is the crucial leadership element for a changing world (see fig. 7.1). While it is grounded on the professional credibility that comes from technical competence and the trust gained through relational congruence, adaptive capacity is also its own set of skills to be mastered. These skills include the capacity to calmly face the unknown to refuse quick fixes to engage others in the learning and transformation necessary to take on the challenge that is before them to seek new perspectives to ask questions that reveal competing values and gaps in values and actions to raise up the deeper issues at work in a community to explore and confront resistance and sabotage to learn and change without sacrificing personal or organizational fidelity to act politically and stay connected relationally to help the congregation make hard, often painful decisions to effectively fulfill their mission in a changing context This capacity building is more than just some techniques to master. It’s a set of deeply developed capabilities that are the result of ongoing transformation in the life of a leader.

You must realize that there is no single version of truth for everyone. Each person has a different view of reality, and it being different from yours doesn’t make it any less true than yours. They are all just different versions of reality, like a map of a territory, which is different from the real territory. ·          People will always react to their internal version of reality and not exactly what they feel with their senses only.

A leader, who divides his own people, contaminates his platform and begins to destroy his own territory.

Passage Four: From Functional Manager to Business Manager This leadership passage is often the most satisfying as well as the most challenging of a manager’s career, and it’s mission-critical in organizations. Business mangers usually receive significant autonomy, which people with leadership instincts find liberating. They also are able to see a clear link between their efforts and marketplace results. At the same time, this is a sharp turn; it requires a major shift in skills, time applications, and work values. It’s not simply a matter of people becoming more strategic and cross-functional in their thinking (though it’s important to continue developing the abilities rooted in the previous level). Now they are in charge of integrating functions, whereas before they simply had to understand and work with other functions. But the biggest shift is from looking at plans and proposals functionally (Can we do it technically, professionally, or physically?) to a profit perspective (Will we make any money if we do this?) and to a long-term view (Is the profitability result sustainable?). New business managers must change the way they think in order to be successful. There are probably more new and unfamiliar responsibilities here than at other levels. For people who have been in only one function for their entire career, a business manager position represents unexplored territory; they must suddenly become responsible for many unfamiliar functions and outcomes. Not only do they have to learn to manage different functions, but they also need to become skilled at working with a wider variety of people than ever before; they need to become more sensitive to functional diversity issues and communicating clearly and effectively. Even more difficult is the balancing act between future goals and present needs and making trade-offs between the two. Business managers must meet quarterly profit, market share, product, and people targets, and at the same time plan for goals three to five years into the future. The paradox of balancing short-term and long-term thinking is one that bedevils many managers at this turn—and why one of the requirements here is for thinking time. At this level, managers need to stop doing every second of the day and reserve time for reflection and analysis. When business managers don’t make this turn fully, the leadership pipeline quickly becomes clogged. For example, a common failure at this level is not valuing (or not effectively using) staff functions. Directing and energizing finance, human resources, legal, and other support groups are crucial business manager responsibilities. When managers don’t understand or appreciate the contribution of support staff, these staff people don’t deliver full performance. When the leader of the business demeans or diminishes their roles, staff people deliver halfhearted efforts; they can easily become energy-drainers. Business managers must learn to trust, accept advice, and receive feedback from all functional managers, even though they may never have experienced these functions personally.

Though California may officially have been free territory, its political leadership was still dominated by Southern sympathizers—voters called them the Chivalry faction, or the Chivs. No Northern state had more draconian laws restricting the lives and rights of its black inhabitants

Don’t focus on whether your church is dying; keep your focus on being transformed into the leader God can use to transform his people for his mission.

A ministry that doesn’t have it simply follows the formula they used the year before and the year before that. People are bored, uninspired, and complacent. When a church doesn’t have it, the staff is simply doing a job, drawing a paycheck, passing time. They’re territorial. Jealous. Dissatisfied. Discontented. Even bitter.

Leaders in the age of superintelligence must not only pioneer the frontiers of technology but also bear the weight of guiding humanity through uncharted territory, ensuring that wisdom prevails in harnessing AI's immense power for the greater good.

Transformational leadership is always a two-front battle: On one side is the challenge of a changing world, unfamiliar terrain and the test of finding new interventions that will enable the mission to move forward in a fruitful and faithful way. On the other side is the community that resists the change necessary for its survival.

It is not so much that God has a mission for his church in the world, but that God has a church for his mission in the world.

Do not be conformed to this world, but be transformed.

Leadership is energizing a community of people toward their own transformation in order to accomplish a shared mission in the face of a changing world.

We can fail, but we can’t suck.

How does culture change? A powerful person at the top, or a large enough group from anywhere in the organization, decides the old ways are not working, figures out a change vision, starts acting differently, and enlists others to act differently.

In any type of institution whatsoever, when a self-directed, imaginative, energetic, or creative member is being consistently frustrated and sabotaged rather than encouraged and supported, what will turn out to be true one hundred percent of the time, regardless of whether the disrupters are supervisors, subordinates, or peers, is that the person at the very top of that institution is a peace-monger.2 For Friedman the “peace-monger” is the leader whose own high degree of anxiety leads him to prefer harmony to health, to appease complainers just to quiet them, but who will not actually demand that they take responsibility for their own part in the organizational problem. Throughout this book, we have repeatedly

If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.” What we are calling “shared values,” Paul terms as the “same mind.” And that same mind is more than thinking the same way; it is about common cause, common care and a shared commitment to look out for the others.

Leadership is energizing a community of people toward their own transformation in order to accomplish a shared

After Netanyahu was defeated in the 1999 election, his more liberal successor, Ehud Barak, made efforts to establish a broader peace in the Middle East, including outlining a two-state solution that went further than any previous Israeli proposal. Arafat demanded more concessions, however, and talks collapsed in recrimination. Meanwhile, one day in September 2000, Likud party leader Ariel Sharon led a group of Israeli legislators on a deliberately provocative and highly publicized visit to one of Islam’s holiest sites, Jerusalem’s Temple Mount. It was a stunt designed to assert Israel’s claim over the wider territory, one that challenged the leadership of Ehud Barak and enraged Arabs near and far. Four months later, Sharon became Israel’s next prime minister, governing throughout what became known as the Second Intifada: four years of violence between the two sides, marked by tear gas and rubber bullets directed at stone-throwing protesters; Palestinian suicide bombs detonated outside an Israeli nightclub and in buses carrying senior citizens and schoolchildren; deadly IDF retaliatory raids and the indiscriminate arrest of thousands of Palestinians; and Hamas rockets launched from Gaza into Israeli border towns, answered by U.S.-supplied Israeli Apache helicopters leveling entire neighborhoods. Approximately a thousand Israelis and three thousand Palestinians died during this period—including scores of children—and by the time the violence subsided, in 2005, the prospects for resolving the underlying conflict had fundamentally changed. The Bush administration’s focus on Iraq, Afghanistan, and the War on Terror left it little bandwidth to worry about Middle East peace, and while Bush remained officially supportive of a two-state solution, he was reluctant to press Sharon on the issue. Publicly, Saudi Arabia and other Gulf states continued to offer support to the Palestinian cause, but they were increasingly more concerned with limiting Iranian influence and rooting out extremist threats to their own regimes.

As business consultants with many years’ experience working with CEOs and senior executives, we were convinced that character shapes leadership decisions, tactics, and workplace behavior—all of which play a direct role in business results. To map the connections between all of those factors, we structured a research project aimed at bringing crystalline clarity to our understanding of what constitutes character, how it’s formed, the role it plays in our self-concept, and how it shapes our interactions with the world. (See appendix A for a detailed description of the research design.) We may have been venturing into explosive territory, but we knew that beyond it lay the answer to the big question: Is the strength of a leader’s character an important driver of business success?

When we acknowledge Jesus as the head of our lives and give Him preeminence, we have the full force and power of heaven defending our territory. With Christ as our King, He is also the head of our Treasury Department and our Department of Health & Welfare. He has given us the keys to the riches of His Kingdom and, as the one who is seated at the right hand of the Father, He has promised to lead and guide us in all things.  So don't believe the lie that with Jesus as your head, you are giving up a life of freedom. Quite the opposite is true. When you live under the rule and leadership of the God, who created you, you experience a freedom that the world will never know.

But if we are convinced that a change is necessary, how do we bring it without alienating the whole church? How do we face the losses and fears in our congregations, the opposition and resistance in our leaders, and the anxieties and insecurities in ourselves to truly lead the church through this adventure-or-die moment? How do we develop leaders for mission in this rapidly changing, uncharted-territory world?

When I was beginning my work establishing the division of vocation and formation at Fuller Seminary, one of my new mentors said to me, “Tod, I believe that our plan A is never God’s plan A, and we only get to God’s plan A when our plans A, B and C fail. So, you need to fail as soon as you can, so we can learn as quickly as possible.

Guder’s charge: “If western societies have become post-Christian mission fields, how can traditional churches become then missionary churches?

In their beaver-like work to enforce the Reich's emigration policies on the Jewish community, the SS had hitherto tried hard to keep a low profile, and to avoid any kind of spectacular outrage to international opinion. Göring thus found himself on the side of the SS, in alliance against the radical Goebbels, and on January 24 he formally instructed the ministry of the interior to set up a central emigration office under Heydrich to regulate and organize the deportation of the Jews. Hitler's personal part in this anti-Jewish programme was one of passive observation. Talking with Colonel Jósef Beck, the Polish foreign minister, on January 5 he rather speciously regretted that the western powers had not entertained Germany's colonial demands: ‘If they had, I might have helped solve the Jewish problem by making a territory available in Africa for resettlement of not only the German but the Polish Jews as well.’ On the twenty-first, he uttered to the Czech foreign minister Chvalkovský these ominous words: ‘The Jews here are going to be destroyed.’ The Czech replied sympathetically, and Hitler continued: ‘Help can only come from the others, like Britain and the United States, who have unlimited areas that they could make available for the Jews.’ And in a major speech to the Reichstag on January 30, 1939, Hitler uttered an unmistakable threat to any Jews who did choose to remain behind in his Germany: I have very often been a prophet in my lifetime and I have usually been laughed at for it. During my struggle for power, it was primarily the Jewish people who just laughed when they heard me prophesy that one day I would become head of state and thereby assume the leadership of the entire people, and that I would then among other things subject the Jewish problem to a solution. I expect that the howls of laughter that rose then from the throats of German Jewry have by now died to a croak. Today I'm going to turn prophet yet again: if international finance Jewry inside and outside Europe should succeed once more in plunging our peoples into a world war, then the outcome will not be a Bolshevization of the world and therewith the victory of Jewry, but the destruction of the Jewish race in Europe!

Remember - your “pulpit” is the immediate territory of influence around you! (It’s not about the stage - it’s about the people around you!)

is possible to prepare for the future without knowing what it will be. The primary way to prepare for the unknown is to attend to the quality of our relationships, to how well we know and trust one another. Margaret Wheatley, “When Change Is Out of Control

ministry is not only the means to bring the gospel to the world, ministry together is how God makes a congregation into a corps that is ready to continually bring the gospel in new ways to a changing world. As missionaries who have been thrown together into unfamiliar surroundings with little more than a sense of call and commitment to each other, when we love each other and are dedicated to our mission, we change.

If, as I define it, leadership is energizing a community of people toward their own transformation in order to accomplish a shared mission in the face of a changing world, then leadership is always relational. It is focused on a community of people who exist to accomplish a shared mission.

To stay calm is to be so aware of yourself that your response to the situation is not to the anxiety of the people around you but to the actual issue at hand.

Most real change is not about change. It’s about identifying what cultural DNA is worth conserving, is precious and essential, and that indeed makes it worth suffering the losses so that you can find a way to bring the best of your tradition and history and values into the future.7

No matter how much power and authority you perceive resides in your title or position, no matter how eloquently you articulate the call of God and the needs of the world, no matter how well you strategize, plan and pray, the actual behaviors of the congregation—the default functioning, the organizational DNA—dominate in times of stress and change.

We protect what we cherish. Love drives us to hold on to what is dear and cling to what gives us meaning and life. But it is also because of love that we are willing to change. It is a great paradox that love is not only the key to establishing and maintaining a healthy culture but is also the critical ingredient for changing a culture. Which takes us back to my answer to my colleague John, who was eating chips and salsa. How do we change the culture of a church? What if

Right now, they know you are disappointed in them, and they don’t want to do anything but resist you. But seeing and embracing differences, if we know that we are loved and cherished just as we are, is also the way that we become open to the new possibilities. Love precedes change.

So, I asked, “If we knew that Youth Sunday hadn’t worked to help teenagers feel more connected to the church, why did we suggest it?” After talking about it a while we came to the conclusion that we were talking about it, because it was the only thing we knew how to do.

The core ideology of any group functions as both a charter and an identity statement. This is who we are, we say. If we stop being about this, we stop being.

For Christian leaders this means that ministry is not only the means to bring the gospel to the world, ministry together is how God makes a congregation into a corps that is ready to continually bring the gospel in new ways to a changing world. As missionaries who have been thrown together into unfamiliar surroundings with little more than a sense of call and commitment to each other, when we love each other and are dedicated to our mission, we change.

But it is crucial to remember again that the goal of the expedition was not to build a family—it was to find a route to the Pacific Ocean. Similarly, the goal of the Christian faith is not simply to become more loving community but to be a community of people who participate in God’s mission to heal the world by reestablishing his loving reign “on earth as it is in heaven.

Or in the indelicate words of our unofficial team motto, “We can fail, but we can’t suck.

A leader must separate his or her own emotional being from that of his or her followers while still remaining connected. Vision is basically an emotional rather than a cerebral phenomenon, depending more on a leader’s capacity to deal with anxiety than his or her professional training or degree. A leader needs the capacity not only to accept the solitariness that comes with the territory, but also to come to love it. These criteria are based on the recognition that “no good deed goes unpunished”; chronic criticism is, if anything, often a sign that the leader is functioning better! Vision is not enough.

Ammachi. Like the earth-goddess in the folktales, she was not to be disturbed from her tranquillity. To do so would have been the cause of a catastrophic earthquake. In order to minimize interference by either Ammachi or Janaki, we had developed and refined a system of handling conflict and settling disputes ourselves. Two things formed the framework of this system: territoriality and leadership.

Missional church is a community of God’s people that defines itself, and organizes its life around, its real purpose of being an agent of God’s mission to the world. In other words, the church’s true and authentic organizing principle is mission. When the church is in mission, it is the true church.14

We don’t learn from experience, we learn by reflecting on experience.”)

Admiral Himura (EAS Fuzhou):  “There is no such thing as Senecan Federation ‘territory.’ You are all deserters and turncoats, and you will be treated as such. You need to be very, very careful what you do next, or you will find yourself with a war on your hands.” The Admiral’s voice bled barely controlled incredulity and rage. Unidentified (SFS Thermopylae):  “We do not desire a war. As stated in the declaration transmitted to Prime Minister Ioannou, the leadership of the Earth Alliance Assembly and EASC Board Chairman Breveski, we intend to institute our own government, one based on legitimate self-determination and the principles of freedom the Alliance once adhered to but has now abandoned.

Lessons in Leadership • Leaders must find their identity in Christ, not in people. • Confrontation and criticism go with the leader’s territory. • Corporate purity and security result when a leader courageously deals with problems. • Good leaders create a unified corporate atmosphere. • Effective leaders find a place for every member to serve effectively. • It is a leader’s job to keep the main thing the main thing.

Risk comes with the territory when you are breaking new ground. Learn how to evaluate and mitigate these risks rather than take away people’s power and autonomy.

In order to do anything new in life, we must be willing to leave our comfort zone. That involves taking risks, which can be frightening. However, each time we leave our comfort zone and conquer new territory, it not only expands our comfort zone but also enlarges us. If you want to grow as a leader, be prepared to be uncomfortable. But know this: the risks are well worth the rewards.

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