Trustee Quotes

We are only the trustees for those who come after us.

Let discernment be your trustee, and mistakes your teacher.

I give you now Professor Twist The conscientious scientist. Trustees exclaimed, “He never bungles” And sent him off to distant jungles. Camped on a tropic riverside One day he missed his lovely bride. She had, the guide informed him later, Been eaten by an alligator. Professor Twist could not but smile. You mean,” he said “a crocodile.!

People who you are close with don't understand you. The people you usually lean on have changed. You rely on your other friends that you usually wouldn't tell your secretes, but still, they are there. You move away from the people you trust toward your new found trustees, and the people you called close are mad you because YOU'VE changed. So now you're confused, and now you think you've changed. Tell whoever told you that to kiss you on the cheek, and wave good-bye for good.

I was no longer afraid. Not of important men, not of trustees and such; for knowing now that there was nothing which I could expect from them, there was no reason to be afraid.

College football would be much more interesting if the faculty played instead of the students, and even more interesting if the trustees played. There would be a great increase in broken arms, legs, and necks, and simultaneously an appreciable diminution in the loss of humanity.

Professor O’Leary was Professor of Mediaeval Literature at Ann Arbor University in Michigan, just outside Detroit.

The assault on education began more than a century ago by industrialists and capitalists such as Andrew Carnegie. In 1891, Carnegie congratulated the graduates of the Pierce College of Business for being “fully occupied in obtaining a knowledge of shorthand and typewriting” rather than wasting time “upon dead languages.” The industrialist Richard Teller Crane was even more pointed in his 1911 dismissal of what humanists call the “life of the mind.” No one who has “a taste for literature has a right to be happy” because “the only men entitled to happiness… is those who are useful.” The arrival of industrialists on university boards of trustees began as early as the 1870s and the University of Pennsylvania’s Wharton School of Business offered the first academic credential in business administration in 1881. The capitalists, from the start, complained that universities were unprofitable. These early twentieth century capitalists, like heads of investment houses and hedge-fund managers, were, as Donoghue writes “motivated by an ethically based anti-intellectualism that transcended interest in the financial bottom line. Their distrust of the ideal of intellectual inquiry for its own sake, led them to insist that if universities were to be preserved at all, they must operate on a different set of principles from those governing the liberal arts.

Almost all philanthropy is by definition undemocratic, its priorities set by wealthy donors and boards of trustees, who by extension can shape the direction of public policy in faraway communities.

This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgement, is best calculated to produce the most beneficial results for the community--the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.

So the Trustees of Ohio State were right in 1956 when they canned the English instructor for assigning Catcher in the Rye to his freshman class. They knew there is no qualitative difference between the kid who thinks it's funny to fart in chapel, and Che Guevara. They knew then Holden Caulfield would found SDS.

We live in an age where to be young and to be indifferent can no longer by synonymous. We must prepare for the coming hour. The claims of the future are represented by suffering millions; and the youth of a nation are the trustees of posterity

I’d say the way to look at it is this. You took a lot of trouble answering letters from a stranger, and maybe some of them were rather stupid questions. I wouldn’t know. The fact is that you made a friend, and now this friend’s going to a little bit of trouble to help you. That’s fair enough. Look at it that way.

Cyrus Shawn O’Leary got that letter on the Friday morning at his home in Ann Arbor near Detroit.

understood more clearly in the light of the Gita teaching the implication of the word ‘trustee’.

Molecule Trustees: The sun and all of us are molecule trustees, administering the molecules entrusted to us until they are passed on. Like any trustee, we do not own the property, nor do we decide who will receive what we stewarded. It might be somebody grumpy like Xanthippe.

The history of mankind," said Dreed, "has been a history of betrayals, the perennial betrayal of the common man by the men he has trusted." "By the men the lazy, haphazard, childish oaf was too wilfully stupid to mistrust," said Bodisham. "The history of mankind from the very beginning has been a history of over-trusted trustees, corrupted by their unchecked opportunities.

Witnesses are, of course, ambivalent; some of them need record what would otherwise be lost and go to waste, while others need to hunted down and killed before they cant tell what they know; and the man who stands on the grave of the last witness own the truth and is responsible for it, a dangerous trustee.

Their whole training has been authoritarian. They are sure that the Emperor, just because he is the Emperor, is all-powerful. And they are sure that the Board of Trustees, simply because it is the Board of Trustees acting in the name of the Emperor, cannot be in a position where it does not give the orders.

Hence the vocation of the Church of Christ in the world, in political conflict and social strife, is inherently eschatological. The Church is the embassy of the eschaton in the world. The church is the image of what the world is in its essential being. The Church is the trustee of the society which the world, not subjected to the power of death, is to be on that last day when the world is fulfilled in all things in God.

A Congreve clock?’ Captain Petersen was puzzled. ‘It’s a clock that keeps time by a steel ball running on a zig-zag track down an inclined plane,’ Keith told him. ‘Only it doesn’t keep very good time. It takes thirty seconds for the ball to run down one way — then the plane tilts and it runs back again. It’s quite fascinating to watch.

the cornmeal fritters were very good if you could forget about the maggots,

It was Nurse Caroline who introduced Homer to young Dr. Harlow, who was in the throes of growing out his bangs; a cowlick persisted in making his forehead look meager; a floppy shelf of straw-colored hair gave Dr. Harlow’s eyes the constant anxiousness of someone peering from under the brim of a hat. ‘Oh yes, Wells – our ether expert,’ Dr. Harlow said snidely. ‘I grew up in an orphanage,’ said Homer Wells. ‘I did a lot of helping out around the hospital.’ ‘But surely you never administered any ether?’ said Dr. Harlow. ‘Surely not,’ lied Homer Wells. As Dr. Larch had discovered with the board of trustees, it was especially gratifying to lie to unlikable people.

As to why God had singled out John D. Rockefeller for such spectacular bounty, Rockefeller always adverted to his own adherence to the doctrine of stewardship—the notion of the wealthy man as a mere instrument of God, a temporary trustee of his money, who devoted it to good causes. “It has seemed as if I was favored and got increase because the Lord knew that I was going to turn around and give it back.”73

My regard for jurisprudence increased, I discovered in it religion. I understood the Gita teaching of non-possession to mean that those who desired salvation should act like the trustee who, though having control over great possessions, regards not an iota of them as his own.

Conservatism and conservation are two aspects of a single long-term policy, which is that of husbanding resources and ensuring their renewal. These resources include the social capital embodied in laws, customs and institutions; they also include the material capital contained in the environment, and the economic capital contained in a free but law-governed economy. According to this view, the purpose of politics is not to rearrange society in the interests of some over-arching vision or ideal, such as equality, liberty or fraternity. It is to maintain a vigilant resistance to the entropic forces that threaten our social and ecological equilibrium. The goal is to pass on to future generations, and meanwhile to maintain and enhance, the order of which we are the temporary trustees.

their bodies seemed to be a battlefield" between the values of the west, the "'capitalist' construction in which female bodies are 'sexualized, objectified, thingified' and the traditional in which women's bodies were 'chattelized,' 'propertized,' and terrorized as trustees of family (sexual) honor." (P. 524) Lama Abu-Odeh

Dr. Gingrich and Mrs. Goodhall had prevailed upon the board of trustees; the board had requested that Larch comply with Dr. Gingrich’s recommendation of a ‘follow-up report’ on the status of each orphan’s success (or failure) in each foster home. If this added paperwork was too tedious for Dr. Larch, the board recommended that Larch take Mrs. Goodhall’s suggestion and accept an administrative assistant. Don’t I have enough history to attend to, as is? Larch wondered. He rested in the dispensary; he sniffed a little ether and composed himself. Gingrich and Goodhall, he said to himself. Ginghall and Goodrich, he muttered. Richhall and Ginggood! Goodring and Hallrich! He woke himself, giggling. ‘What are you so merry about?’ Nurse Angela said sharply to him from the hall outside the dispensary. ‘Goodballs and Ding Dong!’ Wilbur Larch said to her.

Okay,’ said Jack phlegmatically. ‘Be seeing you.’ Friends and women, he knew, never really mixed.

He did not display his locomotive or his traction engine to his fellow professors, fearing that if he did so he would not be taken seriously when he spoke on mediaeval poetry.

Vor laughed, proud of his place here. He quoted what he’d been taught all his life. “I am the pinnacle of humanity—a trustee of Omnius, the son of General Agamemnon.

Someone, most likely Pursey, our trustee/warder,

The raid had been about me. The trustees of Blok wanted me back. Veego and LaBerge wanted me back. Saint Dane wanted me back. I was a popular guy.

As her children, we were the trustees of her dazzling evensongs of the imagination, but we did not know that mothers dreamed.

I still remember a dying seal looking at me in mute appeal as if to say, “You people are supposed to protect us. You are the trustees of our world. Why aren’t you doing your job?

He was a follower of a Hasidic rebbe, a trustee in the synagogue, a big-shot with the authorities. In brief, a factotum.

spend the remainder of the day in the Library of the Patent Office. He will be home at Somerset Road, Ealing, in time for tea. He will spend the evening in the workshop, working on the current model. He has achieved the type of life that he desires; he wants no other. He is perfectly, supremely happy.

Maybe it's because your mother is always Mom to you, or maybe it's because I was in denial, but finally it hits me: Mom is just as much his captive as I am. She's not just the quieter parent, the more reasonable one. She's the trustee trapped between the warden and the other prisoner. Immediately upon the heels of this understanding is another: I must not say this out loud. To say it out loud is to name it, and to name it is to give it irresistible power. That power will mean it can no longer be ignored. The polite fictions and convenient blind spots won't work anymore. Something will have to change. And I know, with a certainty that fills me with dread, this is something she will not do. If I say the name of this thing he's done to her, she will fight me. She will join him, because she'll have to. Because she'll have to destroy me or else admit I was right.

I’m an investment. A stock with good growth potential. Invest the nickels and reap the dollars, right? It’s how America works. The trustees could see that far, no prob, but they can’t break out of the cognitive box they’re in.

Fred had disowned us because he could. The people who’d been assigned to protect us, at least financially, were our trustees—Maryanne, Donald, Robert, and Irwin Durben—but they apparently had no interest in protecting us, especially at their own expense

Social Security and Medicare were sold to the public as insurance programs. They are not. As such, they now rely mostly on the “contributions” of younger workers and massive federal borrowing to subsidize them. Despite repeated and dire warnings about their unsustainable fiscal condition from the trustees appointed to oversee them, younger workers are compelled to continue to pay into these programs, from which they are unlikely to benefit upon their retirement and for which future generations will bear the brunt of their eventual collapse.

We helped in creating this new weapon in order to prevent the enemies of mankind from achieving it ahead of us, which, given the mentality of the Nazis, would have meant inconceivable destruction and the enslavement of the rest of the world. We delivered this weapon into the hands of the American and the British people as trustees of the whole of mankind, as fighters for peace and liberty. But so far we fail to see any guarantee of peace, we do not see any guarantee of the freedoms that were promised to the nations in the Atlantic Charter. The war is won, but the peace is not. The great powers, united in fighting, are now divided over the peace settlements. The world was promised freedom from fear, but in fact fear has increased tremendously since the termination of the war. The world was promised freedom from want, but large parts of the world are faced with starvation while others are living in abundance.

Within three weeks the hollowness of another Nazi promise was exposed when Hitler decreed a law bringing an end to collective bargaining and providing that henceforth “labor trustees,” appointed by him, would “regulate labor contracts” and maintain “labor peace.”18 Since the decisions of the trustees were to be legally binding, the law, in effect, outlawed strikes. Ley promised “to restore absolute leadership to the natural leader of a factory—that is, the employer… Only the employer can decide. Many employers have for years had to call for the ‘master in the house.’ Now they are once again to be the ‘master in the house.

She asserted that Europeans like them were robbers with guns who went all over the world stealing other people's land, which they then called their plantations. And they made the people they robbed their slaves. She was taking a long view of history, of course. Tarkington's Trustees certainly hadn't roamed the world on ships, armed to the teeth and looking for lightly defended real estate. Her point was that they were heirs to the property of such robbers, and to their mode of thinking, even if they had been born poor and had only recently dismantled an essential industry, or cleaned out a savings bank, or earned big commissions by facilitating the sale of beloved American institutions or landmarks to foreigners.

At the order of the Lord Trustees a parliament is again to be held in Savannah on the 2nd of March, for which deputies from every district in the colony are to be elected per plurima voca. . . . Unfortunately, there are in this country, as in England, two parties; and I am learning in a small way what a great effort it must cost in England to have a favorable parliament.

The King case ended some 13 years later with a settlement between King, the NPA, the South African Reserve Bank, King’s trustees and SARS. The settlement included plea and sentence agreements before the High Court, a fine of R3.28 million or 984 months’ (82 years’) imprisonment, and the payment of R8.75 million into the Criminal Assets Recovery Account. SARS recovered R706.70 million in outstanding taxes.19

Westerners often define spirituality as denying oneself, being detached from earthly concerns, and being intent on otherworldly values. By contrast, the Hebrews experienced the world of spirit as robust, life-affirming, and this-worldly in character. Such was the "spiritual" orientation of the Hebrews. So-called spirituality did not come by negating the richness of life's experiences or withdrawing from the world. Instead, they affirmed creation by finding a sense of holiness in the here and now. There was no division between the sacred and secular areas of life. It was all God's world, and it was to be enjoyed without a sense of shame or guilt. In Paul's words, "to the pure, all things are pure" (Tit. 1:15). As trustees and stewards of God's world, human beings were to live within it and use it in accord with divine directives.

(...) You Sophotechs are smarter than I am; why did you let me do such a foolish thing?” “We answer every question our resources and instruction parameters allow; we are more than happy to advise you, when and if we are asked.” “That’s not what I’m thinking of, and you know it.” “You are thinking we should use force to defend you against yourself against your will? That is hardly a thought worth thinking, sir. Your life has exactly the value you yourself place on it. It is yours to damage or ruin as you wish.” (...) “Is that another hint? Are you saying I’m destroying my life? People at the party, twice now, have said or implied that I’m going to endanger the Oecumene itself. Who stopped me?” “Not I. While life continues, it cannot be made to be without risk. The assessment of whether or not a certain risk is worth taking depends on subjective value-judgments. About such judgments even reasonable men can differ. We Sophotechs will not interfere with such decisions. (...) If we were to overrule your ownership of your own life, your life, would, in effect, become our property, and you, in effect, would become merely the custodian or trustee of that life. Do you think you would value it more in such a case, or less? And if you valued it less, would you not take greater risks and behave more self-destructively? If, on the other hand, each man’s life is his own, he may experiment freely, risking only what is his, till he find his best happiness.” “I see the results of failed experiments all around us, in these cylinders. I see wasted lives, and people trapped in mind sets and life forms which lead nowhere.” “While life continues, experimentation and evolution must also. The pain and risk of failure cannot be eliminated. The most we can do is maximize human freedom, so that no man is forced to pay for another man’s mistakes, so that the pain of failure falls only on he who risks it. And you do not know which ways of life lead nowhere. Even we Sophotechs do not know where all paths lead.” “How benevolent of you! We will always be free to be stupid.” “Cherish that freedom, young master; it is basic to all others.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.

In some circles emptiness is even made a goal to be sought after, under the guise of being “adaptable.” Nowhere is this illustrated more arrestingly than in an article in Life Magazine entitled “The Wife Problem.”* Summarizing a series of researches which first appeared in Fortune about the role of the wives of corporation executives, this article points out that whether or not the husband is promoted depends a great deal on whether his wife fits the “pattern.” Time was when only the minister’s wife was looked over by the trustees of the church before her husband was hired; now the wife of the corporation executive is screened, covertly or overtly, by most companies like the steel or wool or any other commodity the company uses. She must be highly gregarious, not intellectual or conspicuous, and she must have very “sensitive antennae” (again that radar set!) so that she can be forever adapting.

There may be little room for the display of this supreme qualification in the retail book business, but there is room for some. Be enterprising. Get good people about you. Make your shop windows and your shops attractive. The fact that so many young men and women enter the teaching profession shows that there are still some people willing to scrape along on comparatively little money for the pleasure of following an occupation in which they delight. It is as true to-day as it was in Chaucer's time that there is a class of men who "gladly learn and gladly teach," and our college trustees and overseers and rich alumni take advantage of this and expect them to live on wages which an expert chauffeur would regard as insufficient. Any bookshop worthy of survival can offer inducements at least as great as the average school or college. Under pleasant conditions you will meet pleasant people, for the most part, whom you can teach and form whom you may learn something.

Leaving him and going out into the paint-fuming air I had the feeling that I had been talking beyond myself, had used words and expressed attitudes not my own, that I was in the grip of some alien personality lodged deep within me. Like the servant about whom I'd read in psychology class who, during a trance, had recited pages of Greek philosophy which she had overheard one day while she worked. It was as though I were acting out a scene from some crazy movie. Or perhaps I was catching up with myself and had put into words feelings which I had hitherto suppressed. Or was it, I thought, starting up the walk, that I was no longer afraid? I stopped, looking at the buildings down the bright street slanting with sun and shade. I was no longer afraid. Not of important men, not of trustees and such; for knowing now that there was nothing which I could expect from them, there was no reason to be afraid. Was that it? I felt light-headed, my ears were ringing. I went on.

If we could free up the time pastors devote to prepping their sermons, and making sure the choir is ready, and leading trustees meetings, and figuring out the next stewardship campaign, we would create the time for them to be in the parks with the least and the lost, to be with those who are hurting, to be in prayer and contemplation to reenergize themselves, and to lead others to do all of these same things (which they will do when they see their pastor doing it). I truly believe that if we give our pastors time to love people, people will follow suit!

Nor could I fail to recall my friendship with Howard K. Beale, professor of American History at the University of North Carolina. There he was, one day in 1940, standing just outside my room in the men’s dormitory at St. Augustine’s, in his chesterfield topcoat, white silk scarf, and bowler hat, with his calling card in hand, perhaps looking for a silver tray in which to drop it. Paul Buck, whom he knew at Harvard, had told him to look me up. He wanted to invite me to his home in Chapel Hill to have lunch or dinner and to meet his family. From that point on we saw each other regularly. After I moved to Durham, he invited me each year to give a lecture on “The Negro in American Social Thought” in one of his classes. One day when I was en route to Beale’s class, I encountered one of his colleagues, who greeted me and inquired where I was going. I returned the greeting and told him that I was going to Howard Beale’s class to give a lecture. After I began the lecture I noticed that Howard was called out of the class. He returned shortly, and I did not give it another thought. Some years later, after we both had left North Carolina, Howard told me that he had been called out to answer a long-distance phone call from a trustee of the university who had heard that a Negro was lecturing in his class. The trustee ordered Beale to remove me immediately. In recounting this story, Beale told me that he had said that he was not in the habit of letting trustees plan his courses, and he promptly hung up. Within a few years Howard accepted a professorship at the University of Wisconsin. A favorite comment from Chapel Hill was that upon his departure from North Carolina, blood pressures went down all over the state.

Then she dropped down on the window seat and leaned throbbing temples against the cool glass. She had been on her feet since five that morning, doing everybody's bidding, scolded and hurried by a nervous matron. Mrs. Lippett, behind the scenes, did not always maintain that calm and pompous dignity with which she faced an audience of Trustees and lady visitors. Jerusha gazed out across a broad stretch of frozen lawn, beyond the tall iron paling that marked the confines of the asylum, down undulating ridges sprinkled with country estates, to the spires of the village rising from the midst of bare trees.

Christ said, not a single iota of the truth He gave was to be changed, then by what right do we sit in judgment on Divinity and say: This much of Your truth we will accept, because it pleases us, and this much we will reject? We are not the creators of divine truth; we are only the trustees and the guardians. God’s truths are not optional any more than the right to happiness is optional; they are not debatable any more than the multiplication table is debatable. Any sect which starts with the assumption that it has rights over God’s truth proves that it is man-made, and a religion that is man-made can be man-unmade. But a Church which is God-made cannot be man-unmade.

who shall in any way, publicly or privately, in print, writing, or by the spoken word, adversely criticize military training at or by Isaiah College, or in any other institution of learning in the United States, or by the state militias, federal forces, or other officially recognized military organizations in this country, shall be liable to immediate dismissal from this college, and any student who shall, with full and proper proof, bring to the attention of the President or any Trustee of the college such malign criticism by any person whatever connected in any way with the institution shall receive extra credits in his course in military training, such credits to apply to the number of credits necessary for graduation.

SHE TOLD THE TRUSTEES, who had surely vacationed in the Caribbean, about the Carib Indian chief who was about to be burned at the stake by Spaniards. His crime was his failure to see the beauty of his people's becoming slaves in their own country. This chief was offered a cross to kiss before a professional soldier or maybe a priest set fire to the kindling and logs piled up above his kneecaps. He asked why he should kiss it, and he was told that the kiss would get him into Paradise, where he would meet God and so on. He asked if there were more people like the Spaniards up there. He was told that of course there were. In that case, he said, he would leave the cross unkissed. He said he didn't want to go to yet another place where people were so cruel.

Sharpshooters Yeomanry Museum who, with his fellow trustees, have allowed me to use a number of their photographs in this book. I wish them the best of luck as they establish their regimental museum at Hever Castle. I would also like to thank the staff at the Air and Army historical branches who have also been particularly helpful in allowing me to access and use their crown copyrighted images. I would particularly like to single out Jo Bandy and Bob Evans in the Army Historical Branch and Mary Hudson in the Air Historical Branch. I feel I have been blessed in finding an excellent publisher in Helion. Duncan Rogers and his team have been helpful and enthusiastic about the book and made generous allowances for photos, diagrams and maps. I should add that George

We attach to most of our chapels a cultural hall so that our youth may have a place to dance, to perform their talents in musicals and other uplifting entertainment, and we hope our youth leaders as trustees of the building will see to it that only wholesome, uplifting activities are performed in this building. Should you have any reservations whether or not an activity, a style of dancing or tempo of music is in accord with Church standards, may I suggest this guide: Does it uplift and inspire one to higher ideals? Does it develop wholesome relationships between young men and women, or appeal to and arouse their baser instincts? Will it cause one to be a better Latter-day Saint and lead one closer to the Savior? Avoid all activities and dances which bring the world's demoralizing standards into this sacred meeting place.

Not everyone on campus was fond of my hobbies. After football practice one day, one of my coaches informed me that the dean of men wanted to see me. I wasn’t sure what I had done wrong, but I knew they had me on something. I walked into the office, and he asked me to close the door. “We have a problem,” he said. “Do you know what street you live on? Do you know the name of it?” “Vetville?” I asked him. “Let me refresh your memory,” he said. “You live on Scholar Drive.” Apparently, the president of Louisiana Tech had given members of the board of trustees a tour of campus the day before. “When we went to where you live, it wasn’t very scholarly,” the dean told me. “There were old boats, motors, duck decoys, and fishnets littering your front yard. He was embarrassed. This is an institution of higher learning.” “That’s my equipment,” I told him. “But everybody’s yard is mowed-except yours,” he replied. “At least the frost will get it,” I said. “It will lay down flat as a pancake when the frost gets it.” “It’s July,” the dean said. “Cut your grass.

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?

It doesn't take ten years of study, you don't need to go to the University, to find out that this is a damned good world gone wrong. Gone wrong, because it is being monkeyed with by people too greedy and mean and wrong-hearted altogether to do the right thing by our common world. They've grabbed it and they won't let go. They might lose their importance; they might lose their pull. Everywhere it's the same. Beware of the men you make your masters. Beware of the men you trust. We've only got to be clear-headed to sing the same song and play the same game all over the world, we common men. We don't want Power monkeyed with, we don't want Work and Goods monkeyed with, and, above all, we don't want Money monkeyed with. That's the elements of politics everywhere. When these things go wrong, we go wrong. That's how people begin to feel it and see it in America. That's how we feel it here -- when we look into our minds. That's what common people feel everywhere. That's what our brother whites -- "poor whites" they call them -- in those towns in South Carolina are fighting for now. Fighting our battle. Why aren't we with them? We speak the same language; we share the same blood. Who has been keeping us apart from them for a hundred and fifty-odd years? Ruling classes. Politicians. Dear old flag and all that stuff! Our school-books never tell us a word about the American common man; and his school-books never tell him a word about us. They flutter flags between us to keep us apart. Split us up for a century and a half because of some fuss about taxing tea. And what are our wonderful Labour and Socialist and Communist leaders doing to change that? What are they doing to unite us English-speaking common men together and give us our plain desire? Are they doing anything more for us than the land barons and the factory barons and the money barons? Not a bit of it! These labour leaders of to-day mean to be lords to-morrow. They are just a fresh set of dishonest trustees. Look at these twenty-odd platforms here! Mark their needless contradictions! Their marvellous differences on minor issues. 'Manoeuvres!' 'Intrigue.' 'Personalities.' 'Monkeying.' 'Don't trust him, trust me!' All of them at it. Mark how we common men are distracted, how we are set hunting first after one red herring and then after another, for the want of simple, honest interpretation...

In the age of democratic nationalism, imperialism needed deeper self-justifications: The idea that despotism of any kind was an offence against humanity, had crystallised into an instinctive feeling, and modern morality and sentiment revolted against the enslavement of nation by nation, of class by class or of man by man. Imperialism had to justify itself to this modern sentiment and could only do so by pretending to be a trustee of liberty, commissioned from on high to civilize the uncivilized and train the untrained until the time had come when the benevolent conqueror had done his work and could unselfishly retire. Such were the professions with which England justified her usurpation of the heritage of the Moghul and dazzled us into acquiescence in servitude by the splendour of her uprightness and generosity. Such was the pretence with which she veiled her annexation of Egypt. These Pharisiac pretensions were especially necessary to British Imperialism because in England the Puritanic middle class had risen to power and imparted to the English temperament a sanctimonious self-righteousness which refused to indulge in injustice and selfish spoliation except under a cloak of virtue, benevolence and unselfish altruism.

It was normal, then, that he should be missed, even mourned—for it’s a hard thing when someone dies at a school like Hampden, where we were all so isolated, and thrown so much together. But I was surprised at the wanton display of grief which spewed forth once his death became official. It seemed not only gratuitous, but rather shameful given the circumstances. No one had seemed very torn up by his disappearance, even in those grim final days when it seemed that the news when it came must certainly be bad; nor, in the public eye, had the search seemed much besides a massive inconvenience. But now, at news of his death, people were strangely frantic. Everyone, suddenly, had known him; everyone was deranged with grief; everyone was just going to have to try and get on as well as they could without him. “He would have wanted it that way.” That was a phrase I heard many times that week on the lips of people who had absolutely no idea what Bunny wanted; college officials, anonymous weepers, strangers who clutched and sobbed outside the dining halls; from the Board of Trustees, who, in a defensive and carefully worded statement, said that “in harmony with the unique spirit of Bunny Corcoran, as well as the humane and progressive ideals of Hampden College,” a large gift was being made in his name to the American Civil Liberties Union—an organization Bunny would certainly have abhorred, had he been aware of its existence.

The scheme began to unravel following the Panic of 1873 when railroad investments failed. The bank experienced several runs at the height of the panic. The panic would not have affected the bank if it had been a savings bank, but by 1866, the business of the bank had become…reckless speculation, over-capitalization, stock manipulation, intrigue and bribery, and downright plundering…. In a last ditch effort to save the bank, the Trustees appointed Frederick Douglas as Bank President in March of 1874. Douglass did not ask to be nominated and the Bank Board knew that Douglass had no experience in banking, but they felt that his reputation and popularity would restore confidence to fleeing depositors….Douglas lent the bank $10,000 of his own money to cover the bank’s illiquid assets….Douglass quickly discovered that the bank was full of dead men’s bones, rottenness and corruption. As soon as Douglass realized that the bank was headed towards certain failure, he imposed drastic spending cuts to limit depositors’ losses. He then relayed this information to Congress, underscoring the bank’s insolvency, and declaring that he could no longer ask his people to deposit their money in it. Despite the other Trustees’ attempts to convince Congress otherwise, Congress sided with Douglass, and on June 20, 1874, Congress amended the Charter to authorize the Trustees to end operations. Within a few weeks’ time, the bank’s doors were shut for good on June 29, 1874, leaving 61,131 depositors without access to nearly $3 million dollars in deposits. More than half of accumulated black wealth disappeared through the mismanagement of the Freedman’s Savings Bank. And what is most lamentable…is the fact that only a few of those who embezzled and defrauded the one-time liquid assets of this bank were ever prosecuted….Congress did appoint a commission led by John AJ Cresswell to look into the failure and to recover as much of the deposits as possible. In 1880, Henry Cook testified about the bank failure and said that bank’s depositors were victims of a widespread universal sweeping financial disaster. In other words, it was the Market’s fault, not his. The misdeeds of the bank’s management never came to light.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

Notice that Jesus knows exactly who he is asking to lead his community: a sinner. As all Christian leaders have been, are, and will be, Peter is imperfect. And as all good Christian leaders are, Peter is well aware of his imperfections. The disciples too know who they are getting as their leader. They will not need—or be tempted—to elevate Peter into some semi-divine figure; they have seen him at his worst. Jesus forgives Peter because he loves him, because he knows that his friend needs forgiveness to be free, and because he knows that the leader of his church will need to forgive others many times. And Jesus forgives totally, going beyond what would be expected—going so far as to establish Peter as head of the church.11 It would have made more earthly sense for Jesus to appoint another, non-betraying apostle to head his church. Why give the one who denied him this important leadership role? Why elevate the manifestly sinful one over the rest? One reason may be to show the others what forgiveness is. In this way Jesus embodies the Father in the Parable of the Prodigal Son, who not only forgives the son, but also, to use a fishing metaphor, goes overboard. Jesus goes beyond forgiving and setting things right. A contemporary equivalent would be a tenured professor stealing money from a university, apologizing, being forgiven by the board of trustees, and then being hired as the school’s president. People would find this extraordinary—and it is. In response, Peter will ultimately offer his willingness to lay down his life for Christ. But on the shore of the Sea of Galilee, he can’t know the future. He can’t understand fully what he is agreeing to. Feed your sheep? Which sheep? The Twelve? The disciples? The whole world? This is often the case for us too. Even if we accept the call we can be confused about where God is leading us. When reporters used to ask the former Jesuit superior general Pedro Arrupe where the Jesuit Order was going, he would say, “I don’t know!” Father Arrupe was willing to follow, even if he didn’t know precisely what God had in mind. Peter says yes to the unknowable, because the question comes from Jesus. Both Christ’s forgiveness and Peter’s response show us love. God’s love is limitless, unconditional, radical. And when we have experienced that love, we can share it. The ability to forgive and to accept forgiveness is an absolute requirement of the Christian life. Conversely, the refusal to forgive leads ineluctably to spiritual death. You may know families in which vindictiveness acts like a cancer, slowly eating away at love. You may know people whose marriages have been destroyed by a refusal to forgive. One of my friends described a couple he knew as “two scorpions in a jar,” both eagerly waiting to sting the other with barbs and hateful comments. We see the communal version of this in countries torn by sectarian violence, where a climate of mutual recrimination and mistrust leads only to increasing levels of pain. The Breakfast by the Sea shows that Jesus lived the forgiveness he preached. Jesus knew that forgiveness is a life-giving force that reconciles, unites, and empowers. The Gospel by the Sea is a gospel of forgiveness, one of the central Christian virtues. It is the radical stance of Jesus, who, when faced with the one who denied him, forgave him and appointed him head of the church, and the man who, in agony on the Cross, forgave his executioners. Forgiveness is a gift to the one who forgives, because it frees from resentment; and to the one who needs forgiveness, because it frees from guilt. Forgiveness is the liberating force that allowed Peter to cast himself into the water at the sound of Jesus’s voice, and it is the energy that gave him a voice with which to testify to his belief in Christ.

Inferences concerning a trustee’s ability to accomplish specific tasks and honest intent to keep promises have been at the core of Western theorizing on trust since Deutsch (1960) initially defined trust as an individual’s confidence in the intentions and capabilities of a partner (Lewicki, McAllister, & Bies, 1998 for a review). This

Today’s most vociferous critics come from every position on the political spectrum. The right decries what it regards as the deliberate disregard by (liberal) foundation trustees and program staff of the intent of (conservative) donors, while the left opposes the long-term growth of foundation assets as an unhealthy concentration of wealth and power. Warren Buffett’s historic gift to the Bill and Melinda Gates Foundation has ratcheted up the concerns about the scale of foundation assets, although, despite the amazingly misleading press reporting of his gift as one to be added to the assets of the Gates Foundation, the Buffett gift is to be entirely spent within a year of the receipt of its installments, and indeed is contingent on the Gates Foundation’s also spending a minimum of 5 percent of its own asset value.

trustee

An illustration of the way in which modern science is siowiy adopting practices that have been long in use among primitive races, is to be found in the recent extensive use that is made of clay (kaolin) in our modern medicine. This is illustrated in the following: (3) In the course of an expedition to Lake Titicaca, South America, financed by the Percy Slade Trustees in which one of us (H.P.M.) took part, an interesting observation was made in regard to the diet of the Quetchus Indians on the Capachica Peninsula near Puno. These people are almost certainly descendants of the Incas and at the present time live very primitively. They exist largely on a vegetable diet of which potatoes form an important part. Immediately, before being eaten, the potatoes are dipped into an aqueous suspension of clay, a procedure which is said to prevent "souring of the stomach.

From the perspective of what became the Second Amendment, the most important essay was The Federalist No. 46, written by Madison and first published in the New York Packet on January 29, 1788. It clearly distinguished between the people and the two governments: “The Federal and State governments are in fact but different agents and trustees of the people, constituted with different powers, and designed for different purposes.” Further, “the ultimate authority ... resides in the people alone,” not in “the different governments.”69 As for the argument that the federal government would raise a standing army to oppress the people, Madison replied: To these would be opposed a militia amounting to near half a million of citizens with arms in their hands, officered by men chosen from among themselves, fighting for their common liberties, and united and conducted by governments possessing their affections and confidence. It may well be doubted, whether a militia thus circumstanced could ever be conquered by such a proportion of regular troops. Those who are best acquainted with the last successful resistance of this country against the British arms, will be most inclined to deny the possibility of it. Besides the advantage of being armed, which the Americans possess over the people of almost every other nation, the existence of subordinate governments, to which the people are attached, and by which the militia officers are appointed, forms a barrier against the enterprises of ambition, more insurmountable than any which a simple government of any form can admit of. Notwithstanding the military establishments in the several kingdoms of Europe, which are carried as far as the public resources will bear, the governments are afraid to trust the people with arms.70 A militia of “half a million of citizens with arms in their hands” would have been virtually all able-bodied male citizens out of the American population of three million. The “citizens” constituted the militia, and they had “arms in their hands.” The success of this armed citizenry had been demonstrated in the American Revolution. Unlike other peoples, the Americans were armed, and the resistance of the state governments would bar a federal tyranny. By contrast, the European monarchies were “afraid to trust the people with arms.” In short, the keeping and bearing of arms by the citizens would preserve the republic and protect liberty.

And it is amazing how often the most trustworthy trustees are those who have personally experienced the worst that idolatry and injustice can do. There is good news for all those who have been thrown into the pit by the Nietzschean power plays of every human structure and system—God does not forget his image bearers even in the deepest and darkest prison. And there is hard news for those who seem like the children of privilege, the ones who are handed the robe and ring even before they deserve it; they too will be broken by the very institutions they thought they would rule, and will have to choose whether to forgive and serve them nonetheless, to seek destructive dominance, or to descend into a hell of their own disappointment. It might seem like it should not be this way. Surely institutional problems require institutional solutions. But this is not the witness of Scripture. Instead, over and over, both the most likely suspects and the most unlikely ones are called by God to become trustees. God works through the favorite son Joseph, and God works through the Canaanite prostitute Rahab. God calls Saul, the tall and dominant warrior, and God calls David, the youngest son keeping the sheep. Esther and Ruth, Nehemiah and Ezekiel, Hezekiah and Jeremiah—the story of the institutions of the world hinges not on institutions but on persons. It hinges on image bearers, and on their very personal responses to the injustice and idolatry that surround them, whether they become caught up in god playing or humbled in worship, corroded by cynicism or sustained by hope, bitter or forgiving. So the institutions of our time will be changed not by impersonal institutional forces; they will be changed by trustees, the image bearers who face their institutions’ failings, forgive them and lead toward a better way. One of them is named S. Kandaswamy. One of them could be you.

Table 5.2 Retiring before 70 Means Much Lower Benefits “Net” Replacement Rate for Medium Worker by Retirement Age, 1980–2030 Note: Year is date retiree reaches age 65. Replacement rate is net of Part B and D premiums, as well as taxation of benefits. Part B SMI deduction for 2030 assumes SMI continues to cover 26 percent of plan costs and uses Trustees’ Report enrollment and cost growth assumptions. The assumptions are that the beneficiary has enough other income to have benefits taxed (about $10,000 in 2030) and that the tax rate is 12.5 percent. Sources: Authors’ calculations based on Centers for Medicare and Medicaid Services (2013); and Social Security Administration (2013b).

Elly Kleinman Siyum Hashas Elly Kleinman (born 1952) is an American business executive and philanthropist best known as the founder and CEO of The Americare Companies.[1] He is the Co-Chairman of OHEL Board of Directors, Chairman of Camp Kylie Board of Trustees and Former Trustee of the Maimonides Medical Center. In 2012 he was the Chairman of 12th Elly Kleinman Siyum HaShas

The problem arises when these businesslike elements become part of a comprehensive business model for the congregation that ignores biblical teaching. It might look something like this: Pastor = president/CEO Staff = vice presidents Members = shareholders/loyal customers Visitors = potential customers And the elders’ role? Elders = board of trustees

The South is dotted with towns haunted by the past. In Georgia, the towns of Waynesboro and Thomaston have similar war memorials, and other Southern memorials designate black veterans with a “C.” Clemson University is wrestling with demands to remove the name of Benjamin Tillman, a founding trustee and white supremacist, from a campus building.

The evidence demonstrates that an average worker who retired in 2011 would have paid $60,000 in Medicare-related taxes yet received $170,000 in benefits.18 This system cannot last forever, and it will not, given reality and mathematics. Indeed, in 2014, the trustees overseeing Medicare declared that the HI trust fund will run dry in 2030.

The Trustee by the very term used means that he is not the owner. The owner is one whose interest he is called upon to protect,’ i.e., the worker.

The silence of the biblical writings about the Edomite deity provides circumstantial evidence for its identification with Yahweh. Further indications strengthen this claim. First, Edom is qualified as 'the land of wisdom' in Jer. 49.7 and Obadiah 8. In a monotheistic context, it is difficult to assume that wisdom would have a source other than Yahweh. Furthermore, it seems that the book of Job, the main 'wisdom book' of the Bible, has an Edomite origin, thus strengthening the linkage between Edom and Yahweh. Second, the worship of Yahweh in Edom is explicitly mentioned in Isa. 21.11 ('One is calling to me [Yahweh] from Seir'), and the duty of Yahweh in regard to his Edomite worshippers is stressed by Jer. 49.11 ('Leave [Edom] your orphans, I [Yahweh] will keep them alive; and let your widows trust in me'). Third, according to the book of Exodus, Esau-Edom and not Jacob-Israel had to inherit Yahweh's benediction from Isaac (Exod. 27.2-4). This suggests that, before emergence of the Israelites alliance, Esau was the 'legitimate trustee' of the Yahwistic traditions. [Fourth]: The Israelite nazirim (the men self-consecrated to Yahweh in Israel) are compared by Jeremiah to the Edomites: 'For thus says the LORD: If those [the Israelite nazirim] who do not deserve to drink the cup still have to drink it, shall you [Edom] be the one to go unpunished? You shall not go unpunished; you must drink it.' Such a parallel between the elite of the Israelite worshippers (nazirim) and the Edomite people as a whole also suggests that Edom was the first 'land of Yahweh'. [Fifth]: The primacy of Edom did not disappear quickly from the Israelite collective memory. This point is clearly stressed by Amos (9.11-12): 'On that day I will raise up the booth of David that is fallen, and repair its breaches and raise up its ruins, and rebuild it as in the days of old; in order that they may possess the remnant of Edom...' Together, these five points suggest the conclusion that Yahweh was truly the main (if not the only) deity worshipped in Edom. In this case, it is likely that (1) the name of Yahweh was not used publicly in Edom, and (2) 'Qos' was an Edomite epithet for Yahweh rather than an autonomous deity. (pp. 391-392) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

also a natural water slide (described in my novel The Perfect Couple). Smith’s Point is open only during certain weeks of the summer, depending on the nesting of the endangered piping plover. As Lizbet says in this novel, Great Point is Nantucket’s ultimate destination. Great Point Light sits at the tippy-top of the long arm of sand that juts into the water to the north. Great Point is part of a nature preserve (hence the hefty sticker price for your vehicle) run by the Trustees of Reservations.

As Lizbet says in this novel, Great Point is Nantucket’s ultimate destination. Great Point Light sits at the tippy-top of the long arm of sand that juts into the water to the north. Great Point is part of a nature preserve (hence the hefty sticker price for your vehicle) run by the Trustees of Reservations.

Some basic principles will need to be explicitly accepted, such as that no one, absolutely no one, is to be entrusted with the operational use of power without the close oversight of fully functioning trustees.

Providing information to trustees on the basis suggested here is both difficult and expensive, and it clearly signals a new initiating role for trustees as contrasted with the usual reacting role in which trustees are nominal. If the transition is to be made in a constructive way, with a minimum of loss of vital force and a maximum gain in institutional strength, all constituencies, particularly internal officers and staffs, will need to want trustees to perform so that trustee judgments will stand on a par with all other judgments by or about the institution.

Having power (and every trustee has some power) one initiates the means whereby power is used to serve and not to hurt. Serve is used in the sense that all who are touched by the institution or its work become, because of that influence, healthier, wiser, freer, more autonomous, more likely themselves to become servants. Any institution that does not strive with all of its resources, human and material, to achieve the reasonable and the possible in these dimensions is not being adequately cared for by its trustees. That, I believe, is what the times we live in require.

Throughout this chapter I take the cue from this definition—that the role of trustees is to stand outside the active program of the institution and to manage. What they delegate to the inside operating executives is administration

Trustees are accountable to all parties at interest for the best possible performance of the institution in the service of the needs of all constituencies—including society at large.

The principal limitation of the conventional trustee role, as it is practiced today, is the common assumption by trustees that internal officers and staffs, left largely on their own and structured as they usually are, will see to it that the institution performs as it should, that is, close to what is reasonable and possible with its resources. The arguments against this assumption are presented in the last chapter in the section “Organization: Some Flaws in the Concept of the Single Chief,” a concept that seems likely to continue in force as long as trustees remain in their conventional nominal roles.

If one accepts the position that, as trustees now commonly function, they satisfy legal requirements and give the cover of legitimacy but little more, is not this arrangement neglect by trustees, administrators, and staffs in which all accept a more limited sense of obligation? Who is being deceived? At whose expense is this carried on? One is inclined to answer, “All of those who are served by, or depend on, the institution,” which, if it is a major one, can be a large number of people. They could be better served. Perhaps, though, the greater cost is the subtle (and in some cases not so subtle) compromise in the integrity of trustees, administrators, and staffs.

The answer to this question is that trustees need a new view of people at their best in institutional roles. That view can be simply stated: No person is complete; no one is to be entrusted with all. Completeness is to be found only in the complementary talents of several who relate as equals. This flouts one of the time-honored assumptions—almost an axiom—of administrative lore: “You cannot manage by committee! Delegation of authority must be made to an individual.

The new assumption is that delegation of authority from trustees to operating executives is best made to a team of several persons whose exceptional talents are complementary and who relate to one another as equals, under the leadership of a primus inter pares (as discussed in the last chapter).

A New Concept of Trust. Everyone in the institution has a share in building trust. The administrators have the major responsibility for institutional performance that merits trust. However, if there is not enough trust (and the premise stated at the beginning of this chapter is that in most institutions today there is not enough trust) and if the level of trust has been low enough long enough, then it must be assumed that internal administrators, as institutions are now structured, will not deliver an adequate amount of it. It is then the obligation of trustees to fulfill what their title implies and become initiating builders of trust. They should see this as their role. They will not supersede administration in doing this. Rather, they will become strengtheners of administrators in their trust-building roles.

D. The donors do not trust the governance structure of the typical university in which trustees are in a nominal and reactive role. They believe that if the usual process of university governance were going to produce an answer to the need they clearly see, it would already have done it. The need, as they see it, is not obscure. So if a better way is to be forthcoming, something has to change. The change they are proposing is that trustees shift their role toward more affirmative educational leadership.

The faculty members who support these three contentions will tell you that the fundamental flaw in the structure of the university is that the faculty governs the institution, yet the primary loyalty of too many faculty members as individuals is not to their university or even to their students, but to their discipline, their professional expertise and reputation, and their colleagues that share these in universities generally. Perceptive faculty members know this, and the donors know it. And the donors are wise enough to accept that they cannot, and ought not, use their influence to try to change the predominant loyalty of faculty members. Perhaps this is what a good teacher-scholar has to be. The donors also know that the trustees have given the faculty so much power that the administrators cannot lead them in their educational goals. So the trustees must assume more leadership.

Trustees have the obligation to oversee the use of power in order to check its corrupting influence on those to whom it is entrusted, and to assure that those affected by its use are positively helped and are not harmed.

A third ambiguity is the need for a healthy tension between belief and criticism as part of the dynamism that makes a high performing institution. Operating officers and staffs need to be mostly believing. Trustees need to be mostly critical. Administrators and staffs need to be mostly believing because the morale of those who do the work of the institution needs to be sustained, and part of the trust of all constituencies rests on a communicated belief in the rightness of what is being done. Trustees need to be mostly critical because it is the scrutiny of a critical attitude that keeps administrators and staffs on a true course.

If, as I have argued, all foundations have the obligation to be creative in the use of a substantial part of their funds, then trustees have the further obligation to set apart some staff members or consultants who are independent of the staff that deals with grant applicants. This separate staff should work on foundation-originated, creative projects exclusively, with complete insulation from involvement with grant applications and the decision process regarding them. In a large foundation this might work best if two wholly separate staffs were to report independently to the trustees.

To build his pyramid Cheops packed some pounds of rice into the stomachs of innumerable Egyptians and Israelites. We today would pack some pounds of coal inside steam boilers to do the same thing, and this might be cited as an instance of the superiority of modern civilization over ancient brute force. But when referred to the sun, our true standard of reference, the comparison is naught, because to produce these few pounds of coal required a thousand times more solar energy than to produce the few pounds of rice. We are simply taking advantage of an accidental circumstance. It took Cheops twenty years to build his pyramid, but if he had had a lot of Trustees, contractors, and newspaper reporters to worry him, he might not have finished it by that time. The advantages of modern engineering are in many ways over balanced by the disadvantages of modern civilization.

They will no longer be the owner of what they have, but merely the trustee. Those who follow Christ become a manager of what has been entrusted to them. Earthly things must now be used for the greater glory of God. Earthly treasures can no longer be used for selfish purposes. They must be invested in what will further the work of the kingdom. Let me make this personal. If you are to become a disciple of Christ, your entire life will no longer be your life. Your whole existence belongs to Him. Your time will no longer be your time. Instead, it will be His time to be used for His purposes. Your talents will no longer be your talents. Rather, they will become His and used for His purposes. Your treasure will no longer be your treasure, but simply entrusted to you for this brief time of your life. You must recognize that all that you have must be seen as His assets.