Work and Relationship

Ken and Scott Blanchard, at Fast Company:

Human relationships are dynamic, not static. Leaders who rest on their laurels or take people for granted can find themselves with problem relationships down the road.

When people sense a lack of connectedness with their leader–and as a result feel undervalued and unappreciated–they are much more likely to focus their energy on individual needs rather than to engage in the work of the organization. Once this happens, work relationships can quickly degenerate into emotional minefields.

When employees feel unappreciated, their performance suffers and they need support from their leaders. But leaders who see employee performance slipping often make things worse by focusing on employees’ poor performance and tightening up on discipline. This leads to even more feelings of alienation on the part of the employees. Now it seems as though leaders only care about what the employees have done for them lately. At this point, communication between employee and leader can be fraught with negative emotions and misunderstandings.

No wonder many leaders prefer to keep emotions completely out of the equation and instead maintain a professional distance in their work relationships. This approach might avoid the worst of the problems described above, but it won’t foster the emotional commitment and connectedness with the leader that is a key part of our employee work passion equation. Our research over the past five years has shown that the extent to which an individual perceives he or she has a supportive and personal relationship with his or her leader is one of 12 factors that lead to a sense of employee well-being and intentions to perform at a higher level.

Krish Kandiah, King Jesus Gospel, and Context

Krish Kandiah cares about evangelism, or gospeling, but cares that we learn to do so in context:

Its why when you use the off-the-shelf courses like Alpha and Christianity Explored – both can be helpful, but both can be dangerous because they can deliver the right message but to the wrong audience. If you tell the excluded and the marginalized that they are sinners in need of judgement as the entry point then you can push them further away from the kingdom. If you tell religiously self confident and judgemental people a gospel only of grace and acceptance you risk confirming them in their delusion that they are part of the kingdom.

The key is that context determines content. Just as Jesus doesn’t preach a fake scripted gospel message to everyone but rather finds takes time to understand the person standing in front of him and then explain to them the aspect of the gospel that connects with them. We need to triangulate between a sensitivity to the Spirit, a deep knowledge of the Bible and a listening and compassionate spirit to the people we are seeking to communicate with.

In 10 minutes there’s lots that can’t be said – what would you have added?

For the Common Good 1 (RJS)

I’ve been reading a book lately, For the Common Good: Principles of American Academic Freedom by Matthew W. Finkin and Robert C. Post. This book provides a historical description of the development of the ideals of academic freedom in the US, including the forces that have push for and against academic freedom. Stanley Fish, in his New York Times review, quoted on the cover of the paperback version noted:

This book is right on target. And you just have to love a book… that declares that while faculty must ‘respect students as persons’, they are under no obligation to respect the ‘ideas held by students’. Way to go!

The book is easy to read and quite enlightening. I recommend it for anyone active in the academy or interested in the ideals of academic freedom, whether you think academic freedom has gone too far and needs some constraints, or you feel it is under attack and in need of a strong defense.

The topic of academic freedom is of interest, or should be of interest, in light of many recent events. These range from incidents involving Christian scholars in Christian institutions to concerns about the liberal bias of the  secular academy to efforts at all levels to control the university. Stanley Fish had an interesting opinion piece in the New York Times on the topic last year – concentrating on the divide between liberals and conservatives. There is also an important pragmatic push in our society to view and to shape universities as conveyors and repositories of knowledge rather than as producers of knowledge and institutions for intellectual growth. Fish has yet another opinion piece in the New York Times discussing these issues of pragmatism and vocationalism in the university. In the context of all of these issues – and more – the idea of academic freedom is worth a look.

How do you understand academic freedom?

What is the purpose of academic freedom?

Do you think academic freedom is a value to be protected or an abuse to be reigned in?

[Read more...]

For and Against Calvinism 5

This series will go back and forth between Roger Olson’s Against Calvinism and Michael Horton’s For Calvinism. Today I want to look at Michael Horton’s chp called “Of Regents and Rebels: The Human Condition,” which is a good sketch of Calvinism’s “T,” or total depravity.

Horton importantly begins on a note that might jar many who are suspicious of Calvinism: “no theological system has been more affirming of this world and human nature” and that “Calvinism teaches that humans beings are basically good in their intrinsic nature, endowed with free will, beauty of body and soul, reason, and moral excellence” (35). You might want to tweet that! Most don’t look at Calvinism that way, but Horton makes this clear: by nature, these things are true. In other words, as originally created.

But once the Fall happened, this all changes. As created, humans are good; as fallen, humans are comprehensively affected by sin in all areas of life.

Humans, after the fall, are bound to their sin nature. They are “bent toward unbelief and sin.” Humans have “lost this freedom for righteousness before God.” We are a “race of rebels” — having been designed to be “regents.” All of this is consistent in Calvin, the Canons of the Synod of Dort, the Belgic Confession and the Westminster tradition.

Depravity then is not inherent but something that happens to human nature. And this sinful nature incurs God’s judgment and it imprisons the whole person. Total means extensiveness not intensiveness. Comprehensively, humans are fallen (cracked Eikons). The image of God remains but humans are in a fallen condition. Humans are not deprived of will but soundness of will.

Which leads to a big question: Do Calvinists believe humans can do good of their own free will? [Read more...]