Tag Archives: Ethics

21st Century Leadership, Part 1

August 8th, 2023 | Dr. Charlie Self

One glance at the headlines and we see a global crisis of leadership. In addition to the (alas, the almost expected) personal and institutional corruption and oppression, we are experiencing the consequences of two generations of separating personal and professional ethics, and the displacement of personal agency with the Leviathan of control over so much of life. When one adds ideological polarization to the mix, we have an elixir of exhaustion and hopelessness.

There are hopeful signs amidst the anarchy and soft totalitarianism. At the local and regional level in the USA and Europe, thoughtful people are pushing back against the impositions of elites. In Africa and Asia, a new generation of leaders is emerging and they care more about the basic necessities (education, economic opportunity, and infrastructure) for their people than flying ideological flags and virtue-signaling.

In this essay and the next one, I want to share four enduring facets of good leadership. These apply to all domains, from households to nations, religious communities to corporations. As we examine these qualities, we must exercise humility and first examine our lives well before evaluating and judging others. Jesus’ words, “judge not, lest you be judged…” were not a call to never evaluate the moral decisions of others. Jesus was telling us not to “pass sentence” on people and think we can accurately assess all that is in their hearts. Too many people are afraid to speak their minds on ethics, while others too quickly condemn what does not feel good to them.

Character – goodness, integrity, and personal wholeness – is the first and most important attribute of excellent leadership. Ancient and modern sages, empirical research, and thoughtful observation yield the same insight: many if not most of the problems of leadership have significant character issues underneath the surface controversies.

Please notice the three markers about character given above. Sometimes good character is undermined by immoral and rebellious behavior, with narcissism and solipsism permeating the soul. Sometimes there is conscious and unconscious fragmentation inside, as people think one set of rules applies to work, another to family, and another to their religion. This is “dis-integration” and a real problem for leaders in public spaces. There can also be deep psychological issues rooted in abuse, rejection, and trauma that undermine character development. And all of these problems can be masked by personal charisma, political skills, and technical expertise.

Good character matters and leaders must keep working on virtue development, integrity, and healing in order to serve well. Progress, not perfection, humility and genuine effort should be the basic norms as we develop and evaluate leaders.

The second facet of good leadership is a thorough understanding of one’s charisms. Here we are speaking of natural and spiritual gifts (all divinely bestowed) that can be developed to serve others. In addition to particular abilities, a sense of calling and purpose (vocation) must inform leadership foci and activities. Sometimes leaders struggle when their particular gifts are not a match for what is needed in a particular setting. Other times, leaders rely on certain gifts to cover character flaws and incompetence. Charisms matter and learning and refining here includes ones’ personality, strengths, narratives of success, along with particular abilities.

Leaders get in trouble when they go outside the boundaries of their overall abilities and attempt to be someone else. Problems also ensue when gifts are undeveloped or certain expressions are never refined. For example, no matter how much I practice, I cannot and must not aspire to being a singer. But I can keep improving the teaching and writing charisms that are part of my calling.

Good character and wisdom concerning one’s charisms are two facets of good leadership. In the next essay, we will look at two more areas: competencies and capacity. Leadership involves both innate giftedness and developed skills. May we all find our places of influence and flourish as we acquire wisdom and practice love.

The Way Forward, Part Six: A Public Ethics Primer: What Do We Prohibit, Promote, and Permit?

June 19th, 2021 | Dr. Charlie Self

Common sense and genuine consensus are in short supply in a world on edge and poised for a fight. Objectionable ideas are labeled, ‘triggers” and “violence” when they do not conform to the sensitivities of ever-changing groupthink. Free speech is under assault and critical words about cultural, political, and religious ideas are now “phobias.” Denouncing historical Jewish and Christian beliefs are fair game, however, because they symbolize oppression for the chattering classes untethered to religion.

How do we forge a principled middle ground in the wake of the onslaughts from ideologues more in tune with totalitarianism that pluralistic democracy? How do we ensure that freedom of conscience and religion, speech and government redress, and peaceable assembly remain foundations for our future?

One way forward is robust debate on ethics that affect public policy. We are not speaking about religious diets, dress, or deportment or the beliefs of peaceful communities. We must have civil discussion toward consensus on the values that will guide our experiment in virtue-based liberty. All societies have explicit and implicit values that help them cohere. For example, keeping promises is not only important for personal relationships. The entire (global and local) economy rests on trust: invoices paid, deliveries made, and the diligent efforts all engaged in the choreography of work. So, there is at least implicit agreement that trust matters.

There are three categories that can help order our thinking. First, what actions must be prohibited, without qualification? Most people will stand against all forms of assault or violence, dishonesty, endangerment of others, and theft, among many more. But before we move on, we must debate some areas that were previously obvious. Will we continue to penalize sexual practices between adults and minors? Will we prosecute crimes that we think are non-violent, but hurt the community, such as shoplifting? Several pharmacies serving the elderly in San Francisco closed because the DA would not prosecute thieves. On the other side, are we going to impose Orwellian limits on speech because some folks take offence? Will we continue to intimidate and silence speakers?

Second, what ideals, values, and actions will we positively promote as a society? Most folks would argue that personal responsibility, hard work, educational advancement, professional excellence, family cohesion, and care for others should be part of a consensus values system. But wait. Many of these values are now considered legacies and memes of oppression. If a father wants to support the mother and child of their union that is noble…unless it gets in the way of an abortion. Some Marxist theories remove almost all agency from the individual, making everyone part of the oppressed or oppressing classes. We should debate what virtues are essential and we will not always agree. The challenge is finding shared ideals in a world that thrives on anger and polarization.

The third category gets at the heart of liberty: what will we permit in a pluralistic society? Will we live peaceably with deep differences and debate with civility? We often confuse permission with promotion, and disagreement with intolerance. Here is an example: a deeply religious person believes that sexual intimacy is reserved for heterosexual, monogamous marriage (Most Christians, Jews, and Muslims, as a start). This same person is a good neighbor to gay couples or common-law couples next door. Desiring others change their practices is not intolerance – it is fidelity to one’s code or faith. Our religious friend is not depriving anyone of love – she or he has their particular standards. We do affirm freedom of conscience and religion and thankfully have no coercive state religion (unlike the majority of Islamic nations that prohibit or severely restrict other faiths). Will we allow the free exchange of moral and spiritual ideas, or marginalize groups that disagree with whatever trendy ideas are capturing the public imagination? Conservatives must affirm full liberty and progressives must not assume certain moral stances are intolerant.

May we care enough about others and pursue such dialogues on our pathways toward liberty and justice for all.

The Way Forward, Part Five: Good People, Bad Systems: Steps to Liberation

June 15th, 2021 | Dr. Charlie Self

In our contentious world, it is wise that we pause and examine some of the foundations of our current chaos. We are assailed with ideological inputs from all sides. The moment someone calls for personal responsibility for social ills they are labeled insensitive, racist, or worse. When another utters the words, “systemic injustice” they are branded a Marxist. Dialogues end in both cases and resolutions are far away.

This essay is not about ideological preferences or even specific public policies. My aim is unveiling a phenomenon that hinders human flourishing: we have many good people trapped in bad systems. For decades I have listened to thoughtful women and men offer innovative solutions in classrooms and over coffee, only to go back into their offices and organizations that stifle creativity and promote conformity.

These bad systems almost have a life of their own. They breed fantasies and fatalism – promising the world with just a bit more money or promoting a bureaucratic apathy of hopelessness that hopes next year’s budget includes them. These bad systems are in private and public agencies and recognizing the signs and refusing to submit to the inevitable are the first steps forward toward liberation.

There are three insights that will help us find freedom. First, we must recognize the phenomena of systemic captivity. These include losing sight of the mission, self-preserving activities, and forgetting that all systems are supposed to serve the mission, not become an end in themselves. Second, we must accept that real change is painful and includes many finding new employment or learning new skills. Effectiveness includes new efficiencies. Institutional systems must be nimble. Transitions can be compassionate, but they will not be easy. Third, advocates of systems change will be marginalized, even hated. The purest motives and the wisest pathways will still meet the inevitable resistance to change.

Here are two applications that can change history. The first is commitment to a balanced federal budget and more local administration of vital programs. We need the universal ethics of federal influence (to ensure fairness) and the efficiencies of local systems for many public programs. Of course, there will be many job changes if we get serious about this. A second application more fun: non-profit and for-profit partnerships that help further flourishing with each bringing the best of their ethos and systems to the particular causes they are working on together. Good ethics and best practices apply to both kinds of organizations.

Before we label or libel leaders, let’s pause and look at the systems in place and see if we can find common cause in reform that leads to better results.

The Way Forward, Part Three: An Ancient-Future Posture: Holiness and Hospitality

May 18th, 2021 | Dr. Charlie Self

“You are invalidating and rejecting people with your narrow-minded intolerance.” “The Bible is full of ideas that are outdated.” “You preach about loving everyone, but where is your call for justice?” “Yes, abortion is bad, but it is not the only issue.” “You keep wrapping the cross in the American flag.”

Biblical Christians and their communities are attacked daily with the above accusations, and much more. On one hand, rejection and even persecution are expected for Christians. On the other hand, Jesus said we were blessed when persecuted for righteousness’ sake, not our self-righteousness or religiosity. Recent events have uncovered the church’s deep need to reckon with and repent of many historical and contemporary hypocrisies and injustices. No one and no institution are immune to the trappings of false idols and ideologies, the lure of power, and the temptations of narcissism and pleasure-seeking.

From a posture of humility and fidelity to the gospel, what is a way forward for Christian witness and the Church in our era of accusation, cancellation, and rebellion?

Mining the riches of Scripture and history, there is an “ancient-future” (thank you, to the late Robert Webber and Pastor Dan Kimball for this term) posture that can transform the life of church, improve the credibility of her witness, and open doors to spiritual seekers. The criticisms above are sometimes the words of rebellious enemies of the gospel. More often, they reflect the heart-cries and confusion of those that desire to know Jesus and be in community, but cannot reconcile the chasm between declaration and demonstration, preaching and practice.

The private and public posture for the path forward is uniting holiness with hospitality. There is no need for doctrinal and moral compromise and the doors of relationship and grace are wide open for all. Sounds great in theory, but what do these terms mean in practice?

Holiness begins with reverence for the Almighty, surrender to his will, and finding our identity in Christ before any other loyalties of blood or soil. Holiness is not a “holier-than-thou” attitude – just the opposite. It is fidelity to the covenant and community through the Cross and Resurrection and a continual conversion of life away from self and sin toward service rooted in love for God and neighbor. Holiness means the ways of God are not optional, yet life is not reduced to rules. Holiness is more than particular deportment and discipline regarding sex or lifestyle choices. Holiness touches all dimensions of life. We worship the Lord God, not our idols. We are becoming whole, not living for self. We have healthy relationships, and do not see people in merely utilitarian ways. We have a sense of calling that is more than our current work, and our work is offered to God as worship. We desire all come to Christ, and that people of all faiths or none share in the common good we help create. A holy life is one of integration, where joy and justice, generosity and liberty, truth and toleration, and open-handed leaning and service are brought together.

With holiness as both passion and practice, hospitality is the natural companion. Jesus ate and conversed with both religious leaders and the marginal, exposing hypocrisy and delivering from destructive patterns. Hospitality has been a hallmark of the church from here earliest moments of fellowship in Jerusalem (Acts 2-6) to learning to live in community with diverse people (I Corinthians 10-14; Galatians 3; Colossians 3), and inviting seekers to hear the gospel and join the Church (Acts 13-28).

Christian hospitality helped create the first hospitals and hospices, hotels and homes for orphans. I am not claiming a Christian exclusive on compassion, just noting the goodness of persecuted believers who cared for plague victims in the 3^rd century and have pioneered the private and public institutions we take for granted today.

On a more personal and practical level, hospitality means welcoming seekers struggling with sin into the community, and walking with them as they consider the claims of Christ. Unconditional love and uncompromising holiness unite as we call everyone to submit to Christ and befriend and care for others. If our friends desire baptism and membership in the church, they are agreeing to learn to walk in the ways of the Lord and conform their lives to Scripture. This does not mean instant perfection nor should standards be changed. Business leaders must bring their daily ethics to the Cross. Addictions need counsel and healing. Lifestyles contrary to Christ are gradually abandoned in favor of pleasing God. Greed, classism, racism, sexism all yield to the Cross. And when we fail, there are friends and leaders ready as agents of forgiveness and restoration.

Keeping holiness and hospitality in divine balance will restore credibility and community. Loving God will open our hearts to repentance and loving our neighbors will create a receptive atmosphere for healing and hope. Knowing we are loved by God will help us confront personal iniquity and systemic injustice. Relativism yield to true righteousness and intolerance becomes inquiry. May we have the courage to take this pathway forward.

Rightly Ordered Loves, Part 1 Understanding Our Challenges

September 12th, 2019 | Dr. Charlie Self

In these contentious days, it is hard for voices of sanity to be heard about the name-calling and ideological noise. In this four-part series, I want to present a new vision and voice for public dialogue that offers hope for both peaceful engagement and prudential solutions to our seemingly intractable problems.

It is my conviction that underneath all the anger and insults are disordered human affections. Our “loves” are confused. “Passion” has replaced principle and emotions seem to triumph over ethics. When politicians argue that, “facts do not matter if you are moral” we have a serious confusion of categories, a loss of critical thinking, and signs of inner chaos.

Ancient sages often speak of at least four kinds of love: familial bonds, brotherly/sisterly affections, the comradery of soldiers and workers, and romantic attractions. Whether the stories come from China or Greece, Africa or India, such affections and their proper ethics are universal.

There is another type of love that the Hebrew Scriptures and Christian theology have brought to the world: the covenantal love of the Almighty (Hebrew: hesed) the unconditional and self-donating agape love embodied in the person and work of Jesus. This altruistic, holy, and sacrificial love helps all other loves find their proper place. Familial and friendship love are now rooted in sacrifice, and comradeship is more than suffering together – it can take on nobility. And erotic attractions – powerful as they are – have boundaries of behavior and loyalty.

So much of contemporary confusion comes from eros overtaking agape and the perversion of other categories that arises when self-fulfillment overtakes service. Whether it is sexual attractions and actions, economic policies, political discourse, or cultural expression, disordered loves subvert the common good and leave everyone ultimately impoverished.

We need visions and voices rooted in agape that considers others before self, and refines actions according to their long-term consequences and not immediate power and success. Stay tuned for the applications of agape to the challenges of our day. There is hope – but not in the lowest denominator of human passion, but the highest aspirations arising from the image of God in humankind.