Fulfilling the Promise of the New Life

It is commonly thought that, at some point, one in a leadership or professional role has to choose between being a good person and being a good leader: that, in some circumstances, at least, one cannot be both. Also, though it is widely acknowledged that to lead effectively one must appear to be a good person, it is not necessary to actually be a good person. There is a wide spread suspicion that selective wickedness and hypocrisy is necessary to effective leadership. (A view often associated with Machiavelli.) Your theme of “Ethical Foundations for Leadership” suggests—does it not?—that this suspicion may be mistaken, and that in fact leadership as it should be depends upon excellent moral character in the leader. Let us begin with some clarifications:

"THE PROBLEM AND THE CHALLENGE: The lack of coherent and observed societal ethics, revealed by business and other scandals, challenges our culture to consider the role of education in responding to the current ethics crisis."

This is a transcript of a talk given at the God and Governing Conference held at Trinity International University in February 2008. Published in God and Governing: Reflections on Ethics, Virtue, and Statesmanship, Ed. Roger N. Overton, Wipf & Stock Publishers, 2009. Also published in 2016 as Chapter 34 of Renewing the Christian Mind by Dallas Willard (HarperOne Publishers).

Edmund Husserl was notable for his insistence that the primary work of the philosopher was finding things. Most importantly, the philosopher has the task of finding the 'things' that philosophers themselves talk about, in order to see if they really are as represented in philosophical discussions. The recommended flight to the "things themselves," for which Husserl became famous, is precisely a flight originating from how those things had come to be represented. Once this flight is accomplished, we then have the task of clearing up terminology to fit things as they are. Only so can the intersubjectivity that characterizes scientific work be achieved. As we do our philosophical work we cannot be forever staring at essences. We want to think as well, and to interact with each other about our subject matter.

This book makes accessible a new vision of life redeemed—bought back—from the pawn shop run by the world, the flesh, and the devil: redeemed through a living, interactive relationship with Jesus Christ. It is new, however, only in relationship to recent practice, but as old as the people of Christ. The action takes place where redemption must take place, in the ordinary life that everyone must live, no matter what kind of "shows" may be running. The author makes clear how anyone and everyone can "take hold of that life which is life indeed." (2 Tim. 6:19) Starting right where they are, they can begin to do simple things that allow the water of spiritual life in Christ to surge through inner and outer channels parched from living "with no hope and without God in the world." (Eph. 2:12)

The unceasing human problem that lies back of the historical contrast between Athens and Jerusalem is the problem of finding an adequate basis in knowledge for life. Stated another way, it is the problem of dealing with reality in terms of assuredly true beliefs. This is usually understood to be a necessary condition for human prospering, if not of survival itself.

Athens and Jerusalem stand for importantly different ways of approaching this problem. Athens refers to the capacity of unaided human thought to grasp reality. It was among the Greeks of the ancient world that awareness most vividly arose of the human mind’s ability to grasp (some) reality by thinking, and Athens symbolizes that world-shaping discovery. Jerusalem, by contrast, refers to the declaration of reality and the gift of knowledge from a supreme, personal divinity, who cares about what happens in human life and intervenes to give direction and assistance...

This book is about life lived in constant, close contact with God, a life in which “Look, I am always with you”—as said by Jesus to his friends—becomes a day-to-day reality. It is about real life lived now in the kingdom of heaven.

Trevor Hudson is remarkably gifted at unrolling the contents of a scriptural story right into the midst of your life. He is an open soul—something learned through a long spiritual process in his life—who is able to open other souls. Yours and mine. This is our profound need: for our souls to be opened.

Foreword for Louis Angone's 2007 book concerning the personal life and leadership efforts of a pastor.