And both of these are simply an application of what Drucker said in The Effective Executive:

“To be effective, every knowledge worker, and especially every executive, therefore needs to be able to dispose of time in fairly large chunks. To have small dribs and drabs of time at [your] disposal will not be sufficient even if the total is an impressive number of hours.”

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• 9 Books I Recommend on Leadership
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I just noticed that The Teaching Company — which has a host of excellent courses on all sorts of subjects, from science to philosophy to mathematics to history — has the course Stress and Your Body on sale for 70% off right now.

One of the things that looks interesting about it is the way it looks at the physical effects that stress has.

You can get it by audio download, CD, video download, or DVD.

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Here’s a key paragraph:

“It is the discipline to discard what does not fit – to cut out what might have already cost days or even years of effort – that distinguishes the truly exceptional artist and marks the ideal piece of work, be it a symphony, a novel, a painting, a company or, most important of all, a life.”

Now, one qualification. I’ve seen people do this wrong — incredibly, horribly, terribly wrong.

The point is not about merely subtracting things. Some people get on this bandwagon and start chopping away, thinking they are being disciplined. They aren’t.

You need to get rid of the right things.

Lack of discipline is not merely doing a lot of things. It’s doing a lot of things outside of your hedgehog concept — the intersection of what you’re passionate about, what you can do with excellence, and (for organizations) what drives your resource engine.

I’ve seen people cut out a lot of great things that were inside their organization’s hedgehog concept and which there was staffing for, and the organization suffered. These people just didn’t know what they were doing. They got a hold of an important management concept, but they didn’t understand it rightly, and so misused it — to the organization’s detriment.

It is valuable to have a lot of things going on — as long as they are inside your hedgehog concept. The key to discipline is to stop doing the things that are outside of the overlap of those three circles.

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Update: I’m not able to get the direct link to the pdf to work, but if you scroll down on this page, you will find it about half way down. While you’re there, note that there is a lot of other helpful content worth taking a look at!

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“Effective executives know that they have to get many things done — and done effectively. Therefore, they concentrate — their own time and energy as well as that of their organization — on doing one thing at a time, and on doing first things first.”

“This is the ‘secret’ of those who ‘do so many things’ and apparently so many difficult things. They do only one at a time. As a result, they need much less time in the end than the rest of us.”

“The more one can concentrate time, effort, and resources, the greater the number and diversity of tasks one can actually perform.”

Note that: The more you concentrate your efforts, the greater number and diversity of things you can do. Concentration results in getting more done, not less.

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God does give us the desires of our hearts. He is not out to get us, or to make us wander the vocational wilderness forever. Sometimes we are “dumped” into short-term vocations which to us seem utterly meaningless and yet in some way providentially equip us with a skill which will be vital in our as yet unknown calling in life. We just cannot figure out God’s secret plan, but we can trust it and learn from natural as well as biblical sources how we might better discern our calling.

The questions, What are your skills?, What do you really enjoy?, What would get you up on Monday morning?, are in the realm of nature. Super-spirituality may look down on such mundane questions and try to steal into God’s secret chamber, but biblical piety is content to leaf through the book of nature. God has created us a certain way, given us certain habits, skills, longings, and drives.

Sometimes we over-spiritualize things and think God doesn’t care about whether we are in a role that is a good fit, or that considering our own desires and giftings in choosing what to do is somehow unspiritual.

Not true. Sometimes God will have us doing something that is not the best fit, but seeking the right fit is a good — and spiritual — thing to do. It is a matter of good stewardship to seek the best way to maximize the gifts, skills, and interests that he has given us.

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Throughout history, the great majority of people never had to ask the question.

What should I contribute? They were told what to contribute, and their tasks were dictated either by the work itself as it was for the peasant or artisan — or by a master or a mistress — as it was for domestic servants. And until very recently, it was taken for granted that most people were subordinates who did as they were told. Even in the 1950s and 1960s, the new knowledge workers (the so- called organization men) looked to their company’s personnel department to plan their careers.

Then in the late 1960s, no one wanted to be told what to do any longer. Young men and women began to ask. What do / want to do? And what they heard was that the way to contribute was to “do your own thing.” But this solution was as wrong as the organization men’s had been. Very few of the people who believed that doing one’s own thing would lead to contribution, self-fulfilment, and success achieved any of the three.

But still, there is no return to the old answer of doing what you are told or assigned to do. Knowledge workers in particular have to learn to ask a question that has not been asked before: What should my contribution be? To answer it, they must address three distinct elements: What does the situation require? Given my strengths, my way of performing, and my values, how can I make the greatest contribution to what needs to be done? And finally, What results have to be achieved to make a difference?

Consider the experience of a newly appointed hospital administrator. The hospital was big and prestigious, but it had been coasting on its reputation for 30 years. The new administrator decided that his contribution should be to establish a standard of excellence in one important area within two years. He chose to focus on the emergency room, which was big, visible, and sloppy. He decided that every patient who came into the ER had to be seen by a qualified nurse within 60 seconds. Within 12 months, the hospital’s emergency room had become a model for all hospitals in the United States, and within another two years, the whole hospital had been trans- formed.

As this example suggests, it is rarely possible — or even particularly fruitful — to look too far ahead. A plan can usually cover no more than 18 months and still be reasonably clear and specific. So the question in most cases should be. Where and how can I achieve results that will make a difference within the next year and a half? The answer must balance several things. First, the results should be hard to achieve — they should require “stretching,” to use the current buzzword.

But also, they should be within reach. To aim at results that cannot be achieved — or that can be only under the most unlikely circumstances — is not being ambitious; it is being foolish. Second, the results should be meaningful.

They should make a difference. Finally, results should be visible and, if at all possible, measurable. From this will come a course of action: what to do, where and how to start, and what goals and deadlines to set.

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The radical idea at the core of the strengths movement is that excellence is not the opposite of failure, and that, as such, you will learn little about excellence from studying failure.

This seems like an obvious idea until you realize that, before the strengths movement began, virtually all business and academic inquiry was built on the opposite idea: namely, that a deep understanding of failure leads to an equally deep understanding of excellence. That’s why we studied unhappy customers to learn about the happy ones, employees’ weaknesses to learn how to make them excel, sickness to learn about health, divorce to learn about marriage, and sadness to learn about joy.

What has become evident in virtually every field of human endeavor is that failure and success are not opposites, they are merely different, and so they must be studied separately. Thus, for example, if you want to learn what you should not do after an environmental disaster, Chernobyl will be instructive. But if you want to learn what you should do, Chernobyl is a waste. Only successful cleanups, such as the Rocky Flats nuclear facility in Colorado, can tell you what excellence looks like.

Study unproductive teams, and you soon discover that the teammates argue a lot. Study successful teams, and you learn that they argue just as much. To find the secrets of a great team, you have to investigate the successful ones and figure out what is going on in the space between the arguments.

Well said.

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Edwards also shows us that a well lived life doesn’t just happen; it requires intentionality. And intentionality manifests itself in certain “mechanisms” that help us maintain our intentionality. Edwards’ resolutions are one example of such a “mechanism.”

So Edwards is a good example not just of a life that is lived well, but also of the “practical side” of how to actually build that intentionality into our lives, rather than just letting it remain a vague wish that never takes deep root and makes a real difference.

Toward that end, it’s worth reflecting on and giving some thought to his resolutions. Many of you are familiar with them, I’m sure. What I’ve tried to do here is put them into a few categories that can perhaps help shed some additional light on the resolutions and how Edwards lived his life.

Obviously these categories are somewhat subjective. In one sense, everything could fit under the “spiritual life” category, for example. And things could be divided into more categories than I have here. But I hope that these categories help cast some additional light on Edward’s resolutions for you — and how you think about these areas of your own life. For example, we might not typically put something like resolution 7 (“Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life”) under “time management.” But I think it is extremely relevant to time management, and seeing it in that light helps us re-orient the way we think about time management for ourselves generally.

You’ll notice also that I’ve categorized this post under “managing yourself.” That is to underscore the point — which I think is often overlooked — that when we are talking about the spirituality of someone like Jonathan Edwards, we aren’t talking about anything different than the basic reality of how to manage our own lives. Managing yourself is actually a very spiritual thing, and ought to be understood in that light, rather than as simply a mix of secular disciplines (though there are many “secular”-seeming disciplines involved, especially as life gets more technological and complex).

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.

Remember to read over these Resolutions once a week.

Overall Life Mission

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

6. Resolved, to live with all my might, while I do live.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man doth, the same shall he receive of the Lord.” June 25 and July 13, 1723.

Good Works

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don’t hinder.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.


Time Management

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

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55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

Relationships

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

31. Resolved, never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration’s never to speak anything but the pure and simple verity.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

70. Let there be something of benevolence, in all that I speak.


Suffering

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

Character

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, “A faithful man who can find?” may not be partly fulfilled in me.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14′ and July ’3′ 1723.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

20. Resolved, to maintain the strictest temperance in eating and drinking.


Spiritual Life

Assurance

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

The Scriptures

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

Prayer

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

64. Resolved, when I find those “groanings which cannot be uttered” (Rom. 8:26), of which the Apostle speaks, and those “breakings of soul for the longing it hath,” of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear’, of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

The Lord’s Day

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord’s day. Sabbath evening, Dec. 23, 1722.

Vivification of Righteousness

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

Mortification of Sin and Self Examination

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

Communion with God

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

Aug. 17, 1723

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Courage is not simply one of the virtues, but the form of every virtue at the testing point, which means at the point of highest reality. A chastity or honesty or mercy which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky.

Doing good, and pursuing Christ-like character, is not something to do simply when it is easy. What really counts is when you continue being merciful or generous or justice-seeking or truth-affirming even when it is risky, dangerous, and possibly to your own disadvantage. To be merciful or loving or generous only when it is easy is not to be merciful or loving or generous at all.

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The answer is to neutralize them. Marcus Buckingham gives five ways to do this in his helpful resource kit The Truth About You. The resource kit covers a whole lot more than this, but here’s a quick summary of the five ways Buckingham gives to neutralize your weaknesses.

1. Just stop doing it

Some things that we think we need to be doing might not be necessary at all. Originally they may have been, but circumstances and needs have changed — and our thinking just hasn’t caught up yet.

So for some things, ask “do I need to be doing this at all?” And if in doubt, maybe stop doing it for a while and see what happens.

2. Partner up

As Buckingham puts it, “seek out someone who is strengthened by the very thing that weakens you.”

The power of partnering should not be under estimated. In one of his other books, Buckingham points to Bill Gates as  example and points out that “Bill Gates’s true genius, the genius that differentiates him from the masses, lies in his ability to find just the right partner at just the right time.”

In response to those who would say “of course he can find the right partners; he’s Bill Gates,” Buckingham responds: “The causal arrow actually goes the other way. He is ‘Bill Gates’ in part because he had a genius for finding the right partners.” “Whatever your assessment of Gates, when faced with a role that repeatedly calls upon your weaknesses, you would do well to remember that effective partnering is the quiet secret of the successful.”

3. Sharpen your strengths to make your weaknesses irrelevant

This means becoming so effective in your areas of strength that your weaknesses are overwhelmed; they become a non-issue.

He gives Tom Brady as an example here. He writes:

Brady holds the ball very tightly, which makes his passes exceptionally accurate, but it also prevents him from throwing the ball as far as other quarterbacks like John Elway, Brett Favre, or Brady’s predecessor at New England, Drew Bledsoe. Rather than try to transform him into someone he wasn’t, his coaches built their game plan around a series of short passing plays that would demand, and capitalize on, Brady’s awesome accuracy. When he took over from Bledsoe as the Patriots starting quarterback, Brady threw a record 162 passes in a row without an interception.

4. Look at your weakness through one of your strengths

This means finding a way to use your strengths to do the activity that weakens you.

Buckingham gives Rudy Giuliani as one example here. As an attorney, Giuliani was very effective at arguing his cases in court. But when he became mayor of New York, he struggled giving speeches to a roomful of people behind a lectern.

He worked at it and hired a speech coach, but still struggled. Then his coach said to him: “You love arguing. So turn every speech into an argument. Come out from behind the lectern, leave your notes behind, take questions from the crowd, and then walk around where everyone can see you and make your case.”

As Buckingham points out, this worked perfectly and has been Giuliani’s style ever since. “He comes across as comfortable, powerful, authoritative; exactly what a leader should be. He took his weakness — public speaking. He looked at it from the perspective of his strength — arguing. And he neutralized it.”

Buckingham adds:

“And oh, by the way, he has also gradually become better and better at doing regular public speaking. You’ll find this too. You’ll find that when you fall back on one of your strengths, it has a side effect of helping you with your weakness.

5. Suck it up and do it

Sometimes, obviously, this is just what you have to do.

But don’t go here too fast. That’s the mistake most people make — and thus they short circuit better approaches that will make them more effective for everyone.

So treat this as a last resort, and seek to minimize the time you have to spend here so that most of your time can be spent on your strengths.

Related posts:

• Unmanaged Time Often Flows Toward Your Weaknesses

I think we all realize the truth of Covey’s observations from the nature of human experience. As a parent, for example, it seems undeniable to me that my role is to raise my children to be responsible, creative, interdependent (not dependent) individuals who take responsibility for their own decisions.

But is this also biblical? In other words, is the importance of being proactive something we learn only from common grace (which we are to learn from — see, for example, Romans 12:17, where we are told to “respect what is good in the sight of all men”; that’s common grace), or is it also something we learn from the Bible?

William Carey, the great missionary and reformer to India, was proactive, and his proactive nature came directly from his understanding of the Bible. Vishal  Ruth Mangalwadi describe the biblical basis of Carey’s proactive nature perfectly in their book The Legacy of William Carey: A Model for the Transformation of a Culture. They don’t use the word “proactive,” but this is one of the best descriptions of the term that I’ve seen:

Carey’s heroism — a result of his understanding of vocation and destiny — represents the best form of the Western individualism that followed the Protestant Reformation.

One central emphasis of the Gospel is that each individual has to stand alone before God and give an account of his life. I cannot blame others for my life, any more than Adam could blame Eve for eating the forbidden fruit. I am responsible for my choices. I have to trust God and obey Him, whether or not those close to me obey Him. If I have disobeyed, I have sinned and need to repent.

Christian life begins with repentance that leads to conversion. Repentance implies a radical individualism — a person assuming responsibility for his or her own life. In India, religion had been a tool of social control over a person’s conscience, an instrument for quashing a person’s individuality. In contrast, when Jesus called His disciples to “forsake all” for the kingdom of God, He set them free to be themselves, to follow God and fulfill their destiny — their calling.

Christ’s disciples, as a result, became heroes who turned the world upside down. Sixteenth-century Reformers and nineteenth-century missionaries who followed Carey’s initiative resembled Christ’s apostles at this point.

We should be grateful that some parts of the Indian church today have recaptured Carey’s missionary vision and the individual heroism that accompanies it. They are the best hope for India’s marginalized millions.

I’d like to end the post right there, because it highlights the fact that being proactive is not about yourself, but is part of what leads to the hope of social reform and change. But I think it’s also important to distinguish this type of individualism from other forms that are not biblical, as the authors go on to do:

These remarks are not to imply that all facets of Western individualism are good or are rooted in biblical teaching. One stream of individualism that sprang from Enlightenment thinking was the kind summed up in the ethic of “self-reliance” taught by Emerson. This increasingly dominant form of individualism turns individual self-reliance into selfishness. Carey’s individualism, like the Lord’s, was both self-sacrificing and balanced by the biblical emphasis on the church being a body.

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This is the issue of performance load. Here’s how Josh Kaufman explains it in The Personal MBA:

Being busy is better than being bored, but it’s possible to be too busy for your own good.

Performance load is a concept that explains what happens when you have too many things to do. Above a certain point, the more tasks a person has to do, the more their performance on all of those tasks decreases.

Imagine juggling bowling pins. If you’re skilled, you may be able to juggle three or four without making a mistake. The more pins that must be juggled at once, the more likely you are to make a mistake and drop them all.

If you want to be productive, you must set limits. Juggling hundreds of active tasks across scores of projects is not sustainable: you’re risking failure, subpar work, and burnout. Remember Parkinson’s Law: if you don’t set a limit on your available time, your work will expand to fill it all.

Part of setting limits means “preserving unscheduled time to respond to new inputs.” This is necessary to handle the unexpected. And this means we must recognize that downtime is not wasteful. Kaufman goes on:

The default mind-set of many modern businesses is that “downtime” is inefficient and wasteful — workers should be busy all the time. Unfortunately, this philosophy ignores the necessity of handling unexpected events, which always occur. Everyone only has so many hours in a day, and if your agenda is constantly booked solid, it’ll always be difficult to keep up with new and unexpected demands on your time and energy.

Schedule yourself (in terms of appointments and projects) at no more than 80% capacity. Leave time to handle the unexpected. And to enable yourself to do this, realize that, counterintuitively, people (and systems — this is true of highways, airports, and all sorts of things) become less efficient when operating at full capacity, not more, and that downtime can actually increase productivity. If you keep these things in mind, you can help prevent your competence from being your undoing.

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