Master Leader: Identitymarkmoore.org/Leadership/Identity.pdf ·  · 2018-02-19based upon eyewitness testimony and the other documents ... as one would expect from a Jewish author

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Master Leader: Identity

WHO do you think you are?

When we think about leadership we most often think about leading others. However,

every great leader knows that it begins with self-leadership. The hardest person to manage is

always ourselves. The easiest person to deceive is usually ourselves. Self-leadership is where we

develop our identity and identity flows out of our character. Hence, character is the foundation

of leadership. Our greatest leadership adversaries are internal enemies: insecurity, blind spots,

and fears. Leadership longevity is dependent on self-leadership. So prior to looking at Jesus’

vision, mission, values, strategies, and habits, we will examine his self-perception. We want to

learn from Jesus the importance of a clear identify for leadership. With that in mind: Who did

Jesus think he was?

If we wiped off the table for just a moment everything we learned in church, this

question becomes even more interesting. Pretend that you didn’t believe Jesus was the son of

God. Imagine that he didn’t raise from the dead. Approach him merely as a historical figure.

From that perspective this question is fascinating. On the one hand, you have a man known for

self-abnegation. Jesus was a master of humility, of kindness, of open acceptance to all sorts and

sundry. On the other hand, there has never been a figure who made more audacious self-

referential claims. “I am the resurrection and the life!” “I am the water of life.” “I am the bread

of life.” “Eat my flesh and drink my blood and you will have life.” Jesus equated himself to the

Temple, the Sabbath, and the Torah—the foundational elements of Judaism. Who does that?

Could there be more potentially inflammatory and offensive claims? That would be the cultural

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equivalent in America as a president saying, “I embody the Constitution. Like the flag, I should

be saluted. I like the Statue of Liberty, represent freedom.” This strange paradox in Jesus of

outrageously egotistical claims shrouded in unprecedented humility and self-sacrifice makes

him the most unique and effective leader in the history of humanity.

If you were to ask Jesus who he thinks he is, at least from the biblical record, there

would be two primary answers. First, he claimed to be the Son of God. Second, he identified

himself as the Son of Man. It is in these two claims that we discover the core of Jesus’ self-

awareness. That self-awareness drove everything he did and said. Thus, he models for us how

identity drives leadership. He is the model every master leader must follow.

Son of God

One of the features of Jesus leadership that distinguishes him from virtually all of the

religious leaders of history, particularly those of Judaism, is his sense of intimate and personal

connection with God. He wasn’t merely a prophet. He couldn’t be reduced to a rabbi, however

exceptional. He was more than a king. He believed himself to be the very Son of God, so much

so that he persistently called Yahweh, “My Father.”

This is confirmed in all four Gospels and in every strata of the tradition. We find it in his

parables and preaching, in his miraculous cures and in this heated debates, even in his private

prayers. In fact, every prayer Jesus ever prayed, he called God Father, with the single exception

of his cry from the cross, quoting Psalm 22:1, “My God, My God, why have you forsaken me.”

The following chart is a summary of the data:

Jesus identified God as: Matthew Mark Luke John Total

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Father 39 4 22 103 168

“My Father” 18 1 8 44 72

Though Mark has the fewest mentions of God as Jesus’ father, he includes what many

would consider the most robust acclamation. It comes in Mark 14:36. Jesus is praying in the

garden of Gethsemane the night before his assassination. Well aware of his impending doom,

Jesus pleads with God to remove from him his destined cup of suffering. Though all of the

Synoptics record this moment, only Mark adds the word Abba. This is an Aramaic term for

endearment, equivalent to “daddy”. That is hardly the kind of intimacy that a conservative

Jewish writer like Mark would makeup. For a Jew, though God was Father of the nation, to

claim him as a personal father – Abba – would be considered inappropriate. Surely this comes

from the authentic Jesus rather than the creativity of the Gospel writers. Only Jesus would have

been so bodacious as to pull Yahweh into a circle of familial intimacy.

Next to Mark, Luke has the least mentions of God as Jesus father. Twenty-two times in

Luke’s Gospel Jesus called God father. Eight of those times he says specifically “my father.” This

is not surprising given that Luke is a Gentile. You would not expect him to be as aware of Jesus’

Jewish culture. This is especially true given the fact that Luke never met Jesus. His record is

based upon eyewitness testimony and the other documents recording Jesus’ biography

(filtered, of course, through his own Greek culture and experience). Even so, there are two

passages unique to Luke that highlight God as Jesus’ father. The first is the famous parable in

Luke 15 we have come to know as The Prodigal Son. It is clear from the narrative that the lavish

love of this father is a metaphor for God. The second text comes from the crucifixion account in

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Luke 23:34 & 46. Only Luke records this opening statement by Jesus on the cross, “Father,

forgive them, for they know not what they do.” Then to close the crucifixion account Luke adds

another unique saying, “Father, into your hand I commit my spirit!” Even though Luke was a

Gentile he was acutely aware of Jesus’ self-awareness as God’s one and only son.

Matthew, as one would expect from a Jewish author and eyewitness, peppers his

account with red-letter statements from Jesus claiming God as his father. Thirty-nine times to

be exact Jesus calls God “father” and eighteen of those times he says “my father”. Yet Matthew

isn’t even close to John who uses the phrase one hundred and three times, forty-four of which

are personalized “my father”. At several points in the narrative God as Jesus’ father is the main

point of a major sermon. John chapters 5, 6, 8, 10, 14, 15, 16, 17, each average twelve mentions

of Yahweh as Jesus’ Father! Clearly this is a dominant theme in John’s Gospel. Again, it is not

because John made this up. It is because he was more closely connected to Jesus personally

and thus reflected more accurately his self-awareness that he was God’s son.

This is confirmed by a survey of other people’s perception of Jesus. You would expect

that angels and demons would be aware of his divine identity. It seems to go with the spiritual

territory. For example, Satan challenged Jesus’ status as Son of God when he tempted him in

the desert (Matthew 4:3, 6; Luke 4:3, 9). Satan knew what other angels also knew (Luke 1:35).1

Similarly, demons often identified Jesus as “Son of God” prior to being exercised (Matthew

8:29; Mark 3:11; Luke 4:41).

1 Interestingly, Adam, the first human being, was also identified as son of God (Luke 3:38). It is as if Jesus is

circling back to creation itself in order to become the perfected Adam so as to lead humanity into a different trajectory. “Son of God” though exception to our ears was normative at the time of creation. That’s who we are all intended to be. Through Jesus, that’s who we can become again.

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Similarly, it is also no surprise that Jesus’ closest followers picked up on his identity as

“Son of God” (Matthew 14:33; Mark 1:1; John 1:34, 49; 11:27; 20:31). It is, surprising, however,

that Jesus’ most vehement critics among the High Priests were aware of his claims (Matthew

26:63; 27:40, 43; Luke 22:70). They, of course believed that such a claim was blasphemy,

deserving of death (John 19:7). Nonetheless, their perception shows how common his claim

must have been. It was such a dominant feature, in fact, that a Roman Centurion at the cross of

Christ was well-aware of Jesus’ identity: “Surely this man was the son of God!” (Matt 27:54;

15:39).

Why does it matter that Jesus perceived himself as God’s son? Because, for Jesus, being

God’s son demanded submission. His most exalted title required a response of humility. There

is perhaps no other leadership lesson more misunderstood with more devastating

consequence. Whether Christian or not, we have seen the catastrophic consequence of leaders

who believe their power is a license rather than a responsibility. The old adage from Lord Acton

says, “Power corrupts; absolute power corrupts absolutely.” Jesus’ model of power with

humility is, therefore, one of the most important concepts for us to grasp if we are to lead well.

Below is a sampling of what it meant for Jesus’ ministry that he was under his Father’s

authority. It might be good for you to circle two or three of these that you could implement

immediately into your leadership practices to make the most impact most quickly.

1. Jesus delegated authority based on his Father’s revelation: “I assign to you, as my

Father assigned to me, a kingdom, that you may eat and drink at my table in my

kingdom and sit on thrones judging the twelve tribes of Israel.” Luke 22:29–30 (ESV) (cf.

Matt 16:17-18; 18:19; 20:23).

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2. Jesus prioritized people based on God’s priorities: “See that you do not despise one of

these little ones. For I tell you that in heaven their angels always see the face of my

Father who is in heaven.” Matthew 18:10 (ESV; cf. Matt 18:14; John 10:29)

3. Jesus submitted to suffering because of his Father’s will: “And going a little farther he

fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from

me; nevertheless, not as I will, but as you will.’” Matthew 26:39 (ESV; cf. John 10:18)

4. Jesus exercised authority only in alignment to his Father’s will: “All things have been

handed over to me by my Father, and no one knows who the Son is except the Father,

or who the Father is except the Son and anyone to whom the Son chooses to reveal

him.” Luke 10:22 (ESV)

5. Jesus commissioned the Holy Spirit according to his Father’s agenda: “And behold, I am

sending the promise of my Father upon you. But stay in the city until you are clothed

with power from on high.” Luke 24:49 (ESV)

6. Jesus worked on his Father’s timetable: “My Father is working until now, and I am

working.” John 5:17 (ESV; cf. John 10:37)

7. Jesus was glorified only by his Father: “If I glorify myself, my glory is nothing. It is my

Father who glorifies me, of whom you say, ‘He is our God.’ John 8:54 (ESV)

8. Jesus communicated only what his Father gave him: “No longer do I call you servants,

for the servant does not know what his master is doing; but I have called you friends, for

all that I have heard from my Father I have made known to you.” John 15:15 (ESV)

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How does all this impact our own leadership? A common misconception of leadership is

that it leads to freedom. It does not. It leads to obligation. If you are not aligned with a higher

authority, you will make a poor leader. Even the fractional few who are at the very top of an

organization, are NOT free from responsibility. Quite the contrary. They are under the heaviest

weight of obligation to their constituents, shareholders, customers, and employees. Master

leaders don’t avoid responsibility to others, they deliberately take on the mantel of service and

suffering such leadership demands.

The consequence of missing this primary principle is catastrophic for leaders. There are

dozens of major examples of hubris in leaders. Probably the most famous is Napoleon in 1812.

He was, without question, the most dominant in imposing leader over all of Europe. He had the

Empire of France and was the King of Italy. He led an army of 500,000 soldiers, the largest force

assembled in human history up to that point. He had not, however, subjugated his arch rival –

the Czar of Russia. He despised the in cow centric Emperor Alexander I who alone in Europe

refused to pay him homage.

His hubris drove him to march his army to Moscow. He was determined to put

Alexander in his place. That, however, was not to be. A string of unfortunate events, including

one of the worst winters on record, brought Napoleon to his knees. Because of his arrogance,

because he refused to listen to his advisers, because his narcissism, he was unwilling to leave it

any territory untouched by his dominion. Consequently, he lost his army, his empire, and his

Master Leader Principle #1

MASTER LEADERS ALIGN WITH A HIGHER AUTHORITY.

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pride. His meteoric career came to a crashing and with the brutal winter of 1812. He returned

home with less than 20,000 survivors, a loss of 96% of his soldiers. Leaders are often blinded by

the sycophant praise of their followers who hope to climb their coattails to success and

significance. Church leaders are certainly not immune. In fact, we are often more honorable

because the praise of men is in the shadow of the Almighty who has ordained us to lead, or so

we believe. It’s easy to lose ourselves if we are not firmly planted in submission to the Father.

Our greatest competence arises from the highest consciousness. Self-awareness enables our

submission to God. Our submission to God enables our exultation in his hierarchy.

Son of Man

The second major identity of Jesus was “Son of Man.” The concept is embedded firmly

in the Old Testament, one hundred and seven times to be exact. Ninety-four of these are found

in a single book—Ezekiel. It was God’s designation for his prophet to remind Ezekiel that he was

a mere mortal—warts, pimples, and all. It is not exactly an insult, but neither is it a compliment.

The purpose of the title is to point out human frailty. The first time we hear it is on the lips of

Balaam, a pagan prophet. He speaks on Yahweh’s behalf, “God is not a man, that he should lie,

nor a son of man, that he should change his mind. Has he said, and will he not do it? Or has he

spoken, and will he not fulfill it?” (Numbers 23:19). Job’s “friend,” Bildad, applied the term to

his buddy in a far from flattering form, “Behold, if even the moon is not bright and the stars are

not pure in his [God’s] eyes, how much less man, who is a maggot, and the son of man, who is a

worm!” (Job 25:5–6). One more illustration will make the point. It comes from the great poem

of Psalm 8:4, “What is man that you are mindful of him and the son of man that you care for

him?” David did not intend this as an insult, but it certainly puts a person in his place. All told,

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the term can sometimes be endearing but it is never flattering, except for one use in Daniel.

This passage is clearly the outlier and it is clearly the foundation for Jesus’ self-perception as the

“Son of Man.”

Daniel 7:13 portrays the “Son of Man” as an exalted individual. In this unique passage

Daniel has a vision. He sees God gloriously exalted on his throne. At his right hand suddenly

appears a divine figure. It is none other than the “Son of Man,” appearing in God’s presence. In

a stunning power-play he sits at God’s right hand. Verse 14, “He was given authority, glory and

sovereign power; all peoples, nations and men of every language worshiped him. His dominion

is an everlasting dominion that will not pass away, and his kingdom is one that will never be

destroyed.” This is quite the conundrum. How can a mere mortal attain divine status?

This was an ongoing conversation among Jewish Rabbis. One of the most famous, Aqiba,

commented on the two thrones of Daniel 7:9. He taught that one was for God and the other for

David (Babylonian Talmud, Sanhedrin 38b). However, the idea of a human sitting next to God

bordered on blasphemous. His fellow rabbi, Yose, rebuked him, “Aqiba, how long will you

profane the Divine Presence?” This should give us insight into how difficult it was for Jewish

leaders to accept that any human could share any of God’s glory. In defense of Aqiba, however,

Psalm 122:5 already established a precedent for David’s descendent (the Messiah) to share

God’s glory: “There the thrones for judgment were set, the thrones of the house of David.”

Clearly, God intended for a human to rule and judge alongside himself.

Moving from Daniel to the New Testament there is yet another conundrum. “Son of

Man” shows up eighty-five times and it is always Jesus. Curiously, every use of “Son of Man” in

the New Testament are in the Gospels (with the rare exceptions of Acts 7:56; Hebrews 2:6;

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Revelation 1:13; 14:14). Furthermore, every use in the Gospels is not only about Jesus, it is from

Jesus. It is as if only Jesus has the gall to call himself a mere mortal. Conclusion: Only Jesus is the

“Son of Man,” virtually only Jesus calls himself the son of man, and Jesus calls himself almost

nothing else. So if the term is one of denigration, except in Daniel where it implies

unprecedented exaltation, how does that jive with Jesus? How can Jesus be the exalted Son of

Man who humbles himself on the human plane. That is, precisely, the subtext of the

incarnation. It is the promise of the Old Testament, that God would come to his people and

change their destiny. This is the embryo of Jesus’ eternal biography.

“Son of Man”—The Big Idea

When we humble ourselves, God exalts us. It is a hard and fast rule in Scripture (2

Samuel 22:28; Proverbs 29:23; Ezekiel 21:26; Matthew 23:12; Luke 14:11; James 4:10; 1 Peter

5:5-6). Jesus models this spiritual law throughout his life. He came in incarnation and rose in

resurrection. He was born in poverty and ascended to a throne. He died on a cross and now

wears a crown. “Son of Man” is, in fact, the perfect title for Jesus. Why? By identifying himself

with frail and fragile humans, it gives space for God alone to exalt him. As the Apostle Paul says,

“Therefore God has highly exalted him and bestowed on him the name that is above every

name” (Philippians 2:9).

That’s why Daniel 7:13 is the only sufficient source for Jesus’ self-designation as “Son of

Man.” It is a title of humility, to be sure. Yet it is also the rightful recognition of his role at God’s

right hand. This comes into focus when Caiaphas grilled him at his trial. The High Priest

demanded an answer, “Are you the Christ, the Son of the Blessed?” The question was a set up.

If Jesus says “yes” he will be summarily executed for blasphemy. That’s why Jesus responded

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with a proof-text from Daniel 7:13, “I am, and you will see the Son of Man seated at the right

hand of the Power, and coming with the clouds of heaven” (Mark 14:62/Matt 26:64). Jesus

turned to the only text that could envelop both his humility and his exaltation.

This unique combination of sitting at the right hand of “Power” and coming on the

clouds of heaven is an unmistakable allusion to Daniel 7:13–14. It is also the necessary

background for Jesus coming “in the glory of his Father with the holy angels” (Mark 8:38; see

also Matt 10:23; 13:41; 16:28; 24:27, 30, 37, 39, 44; 25:31). Because Jesus knew who he was as

God’s son, he could identify with, even incarnate into, the human condition without losing sight

or hope of his role at God’s right hand.

This paradoxical combination of deity and humanity punctuate Jesus’ ministry. It began

when he healed a paralytic let down through the roof. Jesus said, “But that you may know that

the Son of Man has authority on earth to forgive sins … ” (Mark 2:10). Such authority to forgive

sins is reserved for Yahweh yet Jesus seems comfortable claiming it for himself and extending it

to the paralytic. In the same chapter he claims, “The Son of Man is lord even of the Sabbath”

(Mark 2:28). A moment of meditation on that statement reveals is jaw-dropping impact. The

Sabbath was established in Eden, not Sinai! Jesus is putting a stake in the ground where only

God can lay claim. He is asserting the same right as the very God who created the world in the

beginning. That’s not all. Not only does he claim authority from Eden, he claims to arbitrate the

final judgment in heaven (Matt 13:41; 16:27). More than that, he lays claim to the throne of

glory in eternity (Matt 19:28). This is bodacious in the extreme.

On the other hand, the Son of Man had no place to lay his head (Matt 8:20). He came

eating and drinking like every other human (Matt 11:19). He was betrayed by a friend (Mat

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26:24, 45) and would suffer at the hands of the Sanhedrin (Mark 8:31; 9:12, 31; 10:33; 14:41).

He is, in every way human and claims every right and privilege of the divine. This may come as a

shock. Nonetheless, how else could the God of the universe relate to, connect with, and

communicate with the human population that he loved so desperately. God went to

extraordinary lengths to have a relationship with us.

Son of Man—the Consequence

After Jesus’ resurrection, none of the human limitations of the “Son of Man” apply any

more. Remember, there are four uses of “Son of Man” after the gospels and each portray him

as a divine figure, no longer subject to human frailty. (1) In Acts 7:56 Stephen sees Jesus high

and exalted, occupying the throne at God’s right hand. “Behold, I see the heavens opened, and

the Son of Man standing at the right hand of God.” There it is, the throne promised to the Son

of Man in Daniel 7:13.

(2) Hebrews 2, is a bit more complex. The author quotes a stanza from Psalm 8.

According to that Psalm, though God alone is exalted in heaven, humans are the pinnacle of his

creation on earth. They are appointed to rule over all other things God created. Because of sin,

however, humanity lost its dignity and aborted its calling to care for creation. We were, thus,

incapable of accomplishing God’s commission. Therefore, it required an impeccable person—a

model human to circle back to Edenic perfection—to recover our role by suffering our fate.

Jesus took on himself the penalty due us so he could return to us the dignity God designed for

us.

(3) Revelation 1:13 paints Jesus with the same brushstrokes as the Son of Man in Daniel

7:13. Only this time he doesn’t just share God’s throne but his physical features. He too has

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white hair, blazing eyes, and a voice of thunder (1:14-15). He is the incarnation of Yahweh

himself. (4) Similarly, Revelation 14:14 portrays Jesus with the face of God, “Then I looked, and

behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on

his head, and a sharp sickle in his hand.” There is no longer any human frailty. The Son of Man

and the God of Creation are one and the same.

Jesus incarnation is not just a gift to us; it is a model for us. If we imitate him, our fate

will follow his. That is not to say that we will sit on a throne next to God. Rather, it is to say that

anyone God exalts to any position of status he demands as a prerequisite a posture of humility.

It is our self-abnegation amidst humanity and qualifies us to lead in God’s economy. Simply put,

when we humble ourselves, God will exalt us.

Summary: Jesus’ self-identity can be summarized into titles that he himself applied: Son

of God and Son of Man. “Son of God” demonstrated his loyalty to his Father who was his higher

authority. It was God’s will that determined his actions. It was God’s agenda that drove his

priorities. This, of course, is in the context of love. Loyalty without love lacks longevity. None of

us can serve at our best if we don’t love the person we report to, the organization we are

building, and the mission we are fulfilling.

Because Jesus was the Son of God, he was well aware of his status and position. He

knew he could walk on water, forgive sins, win debates, and ultimately judge the world. Yet he

chose for himself the title “Son of Man” precisely because it reminded him that anyone who is

Master Leader Principle #2

MASTER LEADERS SERVE OTHERS HUMBLY, ALLOWING GOD ALONE TO EXALT THEM.

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exalted should humble themselves in service to humanity. This paradoxical combination of

loving loyalty to God and humble sacrifice for humans is the primary distinction of the Master

Leader.

Building your Identity as a Leader

How can I lead like Jesus? Whether you are a Christian or a pre-Christian, whether you

are leading a church, a nonprofit, a sports team, or a business, the answer is the same. All

leadership begins with leading yourself. If a leader lacks confidence his or her power will be

exercised for self-promotion or self-preservation. That doesn’t mean that all of their efforts

will be in vain, selfish, or self-defeating. What it does mean, however, is that when the pressure

of leadership exceeds one’s inner strength, a leader’s actions turn inward rather than outward.

Instead of carrying out the mission, a leader will build fences of protection. Sometimes

this comes in the form of self-promotion publicly whether that is taking to a stage, boasting

around the water cooler, bullying peers or subordinates, or fits of rage when others seem

disloyal or incompetent. Perhaps that’s even you. So here are a few questions for self-diagnosis.

LEADERSHIP ASSESSMENT TOOL: What type of leader am I

1. Do you ever find yourself seeking attention for your performance?

That will almost

never be me I’m like that some of

the time. Occasionally that

describes me.

Some people would say that about me, but others would

not.

I’m like that some of the time.

2. When is the last time you gossiped about a colleague or subordinate under the guise of “assessment” or

“concern”?

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LEADERSHIP ASSESSMENT TOOL: What type of leader am I

That will almost

never be me I’m like that some of

the time. Occasionally that

describes me.

Some people would say that about me, but others would

not.

I’m like that some of the time.

3. How often do your dinner table conversations revolve around colleagues (either above or below you)

that are difficult to deal with?

That will almost

never be me I’m like that some of

the time. Occasionally that

describes me.

Some people would say that about me, but others would

not.

I’m like that some of the time.

4. Are you frustrated with a superior because they are restricting you from excelling in your role?

That will almost

never be me

I’m like that some of the time.

Occasionally that describes me.

Some people would say that about me, but others would

not.

I’m like that some of the time.

If this sounds familiar, there actually some actions you can take that will help you lead

better whether that is vertically or horizontally. After decades of research and mountains of

literature, the core advice of great leadership has more to do with self-leadership that leading

others. The common coin for this idea is “Emotional Intelligence.” Simply put, is the awareness

of how you’re coming across to other people and your ability to understand them behind their

words and actions.

Action Step #1: Growing Emotional Intelligence. This is the single greatest strategy for

increasing leadership bandwidth. If it were easy everyone would already be doing it. It is not!

However, it is not complicated. There is a resource that can help you this week to make strong

strides in emotional intelligence. It is a book by Travis Bradberry and Jean Greaves called

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Emotional Intelligence 2.0. It is easy to skim in order to identify 3 to 5 specific behaviors that

would give you the quickest/greatest leadership gains. If you don’t have that book readily

available and want to get started immediately here are three exercises that you can perform

this week that would help you self-diagnose your emotional intelligence.

(1) Pull out a journal and write down five things that make you most angry most quickly.

Don’t rush this. Take a couple of days to let it marinate. Once you have your list, take it to three

separate confidants. Ask them individually why they think these things drive you crazy. Their

outside perspective will likely give you insights into your emotional intelligence.

(2) Choose three conversations with three individuals from different arenas of your life.

This could be at work, at home, with friends, or with relatives. Without them knowing what

you’re doing keep a tally of how much time you spend talking compared to how much time you

spend listening. Practice the art of getting others to talk more than you, by asking questions

that draws from them their interests, experience, and emotions. The purpose of this exercise is

simple: It is impossible to learn and talk at the same time. It is also nearly impossible to show

deference, respect, and interest in another person when you dominate the conversation. After

completing this exercise, go back to your journal and jot down any observations or lessons that

you learned.

(3) Pull out three blank postcards. On each write three questions: What do I do that

makes your job/life easier or harder? What are my potential blind spots? What practices would

you suggest I work on to make me more effective at my job? Hand these three postcards

privately to three individuals that you trust. Give one to a person in a circle above you (a coach,

mentor, teacher, or supervisor). Given another to a peer (a coworker, friend, or family

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member). Give the third to someone in a circle below you (a student, employee, or client). Ask

them for honest and private feedback.

Action Step #2: Understand your own emotional drivers. Another essential skill for

leadership development is understanding your emotional drivers. There are many self-

assessments for personality (DISC, Myers-Briggs, etc.), spiritual gifts, and love languages. Three

that I have used to great effect are these:

(a) Tom Rath, Strengths Finder 2.0, to identify natural drivers.

(b) Kevin Lehman, The Birth Order Book, to identify personality proclivities.

(c) Gary Chapman, The Five Love Languages, to identify how you give and receive love.

This is obviously too much to absorb in one setting, one week, or even one year.

Nonetheless, these three books (or ones like them) are standard fare for highly effective

leaders. Great leaders are incessantly perpetual learners. Caution: their learning doesn’t center

around IQ issues but EQ issues – how to understand, appreciate, and motivate others around

them. If you want to become a Master Leader, you simply must crave resources that drive you

toward people. So, if these three resources are new to you, take a moment to order them

online and schedule them on your calendar over the next three to six months. These exercises

and assessments are not a distraction in an overcrowded calendar. They are the fuel that

expedites your effectiveness to clear your overcrowded calendar.

Action Step #3: Write a personal declaration. Please do not procrastinate this final

exercise. It is one that for me has sustained my ministry through the dark night of the soul. A

personal declaration is a statement about what you believe could and should be true about

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you. This is both a description of who you are and a promise to yourself of who you will

become.

Here are some steps to pull it off: (1) Find a solitary place where you can think and write

without interruption for at least 30 minutes. (2) Imagine yourself at your own funeral. In your

mind watch specific people come up to the front. Listen as they describe what they appreciate

about you. Write feverishly everything you want these important people to say about you at

the end of your life. (3) Organize that into five to ten deliberate statements (not more than two

paragraphs). (4) Let that sit overnight. Read it out loud three or four times and then edit it for

clarity. (5) Let it sit overnight again. Repeat the editing process adding anything that is

important to you and deleting anything that is not essential. (6) Repeat it out loud until you

have it memorized. Feel free to continue editing it as you say it dozens of times. (7) Recite it out

loud every day for a month. Then continue to repeat it at least once a week until your actions

align with your intentions.

Here is mine (not to imitate but to get a feel for what might be helpful for you): “I am

spiritually sound, physically fit, mentally sharp, emotionally resilient, relationally wise. I am

inspired by Jesus Christ, empowered by the Holy Spirit, and loved by the Father. Therefore, I

can work relentlessly, fight fearlessly, love radically, and serve selflessly. I am a Christian.”