Jeff Haanen

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Work

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BusinessEconomyTheologyWork

The Quiet Unraveling of Work in America

June 22, 2017

 

On July 16-19, I will be presenting a brief paper at the Christian Economic Forum in San Francisco entitled, “The Quiet Unraveling of Work in America: Three Economic Challenges and What Christian Leaders Can Do.” The CEF Leadership collated the conference papers into a book, and kindly provided a PDF of my paper for distribution. The content of the paper is below, and the PDF can be accessed by clicking the link above.

The Quiet Unraveling of Work in America

Three Economic Challenges and What Christian Leaders Can Do

On August 1, 2007, the I35W bridge over the Mississippi River in Minneapolis looked like any other bridge in America. Commuters stuck in rush hour were waiting impatiently, talking on their phones, and assuming they would get safely to their destinations. Yet at 6:05 p.m., a strange noise was heard underneath the bridge. Suddenly it collapsed, sending 111 vehicles and 18 construction workers plummeting 115 feet into the river. In total, 13 people were killed and 145 injured in an unexpected tragedy.

In the same way, on the surface the American economy looks healthy. The Dow Jones is now over 20,000, unemployment rates are low, and economic growth is strong. But there are signs that the support system under the bridge of the American economy is beginning to wobble.

There are three worrisome signs that our economic support structure–the American workforce–is beginning to unravel:

  • Prime age men are exiting the workforce at historically unprecedented rates.
  • The “precarious” economy has made work for millions more part-time, less stable, and less connected to a coherent career-path.
  • Work is now defined by a narrative of individual achievement rather than service, which puts stress on businesses, levels of public engagement, and our pension system.

This essay briefly explores each of these three challenges to work in America, in addition to what Christian leaders might do to heal these fissures in American life.

Men Without Work

There is a silent army of able-bodied men in America who have dropped out of the workforce. Nicholas Eberstadt’s new book, Men Without Work, shows that from 1948-2015 the percentage of prime age men in the workforce dropped from 85.8% to 68.2%, a rate lower than it was in the 1930s during the Great Depression.[i] Today there are 10 million men ages 25-54 who are either unemployed or have stopped looking for work altogether.[ii]

Perhaps more overwhelming is the fact that these men tend to have no college degree, no wife or children, and live in economically depressed parts of the United States such as Appalachia, the Rust Belt, or the Deep South. Books like Charles Murray’s Coming Apart: The State of White America from 1960-2010 show that the white working class is no longer the virtuous “blue collar America” of political lore. Murray notes that less than a third of children grow up in households with both biological parents, men claim disability benefits at alarming rates, and church-going rates have plummeted.[iii]

J.D. Vance’s Hillbilly Elegy: A Memoir of a Family & Culture in Crisis has pulled back the veil on what it’s like to live in white working class America. Raised by his Mamaw (grandmother), Vance grew up with a host of father figures, a drug addicted mother, and in a culture of hillbilly honor, often retaliating at every slight, especially toward outsiders.

Arthur Brooks, president of the American Enterprise Institute, notes that among America’s white working class–many of whom were the key swing voters for Donald Trump–suffering and resentment is rampant. Among this group, cirrhosis of the liver is up 50%, suicide has increased 78%, and drug and alcohol poisonings have skyrocketed 323% since 1999.[iv]

“There is indeed a gap in this country, and it has now led to a political revolution, a significant realignment in American politics,” Brooks writes. “But the relevant gap wasn’t income.” For blue collar America that has seen manufacturing jobs go overseas and real wages decline, the relevant gap was a loss of dignity.

The Splintered Career

Another factor impacting the American economy is that the age of working for a single employer for a career is long gone.

Today, we live in the “gig” economy. In 2015, freelancers in the US labor force numbered an estimated 54 million, or as much as one third of the workforce.[v] Researchers have dubbed this the “precarious” economy as they describe the massive shift toward temporary, part-time, or contract work. Today, the average job tenure is less than 4 years (and closer to 18 months for millennials) and a young worker can expect to have 11-12 careers over a lifetime.[vi]

Both low-income and middle class workers have entered new territory. The challenge for the poor is trying to cobble together a variety of part-time jobs to support their families, most of which pay no benefits. Sociologist Allison J. Pugh found that many low-income families struggle to stay afloat financially as they try to navigate constantly changing social ties, relationships, and employers.[vii]

For the middle class, the challenge is to “reinvent yourself” constantly, learning new technologies and skills throughout a lifetime. A college degree 20 years ago is no longer enough. The job you prepared for at university may no longer exist today. Technology is transforming the professions as much as it is the trades.

The challenge for both groups is to find a sense of vocational identity and social location in a community amidst constantly changing careers. “What do you do?” is now a hard question to answer at a dinner party. Even harder is trying to figure out what you might do for a paycheck tomorrow.

The “Big Me” Culture

A final worrisome sign of trouble in American workforce is that we now live in a work culture that prizes individual achievement and personal gain over sacrificial service.

“We have seen a shift,” says The New York Times columnist David Brooks, “from a culture of humility to what you might call the Big Me.”[viii] In his book, The Road to Character, Brooks explains that since WWII America has shifted from a culture that was realistic about sin and personal limitation to one of self-centeredness, personal achievement, and “belief in yourself.”

As the positive psychology movement advanced in post-war America, the doctrine of sin was replaced with a doctrine of self-esteem. Today, fueled by social media, we tend to see work as the chance to make a mega impact or to build our LinkedIn profiles. Humility has become a lost virtue.

This view of work tends to have three economic consequences.

First, sustainable businesses (and economies) are built on trust and the ability to serve the long-term needs of their customers. Business practices fueled by short-term thinking and personal gain can damage entire economies, as we saw in the Great Recession of 2007-2008.

Second, healthy economies need a robust civil society to provide for core social needs apart from government aid. In The Great Degeneration, historian Niall Ferguson shows that numbers of volunteers have plummeted in the past generation, putting more pressure on governments to pay for socially beneficial programs.[ix]

Third, our aging American population is fast becoming an enormous economic liability. As Baby Boomers retire yet live longer–often for 20-30 years drawing on pension benefits–the economic stress on state and federally funded pension plans is fast reaching a tipping point.[x]

In each of these circumstances, when work is about personal benefit rather than contribution to the community, we see increasing stress put on the wobbly beams of our economic bridge.

Three Tasks for Christian Leaders

Considering these three trends–men without work, the splintered career, and the culture of the Big Me–what can Christian leaders do? I believe three things will help rebuild the structures of our shaky economic bridge.

  1. Recovery of Dignity (and the Doctrine of the Image of God) – The Bible teaches that all people are made in God’s image and have inherent dignity (Gen. 1:27-28). Moreover, meaningful work is a gift of God and a way we express our God-given value (Gen. 2:15; 1Pet. 2:10). In a culture of “men without work,” we must not only praise the work of men but also work to provide quality jobs that allow them to provide for their communities. This needs to be the basis for new educational and workforce development programs across the US.
  2. Recovery of Mutual Responsibility (and the Doctrine of the Church) – We need each other. Management and employees, customers and suppliers, products and producers: we depend on one another for our housing, our food, our laws, and our well-being. Calvinist reformers saw social organization in terms of the Body of Christ, where members depended on one another. Christian leaders must resist seeing employees as mere “human resources,” but seek ways to provide good jobs with meaningful work to men and women across industries. Projects like Zeynep Ton’s The Good Jobs Strategy show that profit and compassion (business success and investing in employees) are not contradictory but can be complementary.[xi]
  3. Recovery of the Doctrine of Vocation – “The Son of Man came not to be served, but to serve, and to give himself as a ransom for many” (Mark 10:45). Work is about service, not our own career success or quarterly shareholder reports. Just after WWII, theologian Elton Trueblood said, “A Church which seeks to lift our sagging civilization will preach the principle of vocation in season and out of season. The message is that the world is one, secular and sacred, and that the chief way to serve the Lord is in our daily work.”[xii] Vocation is a summons to service–of God and neighbor. Here is the elixir to our economic woes, and the quiet strength still present in the American people.

 Photo credit: Union Workers.

 

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[i] Nicholas Eberstadt, Men Without Work: America’s Invisible Crisis (West Conshohocken, PA: Templeton Press, 2016).

[ii] Derek Thompson, “The Missing Men,” The Atlantic, June 27, 2016, accessed at: http://theatlantic.com/business/archive/2016/06/the-missing-men/488858/

[iii] Charles Murray, Coming Apart: The State of White America from 1960-2010 (New York: Crown, 2012).

[iv] Arthur Brooks, “How Donald Trump Filled the Dignity Deficit,” The Wall Street Journal, November 9, 2016, accessed at: https://www.wsj.com/articles/how-donald-trump-filled-the-dignity-deficit-1478734436

[v] Louis Hyman, “The Rise of the Precarious Economy,” The Hedgehog Review, 18, no. 1, (Spring 2016):18-32.

[vi] Josh Bersin, “The Future of Work: It’s Already Here – and Not As Scary As You Think,” Forbes, September 21, 2016, accessed at: http://www.forbes.com/sites/joshbersin/2016/09/21/the-future-of-work-its-already-here-and-not-as-scary-as-you-think/print

[vii] Allison J. Pugh, The Tumbleweed Society: Working and Caring in an Age of Insecurity (New York: Oxford University Press, 2015).

[viii] David Brooks, The Road to Character (New York: Random House, 2015).

[ix] Niall Ferguson, The Great Degeneration: How Institutions Decay and Economies Die (New York: Penguin, 2013).

[x] Tyler Durden, “’This is Going To Be A National Crisis,’ – One of the Largest US Pension Funds Set to Cut Retiree Benefits,” April 20, 2016, accessed at: http://www.zerohedge.com/news/2016-04-20/going-be-national-crisis-one-largest-us-pension-funds-set-cut-retiree-benefits

[xi] Zeynep Ton, The Good Jobs Strategy: How the Smartest Companies Invest in Employees to Lower Costs and Boost Profits, (New York: Houghton Mifflin, 2014).

[xii] Elton Trueblood, The Common Ventures of Life: Marriage, Birth, Work, Death (New York: Harper & Brothers, 1949).

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Faith and Work MovementTheologyWork

Collective Impact: The Missing Piece of the Faith-Work Puzzle

June 4, 2017

 

What will the faith and work movement look like in 2067? What are we doing today that could genuinely last for 50 years, and even reshape American culture?

These are tough questions. Not only because 50 years is such a long time, but it forces us to think not only of our own organizations, but the larger networks across the US involved in this space, and the institutions that can outlast individual personalities.

It also forces us to think: what, specifically, are the long-term goals shared among overlapping networks of churches, businesses, universities and nonprofits involved in spreading a Christian message about the far reaching effects of Jesus’ death and resurrection for our work, culture, economy, and world?

After pondering this question, I’ve come to believe something rather disconcerting. The single biggest problem with the faith and work movement today is fragmentation and the absence of shared goals.

In April of this year, Jeffrey Walker penned a provocative article for the Stanford Social Innovation Review, “Solving the World’s Biggest Problems: Better Philanthropy Through Systems Change.” “It’s one of the perennial questions facing the nonprofit world,” Walker writes, “Why, despite the sector’s collective resources and best efforts, do so many social problems remain so persistent?”

The gap between outcomes and intentions has long drawn attention from America’s largest foundations trying to solve social problems. And today, more funders are growing wary of the creation and growth of life-long organizations with ever growing budgets and staffs (or, in the faith and work world – with ever new efforts that come today and vanish tomorrow).

Walker writes, “Perhaps what we need instead, according to the emerging line of thinking, is an emphasis on what is called ‘systems change’—on identifying the organizations and individuals already working on a problem, and helping to join forces to achieve their common goals.”

The idea is simple: instead of focusing on creating new organizations and multiplying social entrepreneurs, we need to think about creative collaboration, or on funding “systems entrepreneurs” who can bring together diverse actors and act as a facilitator and negotiator between network leaders, with the objective of finding common goals that can produce collective impact.

I think fragmentation is the single biggest challenge today for those leading institutions committed to the integration of faith, work, and life – and for key funders in this space who want to see long-term, systemic social and ecclesiastical change. According to David Miller at Princeton, the faith and work Movement certainly qualifies as a genuine social movement. But it is an enormously fragmented and disjointed social movement. Dizzyingly so. Without even mentioning the organizations themselves, here’s just a sample of the organization types in this space:

  • Business as mission organizations
  • Churches
  • Church-based centers
  • Chaplaincies
  • Gender-specific organizations
  • Businesses
  • Speaker consultancies
  • Bloggers
  • Poverty alleviation and job training
  • Think tanks
  • Evangelistic ministries
  • Institutes
  • Universities
  • Fellows programs
  • Christian universities
  • Seminaries
  • Conferences
  • Capital/Finance groups
  • Professional groups (e.g., Christian Legal Society, Christian Medical and Dental Organization)
  • Generosity or moneyrRelatedgGroups
  • Spiritual formation organizations
  • Community development organizations

Years ago, I read an entertaining article by my friend Lukas Naugle entitled, “The Faith-Work Frankenstein’s Monster.” Frankenstein, indeed.

Just before I started Denver Institute for Faith & Work, I drafted an article for publication (just for my own sanity) on how people were using language in the faith and work arena. After putting these organizations in seven categories – faith and work, “work matters”, work and business, work and economics, work and vocation, work and the common good, and work and mission – I gave up. The article was over 20 pages, and didn’t begin to touch on all the issues being addressed in these diverse language circles.

I said to myself, “This thing is an octopus. I’m sure it’s all connected to a single head (Christ himself), but all I can see is a bunch of arms flailing about wildly.”

We’re so fragmented, how might we go about finding common goals amongst networks this disjointed? Whereas in Walker’s article he could mention aligning groups that all care about, for example, human trafficking, they all had a clear definition of the problem. When I talk to my peers and friends in thefaith and work movement, I’m actually not sure we agree on either the problem or the solution. Some would say it’s workplace evangelism and others job creation for the poor; some a healthy economy, some all-life discipleship; some cultural renewal, others cultural conquest, and still others cultural retreat (thank you, Rod Dreher).

So what can be done? Here’s my view: we need to take manageable slices of this Frankenstein monster called the Faith and Work Movement, and begin to work on shared goals, and thus, collective impact. For example, City Gate 2017 which begins tomorrow in San Diego.

Two years ago I asked, who is broadly trying to do similar work as the Denver Institute for Faith & Work in American cities? And how would I define our work in contrast to the multitude of other organizations? Here was what I came up with: The purpose of City Gate is to create a relational and strategic space to start and grow institutions focused on (1) the integration of faith, work and life by those with (2) a shared commitment to the church, (3) a particular region or city, and (4) the far reaching effects of Jesus’ death and resurrection for the world.

This is a very specific group. But the specificity, I believe, allows to us begin on the same page, and ultimately, to learn from one another and perhaps agree upon shared goals. This year, attendees include the following organizations:

  • Jeff Haanen, Denver Institute for Faith & Work
  • Geoff Hsu, Flourish San Diego
  • Missy Wallace, Nashville Center for Faith & Work
  • Lisa Slayton, Pittsburgh Leadership Foundation
  • Travis Vaughn, The Terminus Collective
  • Mark Roberts, Max DePree Center for Leadership at Fuller Theological Seminary
  • Matt Rusten, Made to Flourish Pastors Network
  • David Kim, Center for Faith & Work
  • Jim Mullins, Surge Network
  • Chris Lake, Vere Institute
  • Case Thorpe, The Collaborative Orlando

And we’re also blessed to have four start-up “city hubs” join us:

  • Ryan Wall, Watermark Community Church (Dallas)
  • Tracy Matthews, The Call to Work (Chicago)
  • Steve Lindsey, Los Angeles Center for Faith & Work
  • Clark Taylor, Chattanooga Center for Faith & Work

Alone, Denver Institute for Faith & Work is a relatively small organization: with 4 full-time staff and a budget of $650,000/yr, we reach about 1,000 people a year through programming and work with 25 churches. Yet together, the combined budgets of organizations at City Gate are $60 million/yr. We reach 15,530 per year through programing, work with 329 different churches, and function in (at least) 15 different cities.

This community now allows us to reexamine questions of impacting American culture in 50 years because we’re now dealing in systems. And because we’re all peers, and no one organization is calling the shots, we can openly discuss collective impact through shared goals.

Hurdles exist, clearly. Exploring alignment, open communication among partners, discovering workable models, measuring impact. Most importantly is relationship. Can we remain in community, and even develop friendship among pseudo-competitors? But minimally, we’re setting down early tracks for long-term systemic impact on both the American church and our secular culture.

For a nonprofit executive director of a small organization like me, it’s tempting to think, “If only we had enough money, we could change everything.” But one line from Walker’s article on systems change has been enduringly encouraging for me: “Let’s not kid ourselves: Money is not the only resource in limited supply. In fact, cash is positively abundant compared to other, more abstract necessities like hope, imagination and social cohesion.”

Hope. Imagination. Social cohesion. Perhaps that could last for 50 years…

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BusinessEconomyWork

Am I an Imposter? The Weary Souls of Entreprenuers

May 23, 2017

 

Banks Benitez said it perfectly.

When I was interviewing Banks about his work as the VP of Global Expansion at the Unreasonable Institute, a start-up school for social entrepreneurs, one of his founders shared about what it feels like to be an entrepreneur: “It’s like I just joined the very front of the parade and people are cheering me on.”

He continued, “Today it seems like entrepreneurship is almost this embodiment of the American dream. You have this small idea and then you figure it out along the way and you grow and become really wealthy and successful – and you’ll also solve a global problem. Everybody wants you to become like Tesla, and the world is cheering you on…”

But on the inside, being an entrepreneur is fraught with emotional pain and difficulty. One of his founders said in a post-experience survey, “I don’t deserve to have this platform. People don’t really know who I am, and once they really find out who I am they’re going to be unimpressed.”

That’s it. Exactly.

I started Denver Institute for Faith & Work in 2012. As I look back, I think it was a combination of luck and lots of God’s grace. Board members joined, a handful of donors got behind the idea, and we started holding public events. It was odd at our first event to say, “We at Denver Institute…” What is Denver Institute? Just a fiction? We have only a couple thousand dollars in the bank, and yet I’m acting like this is somehow real?

As the organization grew, we began to hire a few staff, got a foundation to underwrite much of our work, and moved into our office. And it was a very odd feeling: in the period of 12 months I went from working in an old, decaying shopping mall at a small Christian school to getting connected to millionaires and city leaders. What just happened to me?

My public persona was growing – often despite myself – and yet tension followed me almost every single day. I would watch the bank account. “We have exactly 6 months until we’re out of money, and then we close the doors, I would think to myself.” Where am I going to get more money to keep this going? Donors, staff are depending on me…

I felt a strain on my relationship with my wife, and with my kids. My work had been consuming. Until one day, divinely, my six-year-old daughter even called me out for making my work an idol.  I felt an acute sense of shame.

And I got into this work because I’m driven by a conviction, that I could solve a key problem in the world. But now I’m leading a staff team, reading P&L statements, trying to manage sales with operations with finance, and I’m afraid to let me know know I don’t really know what I’m doing. I feel like a top that is spinning, and is soon to tip over.

​The contrast between my internal world and my external reputation was creating a chasm, often void of peace and hope… and of God.

Imposter. Once they found out who I really am…

A couple years in, I realized I wasn’t alone. One article in The Economist called it Founder’s blues. All of us founders are filled with energy and entrepreneurial fury. But underneath the fervor is a world of uncertainty. “In the morning you feel everything is on the right track and in the evening everything seems in the gutter,” said Shawn Zvinis, the co-founder of Tab, a London startup which eventually closed down.  The stress can sometimes even become grimmer. Tragically, some entrepreneurs buckle under the pressure and take their own lives. This happened to an entrepreneur in Denver just last year.

As I searched for answers, I was both glad to see the problem being acknowledged – but I found the answers coming from the secular world were painfully insufficient. Much of the counsel coming to entrepreneurs takes into account how to build a lean start-up or access venture capital, but little of the questions that were plaguing my soul. How long can I sustain this kind of life? What will I do if I fail? Where is God in this process (didn’t he call me to start this, anyway)? Who am I becoming? Good advice or tropes like “fail fast” weren’t enough.

Because these questions were gnawing away at my soul, this spring I decided to gather a group of friends and peers to talk about “Caring for the Soul of Entrepreneurs,” one of our breakout sessions at the June 15 event “For Whose Glory: Exploring Faithful Practice in Life, Leadership and Business.”

Of course, I invited Banks, my friend, a 5280 Fellow, and a key leader at the Unreasonable Institute. I also invited Reilly Flynn, Managing Partner at GAN Ventures and fellow follower of Christ. As a venture capitalist, Reilly works with entrepreneurs every day. And as he evaluates new deals, he also recognizes that entrepreneurs are people, with hopes and dreams and frailties and failures.

My Tuesday morning prayer partner, John Paasonen, CEO of tech start-up Maxwell, will also be there (assuming kid #2 doesn’t arrive on that day!). As a Duke MBA, former executive for American Express and PayPal, he came to the start-up world with a unique resume and amount of experience. Yet still, the tension of spending investment capital, hiring staff, and scrambling for new customers, even amidst having a killer product – well, he’s felt what we all do this space. Tension.

I also invited both Henry Kaestner, founder of Sovereign’s Capital, and his colleague, Russell Bjorkman, to join us. Sovereign’s is unique: not only do they work exclusively with Christian entrepreneurs, but their unique niche in this space is caring for the souls and emotional health of their entrepreneurs. Reilly has said that Henry is one of the most faithful thinkers/practitioners in the land on this topic.

Finally, my friend Drew Yancey, who is President of Yancey’s, a food service company, and doing a PhD in both theology and business right now, will be there facilitating the discussion. His research interest in the moral formation of entrepreneurs – yet his heart has also been deeply impacted by his own failures in the world of entrepreneurship.

The Front Range lacks a place for Christian entrepreneurs to come together both for business support and spiritual direction. As a nonprofit entrepreneur who has felt the tensions of both heart and hand, spirit and strategy, I hope this small gathering is the beginning of something bigger… for the sake of our city, and, quite selfishly, for my own life.

Photo credit: Exhaustion

TheologyWork

Work Makes the World

April 25, 2017

 

Note: The following is a speech I gave at the January 13, 2017 fundraiser “Work Makes the World.” To make a donation to Denver Institute, go to our give page.

Thank you for coming tonight. Thanks for Jim Howey and Steve Hill hosting us at Blender Products, and thank you to Cañon Catering for the delightful meal. And thank you to our table sponsors.

And in case I don’t get another chance: a huge thank you to Joanna Meyer, our Program Director at DIFW, for organizing this tonight. Incredible work.

I’m often asked by friends and donors why I started Denver Institute for Faith & Work (DIFW) in 2013. Seems like a strange thing to do in the evenings while working a full-time job that barely paid the bills!

I’d like to share with you tonight three reasons why I started DIFW back in 2013.

I want to camp on the question of why because What we do is easier to explain: we’re a Denver nonprofit that provides theological education on issues of work, calling and culture. Or put in other terms: through our programming we provide a continuing Christian liberal arts education for business leaders, doctors, engineers, pastors, lawyers, creatives, craftsmen, and other professionals in the day-to-day challenges of their careers.

But why grow and build an institution committed solely committed to Christian faith and what it means for our work? Why invest in such an endeavor?

When asked that question, I generally respond that “I started Denver Institute because of three growing convictions in my heart about: (1) the mission of the church, (2) Christian cultural involvement, and (3) the transformative effects of responding to God’s call.”

Conviction #1: Work is critical to the church’s mission in the 21st century. 

About 10 years ago I went to seminary.  This means I learned how to diagram sentences of Greek grammar, defend the doctrine of the hypostatic union, and play Frisbee golf.  I also learned, especially in the years after seminary, that the best theology lessons usually happen at Jake’s Brew Pub in Littleton, Colorado.

In some of these conversations with my friends, I began to digest theologians like Lesslie Newbigin, N.T. Wright, C.S Lewis, and Dorothy Sayers. I came to believe that our daily work was essential – not tangential — to the mission of the church.

Take for example, John Stott. He was an Anglican priest and many see him as the leader of the Evangelical movement in the latter half of the 20th Century. I picked up his book Christian Mission in the Modern World, written in the 1970s. What, he asks, is the mission of the church?

Earlier in his life, he would have pointed only to the Great Commission: Go, make disciples, baptize. But later in his life he came to believe that just as Jesus was sent into the world as a servant, it’s the church’s mission not only to proclaim the gospel but also to serve the needs of the world.

Here’s what he says: “Jesus Christ calls all his disciples to ‘ministry,’ that is, to service. This much is certain: if we are Christians we must spend our lives in the service of God and man. The only difference between us lies in the nature of the service we are called to render.” Some will be pastors. Beautiful. Others commerce, law, education, medicine, manufacturing or farming, government, or homemaking. This is their form of service, their part in God’s mission.

In the years after seminary, this solved a puzzle for me. I felt a strong desire to serve God, but I failed gloriously at being a pastor – every church I applied to rejected my application. A being a lifelong overseas missionary never felt right. Had I missed something? Since I wasn’t in “ministry”, had I failed?  I’ve had this conversation with hundreds of men and women: Aren’t I supposed to be doing something more spiritual than this job?

As is, most of us in the the church today see mission merely as a two week trip overseas or a volunteer activity downtown.

But what if mission included these things, but touched a much broader swath of human life?

I started to ask, what if the church was sent out into all of creation, including fields like manufacturing, retail, the trades, business or health care? What if work was at the heart of all-of-life discipleship; to bringing the good news of Jesus to every area of our secular culture; and to humbly serving the needs of our world, from providing good paying jobs to America’s working class to caring for terminally-ill patients?

My first conviction that led to the founding of Denver Institute was that a renewed focus on work was necessary to carry out a broader understanding of the gospel, one that sees the death and resurrection of Jesus renewing every corner of the world.

This is core to the church’s own mission – yet so often overlooked.  In the words of Steve Reinemund, former Pepsi CEO and Dean of the Wake Forest Business School, “The workplace is the greatest mission field there is.”

Conviction #2: Work is at the heart of Christian cultural engagement.

The values we bring to work and the products and services we make at work form the unspoken heart of our civilization. As go our businesses, hospitals, government institutions, schools and workplaces, so goes our world.

Let me give you an example. In December, I had the privilege of profiling Robin John, the founder of a mutual fund company called Eventide Funds, for Christianity Today. One of his first jobs after graduating from college took him from Boston back to India, the land of his birth, to train new employees. One day, staying in the guest house of an Indian firm, he asked the housekeepers where they slept. He discovered that in the four-bedroom house, they slept in a closet behind the kitchen on the concrete floor, with just a mat and rags for a pillow. Outraged, he notified his company of the housekeepers living conditions – but the two men begged him not to pursue the the matter or they’d lose their jobs and be back in the slums.

When Robin returned to the US, the air of his bank’s home office was also heavy with tension. Outsourcing to India meant cutting jobs in the US. Now his American co-workers would also plea with them: “If my job is going to India, you have to let me know. I’ve got a family.”

Robin had an “Aha” moment. “I started realizing that work is not just work. People’s lives are being impacted.” Work was shaping the culture around him – and shaping people’s lives.

Today, we gather together at Blender Products, a local metal manufacturer, to say “Work Makes the World.” Work makes our buildings, our schools, our clinics, our laws, our art, our policies, and our wealth.

And Christians have been at it for centuries: Fourth century Bishop Basil of Caesarea created the first public hospital; Italian merchants set the foundations for capitalism in the 12th century; Bach wrote symphonies, signing them Soli Deo Gloria; Ministers created the majority of American universities in the early republic well before they secularized in the late 19th and early 20th century; Martin Luther King led the civil rights movement as a Baptist preacher and Francis Perkins advocated for labor rights. Work not only makes the world, it makes – or breaks –  civilizations.

Yet it stands today, and really for the last half century or so, many Christians have felt that the only way to influence culture is through electing the right political leaders in Washington. As we can see in a fractured republic, this has not worked out well for us. Our witness has been comprised by aligning ourselves with political ideologies, and the church has less influence than ever in America history. Washington is important, but it cannot solve the great moral crises of our day. We cannot pass the buck any longer; it is our responsibility to care for our neighbors.

There’s a better way:  No need to wait until the next election to influence culture – the chance to shape culture is staring us in the face every Monday morning. The choices we make daily in health care, finance, philanthropy, science, education, raising families — this is where we can best shape culture.

Conviction #3: Men and women who respond to God’s call in their professional lives have a transformative impact on those around them.

When I began to see this, the phrase “Faith and work” for me became synonymous with St Irenaeus famous statement: “The glory of God is man fully alive.”

Example abounded. Bill Kurtz, spurred by a sense of God’s call, founded Denver Schools of Science and Technology over a decade ago, whose students now perform in the top 5% of DPS schools, and 100% of whom have been accepted to a 4-year college. One of our guests tonight, Barry Rowan, financially turns around a publicly-traded company, saving hundreds of jobs – and doing so as a response to the Holy Spirit’s prompting. Two of our Fellows, whom you’ll hear from tonight – Banks Benitez and Rachel Moran – start social enterprises around the world and defend racial minorities in court from systemic discrimination.

The historic response of Protestants to God’s call on their lives and work laid the foundations for global capital markets, the spread of literacy, and better health care, and higher volunteer involvement in nongovernmental institutions throughout the world.

University of Virginia professor James Davison Hunter, “In short, fidelity to the highest practices of vocation before God is consecrated and in itself transformational in its effects.”

As it is today, though, we have two enormous problems facing us at work. One one side, we undervalue work. Gallup polls show that only 13 percent of employees worldwide are “engaged” in their jobs — that is, they are consistently emotionally invested in, and focused on creating value for, their organizations. 63 percent are not engaged and 24 percent are actively disengaged.

Perhaps even more concerning is that the labor participation rate in America has steadily been dropping for the past 50 years. Today, about 10 million prime age men (25-54) are either unemployed or have dropped out of the workforce altogether — not even looking for work. Our attitudes about work have drifted significantly from historic ideas about calling.

On the other side, many of the upwardly mobile nearly worship their work. It becomes our primary source of meaning and value – until one day our hearts tell us the pursuit of mere career success has left us spiritually empty.

But there’s a middle way between undervaluing or overvaluing our work. For those who see their work as a gift from God and chance to serve their neighbor – that is, as a vocation – social, economic, and cultural ripple effects leaven entire communities. Tonight, we’ll have the chance to hear one of those stories right here in Denver, that of Karla Nugent, co-founder of Weifield Group Electrical Contracting.

Those were my three convictions that led to the founding of Denver Institute: the mission of the church, Christian cultural involvement, and the power of responding to God’s call.

Yet as I’ve been doing this work for the past four years now, a fourth reason has emerged. It’s invisible, yet it’s become the most important one for me.

Let me tell you a story about the Haanen family dinner table. I think we were arguing about asparagus. I had just sat down to dinner with my wife and daughters and amidst the noise and food flying to plates, I started to eat. I love asparagus. I really do. But when I waited until half way through the meal to put in on my plate, my wife made a comment, I retorted, and before I knew it, we were arguing about asparagus.

It had been a long week. She went downstairs and I started clearing the table, bewildered at what just had happened. My three girls were silent. So, in a vain attempt at humble confession, I said to our 6 year-old, “Sierra, there’s sin in the world. One day Jesus will come and wipe away all of our sin. You know what sin is, right Sierra?”

She replied. “Oh yeah dad. Like when you put Denver Institute in the place of God.”

I froze. In the weeks prior, I realized I had made work an idol. I realized at that point something critical: Because of my own sin, I might be causing just as many problems at DIFW as I’m solving. I need to change, grow, and mature – and I find this incredibly hard to do.

In 1910, a London newspaper sent out a question to their readers: “What’s the biggest problem in the world?” As you can imagine, they got a wide variety of responses: war, poverty, lack of education, access to health care, corruption. GK Chesterton, the famous author, wrote back a short response to the question “What’s the biggest problem in the world today?” He wrote to the editors, “Dear Sirs, I am. Sincerely Yours, G.K. Chesterton.”

He knew we can’t solve the world’s problems and forget the central problem: the sin in our own hearts. Christians have what Immanuel Kant called “a crooked timber” view of humanity. We’re bent to the side. Sin shows up even in our best efforts to serve the world.

The challenge: we live in an age of what philosopher Charles Taylor calls “exclusive humanism,” the view that we humans can solve whatever problems we have without need of God.  And we’ve all seen this. We’ve been to fundraisers for every social issue under the sun and read daily about new technologies or companies that will make us live longer, happier, and healthier. It feels like our culture has said that God is unnecessary for our public life.

But as I take a look at even myself in the last week, the times I lost patience with my kids or was short with a co-worker, I haven’t even lived up to my own standards. I am bent. I am often overwhelmed, and filled with anxiety. I can’t even fix myself! I need God.

I need a community that can help me to find and serve God in my working life. That is what I hope Denver Institute for Faith & Work will become.

When I think of the future, I’m filled with hope and gratitude.

We at DIFW can’t solve all of our city’s problems. But because, as the old hymn says, “Our hope is built, on nothing less than Jesus blood and righteousness”, I have a deep hope for what God might do through us in the coming years. And so I dream.

What might it look like to build a gathering of business leaders in Colorado committed to a deep walk with Christ, strong theological thinking about wealth creation and business practices, and to serving the key social needs of our state? What might it look like to leverage the power of the internet to equip the global church in the area of faith, work and culture? What might it look like in 10 years, when the 5280 Fellows are leading in industries across Colorado, and do so with a deep humility?

I’m grateful you’ve come tonight to join us on the journey. You have my deep gratitude. I hope you enjoy the evening we have planned.

 

Thank you.

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EconomyTechnologyWork

Your Smartphone is Neither a Cancer nor a Cure-All

April 21, 2017

A balanced, biblical take on the devices we can’t seem to live without.

I remember the day I got my first smartphone. Upgrading from a “dumb phone,” I was dazzled. Crisp and clear pictures. Email and calendar in one place. Ready access to Twitter, Facebook, and any search engine I wanted. In the words of the AT&T ad, I could now “move at the speed of instantly.”

But as the months went on, I realized my smartphone was not a neutral tool that would leave my life unaffected. My days started to change—sometimes drastically. It began with email. I started checking it almost obsessively. Wake up, turn over, check email. Get coffee, check email. My daughter would ask a question. “Hold on, honey, I’m just finishing this email.”

Then came social media. I could now post pictures directly to Facebook. Yet rarely did I consider whether my 300 “friends” needed to see my weekend family adventures. Twitter became my news source. Even though I clicked on dozens of articles, I noticed I never read them through. My thoughts started to fragment into smaller and smaller pieces. Oddly enough, even though I now held the key in my hand to unparalleled productivity, at the end of the work day I felt a new level of exhaustion.

Tony Reinke’s new book, 12 Ways Your Phone Is Changing You, makes explicit what many of us feel bubbling under the surface: quietly, subtly, our phones are changing us.

Reinke catalogues the quiet catastrophe he believes our phones are causing. For instance:

We’re distracted. We check our smartphone 85,000 times a year, or once every 4.3 minutes.

We’re a hazard to others. Texting and driving makes us 23 times more likely to get in a car accident.

We crave approval. Each social media moment is another scene in our “incessant autobiography.”

We idolize celebrity. Our attention drifts from the eternal toward the latest headlines and gossip.

We become lonely. “Technology is drawing us apart, by design. We feel the sting of loneliness in the middle of online connectedness,” Reinke says.

We get lost in the digital noise. The average daily social media and email output is larger than the Library of Congress.

We lose track of time. The wonder of people, plants, nature, and art—even God himself—gets lost in the whirl of “urgent” notifications.

All in all, Reinke makes an admirable attempt at bringing theology to bear on our digital devices. Snarky remarks on Facebook proliferate, but Scripture calls us to steer clear of slander and honor others with our words (James 4:11–12; Eph. 4:29). We seek approval from social media, but true approval comes from God (Rom. 2:29). We struggle with “fear of missing out,” or “FOMO,” yet the scope of eternity dramatically reframes our perspective (Luke 16:19–31).

After reading the book, I felt like I had a digital cancer growing in my pocket. Each chapter builds on what smartphones are allegedly doing to us: creating isolation, distraction, addiction, idolatry, and a host of other ills. Less-than-inspiring subtitles abound: “FOMO in the Grave,” “Junk Food for the Soul,” “Technology and Isolation.”

Perspectives on technology generally gravitate toward one of two poles. Instrumentalism says technology is just a neutral tool, an “instrument.” The popular phrase “Guns don’t kill people. People kill people” expresses this view. Technological determinism, however, says that technology is an unstoppable force shaping society—and each of us. The machines are out of control and must be resisted, lest we end up like the human drones of The Matrix.

We miss the point if we become either pro- or anti-technology. Instead, liberation from our smartphones (and all our technology) is best summed up by the psalmist: “I will walk about in freedom, for I have sought out your precepts” (119:45). In contrast to the American view of freedom—essentially, lack of restraint on individual choice—the Bible sees true freedom as a matter of living within proper boundaries.

The redeeming gem of Reinke’s book is found in asking readers to define those boundaries. After reading a list of 12 questions under the heading “Should I Ditch My Smartphone?,” I asked myself, What do I really need my phone for?

As I began deleting apps and setting new boundaries, I found myself catching an appealing vision of a better—and slower—life. And my phone once again became just a tool, to be used like all good things given by God (James 1:17).

This book review first appeared at christianitytoday.com. Photo credit. 

EconomyEducationWork

How Do We Change? Formation in the 5280 Fellowship

March 22, 2017

How do we change?

I’m 34 years old, have four kids, and have been in the workforce for 9 years. And for me, there is no more pressing question in my life today than How do I change?

In the past three years, the stress of leading a growing organization, trying to be a good father, and accomplishing my professional goals has exposed, well, cracks in the foundation of my character.  My precious wife has been so patient with me as I stumble, fall, and get up again – only to find myself back where I started.

As I’ve spoken with peers about their lives, careers, and relationships – especially young professionals in Denver and Boulder – I’ve seen common traits among many of us:

  • We’re around people and “social networks” all the time, but we feel lonely, and not deeply known by others. It’s the great irony of a social media age. More noise, but less deep relationships.
  • In our careers we’ve gotten good at a technical skill for which we were trained in school, like drawing construction plans, scheduling conferences or planning lessons. But we wonder: what about the broader city we live in? Who else is out there like me? How can I go from a microscope (knowing lots about a little) to a telescope (seeing a bigger picture)? Might my career or work be a part of something bigger than just my success?
  • In the drive to get things done and accomplish more in a shorter amount of time, I feel like my relationships, my knowledge of myself, and my relationship with God isn’t what I want it to be. I long to live a deep spiritual life, but most days I find this baffling. I need help. Lots of it.
  • Only 33% of Americans are engaged with their work. Most show up, do a job, get a paycheck – and would rather be somewhere else. And even for those third that are “highly engaged,” there’s an uncomfortableness, especially in Colorado, with those who make their careers everything, and forget about family, friends, neighbors, recreation, or the needs of others. Is there a way to be engaged, but not make work an idol?

In the last three years, I’ve felt each of these feeling acutely. Changing any of these seems daunting for me. Yet what’s interesting to me is that in the first year of the Fellows program at Denver Institute, I’ve seen what looks to me like genuine change in the lives of 27 men and women.

  • Grant Stone, a banker, shares about a broadening perspective on the financial industry, and what it means for his future career decisions
  • Candice Whiteley, a vice principal, shares about the value of a community deeply committed to God, a deeper knowledge of ourselves, and our world
  • Banks Benitez, an entrepreneur, shares about a renewed perspective of God that even sees Him at work at a car wash employing autistic men and women
  • Rachel Moran, a law professor, shares about no longer feeling alone as she endeavors to live out her Christian life at a secular university
  • My friend Hunter Beaumont, lead pastor at Fellowship Denver church, has said, “This program is having a transformative impact on the culture of my church.”
  • Paul Frank, who works at a healthcare supply chain management company, said to me recently, “When I started the Fellowship, I hated by job. I had been in a tech company for over a decade – was something wrong with me? But one night, after doing a “vocational power assessment,” somebody in my cohort said: ‘Look, you have incredible vocational power as one of the most senior employees in your company. Maybe God put you there for a reason.’ I now see my work as an incredible opportunity to mentor and serve.”

Why is this? Where is this change coming from?

When I designed the program, to be honest, I kind of had a chip on my shoulder about my previous educational experiences. I loved reading and ideas, but I couldn’t stand reading 500 pages of a boring book, writing a paper about an esoteric topic, or listening to professors lecture for hours without ever asking what I thought. I also developed an affinity for older books (and shorter ones!) that had stood the test of time. Better to build my life on the great ideas and traditions of the past than the latest fad that had become popular in the academy.

In my years after graduate school, I also came to value the primacy of learning from people: people who are further along in their careers, people who have had different training than I have, people who are influencing key conversations across different sectors in our city. Jesus wrote nothing, but he instead gave us his church, a group or people. I could now see why. People were just as important “texts” as were books. And through the Holy Spirit, God actually lives in people.  Moreover, as I grew in my career, I saw myself imitating leaders I knew, and putting into practice what they were feeling and doing, far before I understood the concepts behind their actions.

I also began the incredibly hard process of self-knowledge. Only in the past several years have I really started to plunge deeply into how I react in stressful situations, how I come off in front of others, why I feel energized or exhausted, and the impact my own emotions have on everyone around me.

The Fellows program has been designed for those of us in our careers who long for a deeper change that technical training can’t provide. We built in elements into the program that take into consideration the breadth of what human being is. We are relational, social, physical, emotional, intellectual, habitual creatures who are environmentally-shaped, embedded in culture, and designed for work, for others, and for God.

So what does that mean? In the 5280 Fellowship, in means:

  • The relational and emotional context formed by the cohort of Fellows is the core of the program. God is relationship – and we grow only by first opting into a community and commits itself to a set of habits, like spiritual reading, work, discussion, prayer, vulnerability, and learning from others.
  • The community is designed around values of theological thinking, redemptive relationships, creating good work, deep spiritual health and sacrificial service. The unspoken values the community holds at the outset of the program shape the environment even before we’ve begun the formal program.
  • We strive to cultivate a deeper knowledge of God on two levels: (1) his revelation through Scripture and his church through reading great authors on topics like biblical worldview & mission, calling, theology work, Christ and culture. (2) We cultivate a direct knowledge of God, the living Person, through practicing the classical spiritual disciplines.
  • We set the context for a deeper knowledge of ourselves through a coaching process that includes an EQi assessment, 360 interviews, sharing our stories with the cohort, and evaluating our vocational gifting and power.
  • We set the table for a deeper knowledge of our culture by understanding issues through eyes of leaders actually shaping and forming those issues through their work.
  • We intentionally build diverse cohorts and expose our Fellows to a broad network of leaders in the city because we believe learning directly from other’s experiences is deeply transformative on a cognitive, relational, spiritual, professional and civic level. Experiences like the 5280 Fellowship are often catalyst experiences that open new opportunities, new perspectives, and new relationships across churches and sectors.
  • The program also requires a professional project and a personal development project. Leadership development programs that are all about papers and lectures – but don’t have the teeth of real world projects that will influence real people – are not effective. Conversely, applying your theology to real work contexts and serving real needs, from psychiatry to urban planning to corporate management, is both professionally impactful and is good for the workplaces, communities, industries and cultures we live in.

Tough thing about the program: it’s a big commitment over nine months. And it’s only for those who are serious about change. But here’s the truth: technology is fast, but character formation is slow. And we can’t do it alone. We need each other.

As I was interviewing two of our senior leaders last month during a Saturday teaching session, I closed the session, and looked up to our Fellows and said, “I just want to say one thing. Seven months ago you were strangers – but I now call you my friends. I genuinely love being a part of this community. Thank you. I needed it.”

Change seems impossible to me most days. But as we near Easter week and I take a look at the empty cross and the light-filled tomb – and the growing community of faith in the metro area – I’m filled with hope.

If you’re interested in learning more about the 5280 Fellowship, fill out the form at the bottom of the 5280 Fellowship page or reach out to me personally. We accept applications for the Class of 2017-18 through April 30, 2017.

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Architecture and DesignBusinessCraftsmanship & Manual LaborEconomyWork

Affordable Housing: What You Need to Know About the Most Critical Issue Facing Colorado Today

February 28, 2017

 

Imagine with me for a moment.

Imagine you and your new spouse have been outbid on four straight houses in two months. Instead of buying your first home in Denver, you finally decide to work remotely, move back to the Midwest to be closer to family, and leave Colorado.

Now imagine you’re a business owner at lunch with a real estate developer who is fighting off three simultaneous lawsuits from trial lawyers representing a homeowner’s association. He tells you, “I’ll never build condos again. Never.”

Finally, imagine you work construction and rent an apartment near Five Points. In the past eight years, your rent has increased from $900 per month to $1600. Exasperated by rising costs – and stagnant wages – you move to Frederick, 40 minutes from friends, family, and your job site. Dejected you grab a beer with a friend after work. Your friend tells you that back in 2006, his grandma gave him $5,000 for down payment on a $175,000 condo. Today, that condo is worth $265,000 – and your monthly rent is now more expensive than his mortgage.

Colorado is facing an economic and social tsunami centered on a single issue: affordable housing.  

There’s a unique mix of factors at play.

  • Colorado is experiencing a population boom. It’s the second fastest growing state in the union, and population growth has far outstripped available housing for Colorado’s new residents.
  • Cities are becoming more popular places to live. With more people desiring to move into cities, fix ‘n’ flips, remodels, and urban redevelopment has transformed the housing markets in the metro area.
  • Housing costs, particularly in cities, have skyrocketed . Home prices are now a staggering 49.1 percent above the high reached in 2006. To make things worse…
  • Colorado has a labor shortage in the trades and middle skilled jobs. Which means there aren’t nearly enough people to build more houses. Sadly…
  • The rise in housing costs has hit low-income communities the hardest. For example, from 2000-2014, in historically black and Latino Montebello, monthly rent rose 18% to a median cost of $1690. Mayor Hancock says an estimated 38 percent of Denver’s renters can’t afford the rising costs.

The upshot: The state needs far more entry-level housing built to keep up with demand, such as condos. Ten years ago the percentage of new residential construction builds that were condos was 25 percent. In 2015, it had plummeted to 3.4 percent. This means that getting a starter home (either condo or townhouse) has become nearly impossible.

So why not build more condos, even if you have to search harder for labor? The answer: there is one major reason why developers have not built more condos in the last decade: They’re getting sued like crazy. Here’s how it works:

  1. A condo owner has a cracked foundation or leaky window that could be fixed for anywhere from a few hundred to a few thousand dollars.
  2. A second owner has similar complaint, and the condo’s homeowner’s association turns to a law firm that specializes in “construction defects lawsuits” and the case turns into a class action lawsuit. What started as a complaint over relatively minor problems (that likely could be addressed by paying the right subcontractor to fix the problem) turns into a multi-million-dollar lawsuit, costing the developer enormously (yet handsomely profiting a small group of law firms).
  3. Because of this litigious habit, developers flee from condos, often unable to even get insurance on the development because of exorbitantly expensive lawsuits over construction defects. (One firm boasts 100+ “recoveries” in excess of $1 million.)

The result of all these factors: an affordable housing crisis.

Not all of these issues can be addressed at once. But now is the time to address one of these issues on a statewide level: our state’s “construction defects” law.

Local solutions have been proposed. Cities have passed a patchwork of policy Band-Aids, such as the City of Denver’s new tax which will provide an estimated $15 million per year for new affordable housing developments. But this amount is only a drop in the bucket for a city that needs an estimated 60,000 more affordable units right now. Many have also passed laws addressing construction defects lawsuits their own municipalities.

But what needs to be addressed is how to allow the market to build condos profitably once again throughout the state of Colorado. Apart from a statewide solution, condo builders are “gun shy” on applying for new builds, thinking that an unfavorable statewide bill would trump local efforts.

Today a hodgepodge of bills are being proposed in the state legislature after years of unsuccessful attempts to address the issue. One requires homeowner’s associations to undergo mediation that makes suing developers more difficult; another addresses the cost of insurance; yet another gives builders the ability to repair construction flaws before legal action can proceed.

Most Coloradoans won’t (and shouldn’t) get into the details of the bills. This is the job of our elected officials. But the Colorado public needs to remember three things:

  1. This issue is absolutely critical to the economic future of Colorado. Our economic growth is fundamentally dependent on attracting and keeping talented labor. If talented tech entrepreneurs or skilled craftsman can’t find affordable housing, they’ll leave the state and our growing economy will start to contract.
  1. At the heart, this is an issue of human flourishing. Wealth building for most low-income families begins with an affordable mortgage. To have a home means to have an asset – often times the only major asset they have – that can grow in value. To be stuck in the vortex of rising apartment costs yet stagnating wages fuels the cycle of poverty. Getting a starter home at a reasonable price is key to the well-being of our low and middle-income communities in Colorado.
  1. Now is the time make a change. In the next 3-4 weeks, bills will either get passed to address construction defects, or they’ll get shot down in committee, often influenced by organizations like the Colorado Trial Lawyers Association, who have profited enormously from the status quo. Today, both Democrats and Republicans are aligning to say we can retain homeowner’s rights (including their ability to protect their most valuable asset and, in some cases, seek damages in court) yet hinder this rampant practice that is hurting our most vulnerable citizens – and eventually, all of us.

Does shoddy construction exist? Absolutely. We need to praise an ethic of craftsmanship among condo developers, and build quality condos that can last for 100 years (and won’t fall apart in 30 years). But we also need to recognize now is the time to solve one piece of the affordable housing puzzle.

What can you do?

The best thing you can do is contact your Colorado state Senator or Representative. They rarely hear from their constituents, so either an email or a phone call will likely be returned.

And instead of getting angry with them (they get a lot of that), tell them how much you care about this issue. Tell them you believe in giving developers the chance to repair their mistakes without costly trials; tell them to find ways for peaceful resolution of disputes between home owners, HOAs and developers; tell them you want to find ways to allow builders to once again build what our state needs the most: high-quality condos.

Tell them how excited you are for them to show political courage and bipartisan cooperation to solve this issue, and that you believe Colorado will benefit for generations to come when they pass the proper bills that address each side of this issue.

And if you can’t remember all of that, just tell them this: “I believe in a vision of a good city where men and women of all backgrounds can live in homes they own, provide for their families, and participate in the flourishing of their communities.”

Photo credit.  Want to print this out? Here’s the PDF. 

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Why Leaders Need Literature

February 27, 2017

 

5 Book Recommendations to Rekindle Your Imagination and Impact

When I walk through the door on Friday evening, I can usually feel a slight tingling sensation on my scalp. The speed of the work day – meetings, phone calls, emails, tweets, tasks, problems and exhilarating opportunities – is almost addictive. I can feel my heart rate slightly elevated and my words rushing through my house like a gust of wind. The pain of shutting down my smartphone for Saturday feels like I’m putting down the ring of power.

In the early morning hours, as I sip coffee before my children awake, I wonder who I’m becoming. I find it difficult to carefully listen to those whose lives are vastly different from my own. I find it difficult to consider the pilgrimage of my soul amidst the whir of leadership. I find it difficult to be dazzled by adventure as I was as a child; to laugh and to delight in the tall tales of giants and men; to find the emotional reservoir and depth of character my kids, my wife, and my co-workers need from me.

And I find it difficult to calm myself, and carve out the space, the silence, to read.

For years I’ve loved books. I became a Christian through reading, believing I had discovered a secret the world knew nothing about. But in my 34th year, pressed by responsibility on every side, on the weekends I find it far easier in my exhaustion to turn on the television, justifying that I have nothing left, even to pick up a book. Yet, when I choose the route of easy entertainment, I usually feel drawn out, thin, like “butter spread over too much bread.”

It’s tempting in positions of leadership to read the latest business book, or dilly over the latest news story. Everything is so pressing, so urgent. Yet over the last year, I’ve come to realize what’s most urgent is my own moral formation. It is goodness that my community needs most from me. Literature makes me ask questions about myself, my world, and my work that lean on my heart, and open doors to unforeseen countries of truth.

Here are five books I recommend that have found a home in my imagination, and perhaps can rekindle your own imagination – and leadership – too.

1. The Life You Save May Be Your Own, by Paul Elie

Paul Elie has crafted a stirring biography of four great 20th century Catholic writers: Dorothy Day, activist, bohemian, pacifist, founder of the Catholic Worker, and friend of the poor; Thomas Merton, rebel against the modern world, lover of literature, mystic, and Trappist monk; Flannery O’Connor, novelist of the Christ-haunted south, independent thinker, seer of tension between a longing for the Holy, and an ever-present secular doubt; Walker Percy, physician, melancholy novelist, and Catholic who found stability in faith amidst a family lineage that included generations of suicide.

Percy, O’Connor, Merton, and Day – all great readers before they were writers – became known as the School of the Holy Ghost, each learning about each other’s writings as they struggled to find faith in 20th century America.

The book is hefty, but it reads more like a novel than a biography, carrying readers from one episode to another. The value for leaders today is the book’s theme: “an American pilgrimage.” Each of them was on a spiritual journey, riddled not only with doubt but with illegitimate children, anti-war protests, the the pain of illness. Many of us long for the divine but find faith elusive. Day, O’Connor, Merton, and Percy are friends for the journey of leadership.

For me, spending time with The Life You Save May Be Your Own was not a journey of salvation, but it was certainly a pilgrimage toward sanctification.

2. Island of the World, by Michael O’Brien

Josip Lasta grew up the son of a school teacher in the remote mountains of Croatia. O’Brien’s tale takes the reader through World War II, occupying armies, the suffering and death of innocents, and a one man’s attempt to live a good, human life amidst the dehumanizing engine of the modern world. Island of the World is a story of the  courage, pain, and deep introspection of a man – and poet – not famous or wealthy, but whose journey from Europe to America formed him into a full, if bleeding, soul.

Literature, like Island of the World, allows us to feel, to weep, to mourn, and to see in character the moral conviction we long for despite the thousand miniature cuts we incur in life, family, work, and public life.

For O’Brien, the foundation of the world is not found in the city streets, monuments of steel, or, in our day, the cables of broadband laying on the ocean floor. The foundation of the world is love despite pain, hope amidst destruction, a God who suffers alongside side of us.

Leadership can be a lonely journey. After reading Island of the World, I felt a little less alone.

3. Hillbilly Elegy, by J.D. Vance

Vance’s “memoir of a family and culture in crisis” pulls back the veil of America’s working class, which has suffered since the 1970s, especially across Appalachia and the Rust Belt.

Vance’s odyssey sticks in your mind like a splinter: his beloved Mamaw (grandmother) who once taught her drunk husband a lesson by pouring gasoline him and lighting him on fire; his drug addict mother demanding her teenage son to pee in a cup so she could pass a drug test and not lose her job (after Vance refuses, she cries and begs: ‘I promise, I promise I’ll do better. I promise’”); the fierce honor code among hillbillies, demanding each slight be returned tenfold.

After reading Hillbilly Elegy, I felt covered in shame. A confession: I find it easy to look down on poor white people. When taking road trips from Colorado to Minnesota, I stop at gas stations in Nebraska and Iowa and quietly, smugly, look down on poor white people.

But now, after seeing Vance’s childhood, a sheep being raised by wolves (who in turn were also raised by wolves), I felt in my bones the enormous difficulty of cyclical and cultural poverty, and my own smug arrogance for not stopping to see and to know the American poor.

Hillbilly Elegy should be required reading for leaders who often have “hillbillies” working at the bottom of their organizations. This book gives the crisis of America’s working class a human face. And by the end, you come to even love Mamaw – cursing, violent, vulgar and all.

4. To Kill a Mockingbird, by Harper Lee

Much great literature is wasted on bored high school students; it is we adults who need it the most. After re-reading Harper Lee’s perennial classic, I was stunned. Stunned by the ability of a young author in the south to see the “other.”

Atticus Finch – old, scholarly, bright, humble – not only defended Tom Robinson, a black man falsely accused of rape, in court, but he could see his inherent dignity despite the swirl of racism in the South. Scout, Atticus’s curious daughter, defuses an angry mob coming to lynch Tom Robinson: “Don’t you remember me, Mr. Cunningham? I’m Jean Louise Finch. You brought us some hickory nuts one time, remember? … I go to school with Walter … he is your boy, ain’t he? Ain’t he, Sir?” It’s as if Harper Lee can see the humanity in even the racist and bigoted. The hero of the story ends up being Boo Radley, the dark recluse thought to have stabbed his father. A strain of compassion and heroism existed even in his heart.

My life leading Denver Institute moves fast. And I love it. But when I move fast, I often put people into simplistic categories: “doesn’t get it,” rich guy, that’s a “get stuff done” person, ignorant, a “nominal” Christian. Harper Lee crushes my categories, and makes me take a second look at each person I meet.

If I have ears to hear and eyes to see, each person is a deep well, filled with virtue and stain, triumph and moral weakness.

5. The BFG, by Roald Dahl

Sheer delight. That’s how I’d describe my experience recently reading The BFG with my 8 year-old daughter.

“Human beans is not really believing in giants, is they?” Well, all of us should, because recovering a sense of wonder is right around the corner. Giants with names like Bloodbottler, Fleshlumpeater, and Childchewer (over 50 feet tall!) drool and gulp humans every night. But the BFG instead eats stinky snozzcumbers, drinks wonderfully delicious frobscottle (which bubbles downward and causes the ever-fun whizzpoppers to lift him into the air), and catches dreams, hearing them whizz through the air with his enormous ears.

Can you remember a time when both a little fear (could giants really be real?) and a sense of adventure (maybe I could be like Sophie and save kids from those terrible beasts!) were just as real as the dinner you ate last night?

Leaders need to laugh, to delight in words like Roald Dahl, and spend more time thinking like children. Children, in the words of children’s author Mo Willems, are not dumb. They’re just short.

Leaders could learn a lot from kids. After all, the kingdom of heaven belongs to them.

This post first appeared on denverinstitute.org. Photo credit. 

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Health CareScienceWork

An Ancient Christian Vision for Modern Medicine

January 10, 2017

 

Meet the Denver doctor on a hilarious, heartfelt search for the healing ingredient in health care.

“Do you remember our handshake? The Nussbaum handshake? First you slap, then you shake, then you slide! It’s the Nussbaum sandshake, the Nussnutt landrake, the Fussbutt bandlake, the Cussbutt taketake!”

Martha, a retired nurse battling depression, found herself once again on the psych unit under the care of Dr. Abraham Nussbaum, a psychiatrist at Denver Health and author of a new memoir, The Finest Traditions of My Calling: One Physician’s Search for the Renewal of Medicine. After years of hospitalizations, Martha formalized her affection for Dr. Nussbaum with “the dreamshake.” Slide and shake, pinky swear, fist bump, explosion.

But why the dreamshake? What did Martha dream about her doctor? Was he a scientist, friend, lover, pill-provider, teacher, technician—or savior?

In a mammoth industry—in 2014, $3 trillion, or $9,523 per American, was spent on health care—competing visions for reform abound. Nussbaum, a 41-year-old Catholic physician, ushers readers through a wild, weird, head scratching, infuriating, and tender odyssey into the dizzying diversity of modern medicine.

Part journalist, part comic, part philosopher, and part shrink, Nussbaum’s search for the healing of healthcare culminates not with the wonders of technology or a recipe for cost-saving, but instead with a fourth-century bishop’s call to build a “poor house” for the ill.

Comedy and Tragedy

On the second day of med school, a young female pathology resident grabbed lunch from the cafeteria and accompanied Nussbaum to his first autopsy. She casually chatted while cutting open an elderly man’s chest—opening the rib cage, removing the organs, and plopping intestines into the sink before she “ran the bowel,” spilling out feces.

As guts spilled out of the cadaver, Nussbaum asked if she ever considered vegetarianism. “No,” she said. “Why would you ask?”

For Nussbaum, residency began by learning how to handle dead body parts; it eventually grew to learning how to handle co-workers.

As a third-year resident, Nussbaum (the rookie) shadowed Cannon, an intern with small glasses, curly hair and pearly teeth. Around three in the morning, a nurse paged them about a patient with a case of the hiccups.

“Okay, Rook, look up treatments for intractable hiccups,” Cannon said.

“Chlorpromazine. Haloperidol. Methylphenidate. Baclofen. Midazolam. Rectal massage.”

“What was that last one?”

“Rectal massage.”

“Uh-huh. That’s the one. Rook, let me teach you. You’ve got to show the nurse who’s in charge.”

The furious nurses massaged the patient’s rectum every 15 minutes the entire night—and made sure to page Cannon mercilessly for the next half decade while on call.

It’s hard to say whether the physicians, the patients, or the consultants in The Finest Traditions of My Calling are more entertaining.

Dr. Paul Bregman, one of Colorado’s many marijuana doctors, arrives to lunch wearing Air Jordans, tweed pants, and a black t-shirt, and tries to offer Nussbaum a bag of cannabis-infused Ho-Hos (“I want you to see the amazing”). Connie, a patient who is sure her sister is plotting to harm Peyton Manning, won’t relent until the star quarterback visits her in treatment. A team of health care consultants prints t-shirts with the new hospital motto. They get tossed from floor to floor by underwhelmed doctors and nurses, and eventually worn by wild-eyed patients on the third-floor psych unit who could uniquely identify with the new slogan: “I’M COMMITTED.”

Yet the comedy of medicine often gives way to the tragic.

Bao was a 43-year-old Vietnamese immigrant who regularly visited the emergency department reporting chest pain, suicidal thoughts, and anxiety. She felt “as lonely as an empty cup.” One night, Bao, a self-described virgin, requested birth control pills. When asked why, she said, “I met a man.”

“Can you tell me about him?”

“My car broke down on the highway. I was on the side of the road and a police officer helped me call a tow truck. Then he told me he was separated from his wife and wondered if we could get together some time. For sex. He told me he liked Asian ladies.”

The internist had prescribed Ortho Tri-Cyclen for birth control, but had missed Bao’s real story completely.

“The value of experience,” said Sir William Osler, founder of the Johns Hopkins University School of Medicine, “is not in seeing much, but in seeing wisely.” Has modern medicine reduced people to “parts and money,” billing patients for defective limbs or organs, yet forgotten to cultivate deeper virtues?

Amidst such a circus, where does one look to discover and “to preserve the finest traditions of my calling,” to which the Hippocratic Oath refers?

The World’s First Hospital   

While enrolled in an AmeriCorps program after college, Nussbaum lived at a Dominican priory. One night, he arrived for mandatory vespers for hymn singing. They cracked open their hymnals to the 72nd Psalm,

“He will rescue the poor at their call,
those no one speaks for.
Those no one cares for
he hears and will save.
He saves their lives from violence,
lives precious in his eyes.”

Having just seen Francisnek, a homeless Polish immigrant whose sobriety was the boast of the rescue mission, slip back into alcoholism, Nussbaum longed for the fulfillment of the psalmist’s promise.

In contrast to the scotch-sipping, sitcom watching friars, the Sinsinawa Dominicans, their sister community down the road, “seemed strangely alive in the absence of men.” One nun handed Nussbaum a “holy card”—like a baseball card for Catholics—of two saints, Cosmas and Damian, “Physicians and Martyrs” who promised to turn their bearers into “willing and loving servants.” Considering the call to medicine, Nussbaum’s pilgrimage took him to Duke University, to study the history of medicine under theologian Stanley Hauwerwas.

In the ancient Greek tradition, sick people came to the temple of Asclepius, the Greek god of medicine, and offered gifts in exchange for health. Likewise, Greek doctors saw only those who could pay, and there was no public duty toward the sick. But the Jewish tradition of hospitality and the Christian tradition of charity to the poor birthed a new, public commitment to the ill.

In 370, Basil, the new bishop of Caesarea, built a ptochotropeion, or house for the poor, ill, and dispossessed. Located on city’s edge, so it would be accessible especially to travelers and strangers, clerics, deacons, and lay physicians gave patients rest, meals, and care. Basil believed Christians were responsible for the social welfare of the entire city, not only the wealthy. Many scholars today consider Basil’s ptochotropeion to be the first hospital in Western society, the foundation of public-health efforts, and the historical inspiration behind hospitals for the indigent ill in cities throughout the West.

Denver Health, where Nussbaum practices medicine today, descends from Basil’s vision, however loosely. Outside the hospital is a bench, cut from stone, that reads “DO JUSTICE. LOVE GOODNESS. WALK HUMBLY.” The omission of God’s name from the prophet Micah’s famous injunction is both a symbol of medicine’s forgotten origin and a testimony to longings for a deeper, more soul-satisfying vision of the physician’s vocation.

Each morning, when Nussbaum’s arises from bed, he gazes upon an image of Basil of Caesarea. “To place the hope of one’s heath in the hands of the doctor is the act of an irrational animal,” wrote Basil. But “when reason allows, we call in the doctor, but we do not leave off hoping in God.”

Engagement with Faith

The Finest Traditions of My Calling is a sparkling, heart-wrenching, hilarious success.

Even when critiquing quality improvement experts, the narrative still charms. Nussbaum once compares Atul Gawande’s New Yorker essay on “Big Med,” which promises healthcare will be saved by becoming like aircraft carriers or assembly-line restaurants, to “Famous Factory Meatloaf” produced at the Cheesecake Factory.

Yet it’s his serious and delightful engagement with Christianity that really elevates the book. He praises Hildegard of Bingen, a medieval abbess, musician, mystic, and pre-modern clinician, for gently nursing both gardens and patients back to health. Dr. Paul Farmer, founder of Partners in Health, advocates an application of liberation theology to health care, and opens clinics for the impoverished from Malawi to Peru to Russia. Nussbaum suffers alongside of one of his patients, Eleanor, who struggles to believe in a God who let her mother die of cancer.

Most books on medicine either completely ignore Christianity (and assume medicine started in the 20th century) or see it as a tactic for converting patients. But here, faith is a surprising source of hope. Though Nussbaum doesn’t claim to be a “Catholic psychiatrist,” (he unconvincingly claims to be a “bad Catholic” in the vein of the novelist Walker Percy), his Christian commitments shine through with the humility of St. Luke the Physician.

Yet perhaps Nussbaum’s greatest triumph is turning a medical memoir, a genre that can inspire intractable cases of yawning, into an accessible adventure for a general audience, one worthy of a sequel or even a film adaptation.

Weeks after finishing the book, my daughters are still asking me to do the Nussbaum handshake.

This book review first appeared on christianitytoday.com. 

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BusinessEconomyWork

Investments for the Kingdom

December 30, 2016

Eventide Funds has confounded the investment world with its success—and it’s biblically based principles.

Not long ago, when reporters wrote about Robin John, the cofounder of Eventide Asset Management, a subtle snicker rumbled under the surface. One called him “The Believer”; others pointed out the odd language on his Boston-based mutual fund company’s website: business as an “engine of blessing” and “biblically responsible investing.”

Theology as the foundation for picking stocks? Is this guy for real?

Today the murmurs seem to have faded, and for good reason. Since its launch in 2008, Eventide’s flagship mutual fund (a pool of money professionally invested in stocks, bonds, and other securities), the Gilead Fund, has given shareholders a 13.70 percent annualized return as of September 30, 2016, compared to 9.03 percent for the Standard & Poor’s 500. To put that into perspective, an investor who put $10,000 into the fund at its launch would be worth $26,050 today. The Gilead Fund has been covered as a top performer by The New York Times, The Wall Street Journal, and Bloomberg, among other publications. Over the past three years, media attention has helped Eventide explode from $50 million in assets under management to nearly $2 billion.

But there’s more to Robin John than a focus on profit. Challenging Milton Friedman’s declaration that the only social responsibility of business is to increase profits, John says, “Profit is only the byproduct of a job well done.”

John, an evangelical living in Dallas, is a leader in the growing field of biblically responsible investing, which applies Christian theology and social concern to investment analysis. Eventide, founded in 2008, has garnered attention because of both its results and its uniquely faith-filled investment philosophy, driven ultimately by Jesus’ command to love your neighbor as yourself.

His journey to investing, however, was fraught with vocational doubt, uncertainty, and a heart-wrenching journey to India, the land of his birth.

Longing for a Calling

John grew up in a village in southern India, influenced by the faith of his grandparents. “I remember looking out my window as a child and seeing a cemetery,” John told me. “The church needed land to bury the dead, and so my grandfather, poor as he was, donated it.” John learned the Bible originally in his native tongue of Malayalam and saw a sacrificial faith lived out at an early age.

When John was seven, his family moved to Medford, Massachusetts, following his uncle, an international pastor at Tremont Temple Baptist Church in Boston. “We moved into a community where I was one of the only non-Italian and non-Irish students in class,” John says. Due to an error on his Social Security card, his last name became an abbreviated version of his middle name, Cheriakalath, while he was in school. It was nearly impossible for his Anglo peers to pronounce, just one factor that made growing up an Indian immigrant in American schools tough. So he studied hard and graduated in the top 1 percent of his high school class.

A few years later, John graduated with a degree in economics from Tufts University and took a job at a large bank. “I would pray for a calling to go into ministry,” John recalls. “But I didn’t hear from God. So, because I didn’t feel like I had a calling, I said, ‘I guess I’ll just make money and support those who do.’ ”

One of his first assignments took him from Boston back to Pune, India, near Bombay, to train new employees.

One day, staying in the guest house of an Indian firm, he asked the housekeepers where they slept. He discovered that in a four-bedroom house, they slept in a closet behind the kitchen on the concrete floor, with no mat or rags for a pillow. Outraged, he notified his company of the housekeepers’ living conditions. But the two men begged him not to pursue the matter or they would lose their jobs—and return to the slums.

When John returned to the United States, the air of his home office was heavy with tension. Outsourcing to India meant job cuts for American workers. Now coworkers in Boston came to John with their own plea: “If my job is going to India, you’ve got to let me know. I’ve got a family.”

“I started realizing that work is not just work,” John says. “People’s lives are being impacted.”

In the years that followed, he vocationally wandered from a bank to an accounting firm to part-time classes at Gordon-Conwell Theological Seminary, where he still longed for “a call to ministry.”

While in Boston, John got in touch with a friend from high school, Finny Kuruvilla. At the time, Kuruvilla was simultaneously pursuing an MD from Harvard Medical School, a PhD in chemistry and chemical biology from Harvard University, and a master’s degree in electrical engineering and computer science from MIT. (“And just for fun, Finny taught biblical Greek and Hebrew at his church.”)

John asked Kuruvilla to pray with him, hoping for a sense of God’s call. They prayed once a week for six months. “If God wants me to go into full-time ministry, that’s what I’ll do,” John said, uncertain about working in ministry or business. Together they started a house church and were joined by a Nigerian widow, Congolese immigrants, and a few Harvard students eager to serve their community.

Soon after, Tim Weinhold, an entrepreneur and Harvard alumnus, visited the house church. Getting acquainted after the service, Kuruvilla mentioned that he and some friends were thinking of starting a Christian mutual fund.

“I know what a mutual fund is,” said a skeptical Weinhold, who would eventually become director of faith and business for Eventide. “And I know what a Christian is. Explain to me what a Christian mutual fund is.”

After prayer and discussion, John and Kuruvilla cofounded Eventide Asset Management with the vision of “Investing that makes the world rejoice.”

As the Great Recession began, the sun was setting on John’s longing for a call to ministry. In response to John’s question of whether to go into business or ministry, God slowly revealed his clear answer: “Both.”

From Plunder to Blessing

“I’m confused,” I confess on stage, as I interview John before an eager crowd at The Commons at Champa, a shared workspace in Denver. “What’s the difference between socially responsible investing, values-based investing, and biblically responsible investing?”

In the audience is a young couple, eagerly listening for advice on how to begin their meager retirement savings; a pastor turned investment adviser, fearing he’s failed now that he’s no longer a minister; and a bleary-eyed investment banker, tie-loosened and over-tired, wondering if he’s made a vocational mistake.

eventide-team-ctConventional fund managers look for financial strengths in making investment decisions, John says. The problem is that profitability is a lagging indicator. It tells investors more about the past than the future. Moreover, it doesn’t show how a business made that money, whether through quality products or oppressive business practices.

Conversely, moral or ethical fund managers screen out the “vice stocks”—pornography, tobacco, weapons, or abortion—and then look for financial strengths. “This is the typical approach of what we might label biblically responsible investing 1.0. It’s a good start,” John says, “but it doesn’t go far enough, because business can harm not just through bad products but through bad practices.” For example, payday loan companies can trap the poor in a cycle of debt, and auto title loans can charge effective rates as high as 500 percent.

The biblical word for these business practices is plunder, says John, who cites biblical passages that emphasize God’s concern for the poor: “ ‘Because the poor are plundered and the needy groan, I will now arise,’ says the Lord. ‘I will protect them from those who malign them’ ” (Ps. 12:5).

But instead of merely avoiding companies that plunder or extract value from a community, John says, “we look for companies with an extraordinary ability to innovate and create value for all stakeholders—customers, employees, suppliers, host communities, the natural environment, and society.” Each of these six stakeholders, Eventide believes, is a primary neighbor that businesses are called to serve. John dubs this positive vision “biblically responsible investing 2.0.”

The Eventide philosophy, or Eventide Business 360, is rooted in the biblical understanding that God’s intent for business, investing, and all vocations is to serve and, in turn, bless humankind. Weinhold, Eventide’s director of faith and business, points to verses like Deuteronomy 8:18—“But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today”—to show that business is uniquely able to create wealth and provide for material needs.

Business does this, according to Weinhold, by creating products that solve the material challenges of human existence and by making a profit, thereby enlarging human wealth to make those products affordable and accessible.

When deciding what businesses to invest in, Eventide considers factors often outside of typical investment analysis such as employee satisfaction, a genuine innovation in the field of investing. They use websites with company reviews shared by employees, as well as other sources, to evaluate both how well a business is “loving” its employees and also its long-term prospects for profitability.

In the days before the Great Recession, John says, “we saw the subprime mortgage industry was exploiting its customers. We didn’t invest there.” Avoiding dishonest practices, John says, is one discipline that can help the firm sidestep the kinds of activities that may be profitable—at least for a time—but do long-term harm.

Like the vast majority of mutual fund investors, most of Eventide’s 133,000 clients are average people saving for retirement. The minimum investment in the Gilead Fund is only $1,000 (or, with an automatic investment plan, $100). “We wanted anybody to be able to invest with us,” says John.

Eventide has performed well for their shareholders, but investing is risky business and can suffer downturns. Even in down markets, though, John reminds his team of their true purpose. Gilead, the name he and Kuruvilla gave their first fund, means “mountain of witness” or “hill of testimony.”

John remembers praying for a calling in 2008, descending into his unfinished basement to “ask God to use me for his glory.” In 2015, Eventide gave away more than $3.5 million to charity, directed almost $2 billion toward businesses they believe improve people’s lives, and influenced business leaders and financial advisors across the United States in how they think about the purpose of their work.

John found his calling in an unlikely place. An investor and entrepreneur, John has embraced a higher view of business, often quoted by Weinhold: “Business is God’s intended partner in his great work as Provider for all of humankind.”

This article first appeared in the December 2016 issue of Christianity Today.

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