Christian Business Review: August 2015

FALL 2015

The Answer Driven LifeBRUCE TAYLOR

Work as Vocational StewardshipCRAIG L. BLOMBERG

Transformational StewardshipBILL MEARSE

Rethinking StewardshipMIKE BONEM

In Search of Abundance in An Age of Af�luenceERNEST LIANG

Stewarding the SabbathWILLIAM VANDERBLOEMEN

The Stewardship of TrialsNATALIE C. WINTER

Internal Control and StewardshipWILLIAM A. MOREHEAD & ROBERT L. PERKINS

FOCUS ONSTEWARDSHIP

CHRISTIAN BUSINESS REVIEWA JOURNAL BY THE CENTER FOR CHRISTIANITY IN BUSINESS AT HOUSTON BAPTIST UNIVERSITY

KINGDOM STEWARDSHIPA conversation with Ron Blue

A PUBLICATION OF THE CENTER FOR CHRISTIANITY IN BUSINESS, HOUSTON BAPTIST UNIVERSITY

CHRISTIAN BUSINESS REVIEWISSUE 4 | Fall 2015

PUBLISHERS

Robert B. Sloan, Jr.Michael Weeks

EDITOR

Ernest P. Liang, Houston Baptist University

CONTRIBUTING EDITORS

Richard Martinez, LeTourneau UniversityDavid Cowan, Boston College

Eun AhnUniversity of Hawaii

Kevin BarksdaleUniversity of Houston (Downtown)

Kevin BrownAsbury University

Daniel CheungUniversity of Dayton

Jessie GeorgeHouston Baptist University

Leslie HaugenHouston Baptist University (retired)

Wallace HenleySecond Baptist Church, Houston

Lau Chung MingChinese University of Hong Kong

Walton PadelfordUnion University

Nancy PearceyHouston Baptist University

Yvonne SmithUniversity of La Verne

Kenman WongSeattle Pacifi c University

REVIEW BOARD 20132015

� e Christian Business Review, Issue 4. Copyright 2015 Houston Baptist University. All rights reserved by original authors except as noted. Submissions to this journal are welcome. Email us at [email protected]. To learn about the Center for Christianity in Business, please visit www.hbu.edu/ccb.

Library of Congress Cataloging DataChristian business review (Print) ISSN 2334-2862Christian business review (Online) (www.hbu.edu/cbrj) ISSN 2334-2854

DISCLAIMER

� e views expressed in the articles or commentaries in this publication are solely the authors’ and do not necessarily refl ect the views and opinions of the Christian Business Review,

Houston Baptist University (HBU), the HBU Archie W. Dunham College of Business, or the Center for Christianity in Business.

CENTER FOR CHRISTIANITY IN BUSINESS

MISSION� e mission of the CCB is to equip and encourage leaders to carry their faith into organizations by developing and delivering a distinctively Christian worldview for business.

RESEARCHConsulting EngagementsScholarly JournalsResearch Seminars and SymposiaResident Scholars Program For Faith and Business Research

COMMUNICATION Speaker SeriesChristian Business Leadership Video SeriesNewsletter on Faith and Business

EDUCATIONAnnual Mentoring Conference Executive Education Programs

INITIATIVES

CHRISTIAN BUSINESS REVIEWISSUE 4 | Fall 2015

IN THIS ISSUE2 Living Cases

� e Answer Driven LifeOne person’s spiritual journey of discovery about purpose in lifeBruce Taylor

4 Book ExcerptWork as Vocational StewardshipProper perspectives on work as stewarding the gifts God has given to believersCraig L. Blomberg

7 Feature ArticleKingdom Stewardship: A Conversation with Ron BlueExcerpts from a special interview with Ron Blue, Founder of Kingdom AdvisorsRon Blue, Joseph C. Sleeth, Jr. (moderator)

12 Transformational StewardshipPractical pointers on stewardship that transform outcomes for leadersBill Mearse

16 Rethinking StewardshipWhat whole-life stewardship means for marketplace professionals Mike Bonem

21 In Search of Abundance in An Age of Affl uence: A Biblical Roadmap for Financial Priorities

Biblical insights on stewarding consumption, borrowing, and savings Ernest P. Liang

28 Stewarding the Sabbath: Prioritizing Pace for Christian LeadersHow the Sabbath principle helps set the right pace for exhausted leaders staring at leadership failuresWilliam Vanderbloemen

32 � e Stewardship of TrialsA biblical framework for stewarding trials for God’s gloryNatalie C. Winter

39 Internal Control and StewardshipAn empirical study of internal control measures and their implications for bestpractices for faith-based NGOs/NPOsWilliam A. Morehead and Robert L. Perkins

47 Guidelines for Contributors

CBR Peer-Reviewed Articles

CHRISTIAN BUSINESS REVIEW fall 20152

Life’s vicissitudes. How we cope with unforeseen, unpleas-ant events in our personal and professional lives often de�ines who we are in the end. Most people feel utterly

lost when circumstances hit, often downright fearful and act accordingly. They grope for answers that are elusive.

I run a private equity fund that invests in oil and gas ex-tractions. How did I feel when the after-shocks of the global �inancial crisis crescendoed at a time right after we raised capital for the business and had begun investing? How must I deal with panicky investors who witnessed one of the biggest, fastest slumps in oil prices in his-tory? How should I manage wild portfolio value swings when there is no clear vision of geopolitical forces over which we have no control and that hit at the core of our business? And amidst all these, how could I cope with the mounting pressure from employee morale and of�ice politics that are unique in every organization?

The unlikely answer was found in the beginning steps of a 12-step Drug Abuse Program for teens that my wife and I were

involved in more than a decade ago. Our involvement centered around helping parents cope with their teens in drug rehab and recovery. The program helped the teens, but was in every way helpful to the parents as well. After some time I became the

leader of the men’s parent support and study group. As I got more immersed in the methodology, I was amazed by the “answer” I

found in the �irst three steps of this program:

Step 1 - I admit that I am powerless and that my life has become unmanageableStep 2 - I come to believe that a power greater than myself can restore me to sanityStep 3 - I make a decision to turn my will and my life over to the care of God as I understand God

It was a stunning discovery. For much of my life, I have drifted in ignorance, insecurity, self-absorption, and dread. I ran hard in a race that lacked purpose and lasting satisfaction,

� e su� ciency of Christ is what I have been searching for all these years.

THE ANSWER-DRIVEN LIFEby Bruce Taylor

LIVING CASES: PERSONAL SPIRITUAL JOURNEYS OF MEN AND WOMEN IN BUSINESSLIVING CASES: PERSONAL SPIRITUAL JOURNEYS OF MEN AND WOMEN IN BUSINESS

CHRISTIAN BUSINESS REVIEW fall 2015 3

THE ANSWER-DRIVEN LIFE

LIVING CASES: PERSONAL SPIRITUAL JOURNEYS OF MEN AND WOMEN IN BUSINESS ANSWER DRIVEN LIFE CBR LIVING CASESand my life was driven by external circumstances that I had little, or should I say zero, control. The essence of who I am was stitched together by the in�luences (some welcome, oth-ers not) that shaped the outcomes at pivotal moments of my life.

It was sheer Providence that, in the mid-2000s, I met and married a Christ-centered woman who took the time to gently introduce me to her faith. Our subsequent involvement with the addiction rehab program �inally opened my eyes to what was missing in my stewardship of a life in drift.

The core tenet of those beginning steps in the 12-step rehab program was echoed in Philippians 4:19: “But my God shall supply all your need according to his riches in glory by Christ Jesus.” In other words, the suf�iciency of Christ is what I have been searching for all these years. The “answer” was there all along – God has given me everything I ever needed – but �irst I have to turn over the sovereignty over my life to Him.

When I began to do that, I started �inding peace in my heart with the understanding that God has a plan for me. I only need to be an eff ective instrument in carrying out His plan. This realization is life-transforming. I began to apply this principle not only to my personal life, but professional life as well.

Backward induction is the process of reasoning backwards, from the end of a problem or situation, to determine a sequence of optimal actions. Being armed with God’s answer is like ap-plying backward induction to all our decisions in life. Focusing on God and His suf�iciency led me to focus my eff orts on things I do control, where I can make a diff erence, for His glory.

God looks at the heart, only men look at the appearance – outcomes measured by human scales. What matters is whether the step I take, the decision I make, is pleasing to God. If it is, then the outcome must be right. Often too, it is surpris-ingly rewarding.

Case in point: when we started our fund, we had a limited amount of resources and time in order to raise the needed capital. Knowing that God was in control, we worked hard, and despite many disappointing moments, when it truly looked like no one would invest in our business, we kept the faith. I refused to live in fear of “what if we don’t” or “what happens if we can’t.”

We needed only a small number of investors who would believe in our management team and who desire to balance out their portfolios with our type of investment. With time be-ing of the essence, we acted with discernment, isolating viable candidates from “maybe’s” and “no, thank you’s.” Approxi-mately three months before we were to run out of capital and be forced to “put pencils down,” we got an unsolicited email showing interest in our fund. Shortly thereafter, eleven more investors were lined up. We closed our fund fully capitalized. That was no luck as we had been at this for two-and-a-half years.

Trusting in God’s big plan also allows us to integrate the thought process of backward induction into our management tool kit. We develop projects, budgets, and work plans by �irst de�ining the desired �inal result. From there we work backward to lay out the roadmap for ideal solutions covering everything from manpower to budgetary requirements. The overarching premise in these decision processes, however, remains in what constitute proper stewardship that honors God.

We worked tirelessly to keep our business dealings beyond reproof, having to make dif�icult but necessary decisions ef-fecting untimely personnel and partner changeovers - deci-sions that could easily have detracted from our singular focus on creating value for our investors. Likewise, at times when changing economic environments renders us helpless in steer-ing the business in the direction we sought, we focused only

on God’s promise and gave it all with honest and sincere eff orts. The true blessing is as much in the process as in the outcome.

I have been blessed with the opportunity

to start up, own and run my own business along with my part-ner who is also spiritually driven. Together we have learned to adopt a Christ-centered business model. It has helped us navigate through many stressful and seemingly insurmount-able trials and tribulations.

We strive to “take the high road” and treat others as we would like to be treated, which could be challenging in an ever changing and highly competitive environment. Yet even though we might not have perfect foresight of the “game plan” that guarantees success, we have THE ANSWER – GOD’S plan, for all of us. As President George W. Bush once said, “God is good....all the time.”

Focusing on God and His su� ciency led me to focus my e� orts on things I do control, where I can make a di� erence, for His glory.

About the AuthorBruce Taylor is Managing Partner and Co-founder of Blue Tip Energy, a limited partnership that makes direct investments in on-shore oil and natural gas assets in the United States for a select group of private eq-uity investors. Bruce has over 35 years of energy industry experi-ence, with a focus in operations

management, land and legal management, including contract compliance and environmental work. Bruce also has extensive asset turn-around and work-out experience, with a focus on organizing and developing startups and underperforming assets.

CHRISTIAN BUSINESS REVIEW Fall 2015

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A Note from the EditorsTo many Christians the concept of Stewardship is syn-onymous with money and tithing. Yet the Scripture is un-equivocal about our accountability in the end that covers all that we have done with our resources, money included (2 Corinthians 5:10). Dr. Craig Blomberg, in his excellent treatise on the believer’s �inancial accountability to his calling in an age of wealth, reminds us of another impor-tant aspect of stewardship: work. We are therefore excited to reprint excerpts of Chapter 7 of Blomberg’s book to help set the tone for the discussions in this Stewardship issue. We greatly appreciate the author and Zondervan for the permission to reprint this material.

As long as we think in terms of stewardship as giving away a �ixed percentage of our income, we will always be tempted to imagine that we are free to do whatever

we want with the rest of our material resources. But biblical stewardship is whole-life stewardship.1

We need down-time and fun-time activities that renew and refresh us, if at all possible. Stewardship does not mean

workaholicsm, not playing with family or friends, not relaxing for re�lection and meditation. But it does mean undertaking everything in life, including our spending, thoughtfully.

We take breaks from work because we need them to refresh ourselves and/or build relationships with God and others, not because we are inherently lazy and happy to sponge off of others. Except in unusual times of prolonged unemployment completely outside of our control, or during periods of injury or in�irmity, much of our lives should be occupied with work. Even in retirement or as homemakers, we should be active in meaningful service — to our families, our churches, our com-munities. What constitutes genuine work is not determined by whether it is remunerated. This leads us to our next topic — the need to view all our work as stewarding the gifts and abilities God has given us.

“But doesn’t stressing the intrinsic value of work play into the hands of the cage? Won’t it make the squirrel wheel spin even faster? No. It will actually slow it down. If work has in-trinsic value, one will resist the pressure to produce frantically and instead take time to delight in work.”2

WORKasVOCATIONAL STEWARDSHIP

by Craig L. Blomberg

*Taken from Christians in An Age of Wealth: A Biblical Theology of Stewardship by Craig L. Blomberg. Copyright © 2013 by Craig L. Blomberg. Used by permission of Zondervan (http://www.Zondervan.com). All rights reserved. www.zondervan.com/christians-in-an-age-of-wealth.


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VOCATIONAL STEWARDSHIP

Another entire book would be needed to develop a “biblical theology for life” for the topic of work.3 Far too many Chris-tians throughout history have viewed it more as a necessary evil, to provide for themselves and their families, rather than as inherent, God-given calls on their lives. But if our primary purpose as God’s vice-regents created in his image is to “till the garden” of this planet we call Earth, then we must de-velop a sense of work as a vo-cation.4 Of course, many people struggle and some may never succeed at landing a job that simultaneously pays their bills and proves personally ful�illing. In these instances, we need to recall Colossians 3:23 – 24: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.”

Using a narrower sense of the word “vocation,” especially when occupations do not allow us much opportunity to ex-ercise our gifts and passions, we must agree with Tom Sine that “the primary vocation for every believer is not what we do to earn a livelihood but how we devote our lives, as Christ did, to seeking to advance the subversive purposes of God’s kingdom.”5

A diff erent kind of trap involves viewing professional ministry as somehow superior to “secular” work. A natural off shoot of this false premise is that we ought to be paid for exercising our spiritual gifts, especially those of leadership. Perhaps we will be fortunate enough to �ind such a situation, but God makes no promises. Ours is an increasingly bi-voca-tional world, even for church ministers, and all signs suggest it

will only move further in this direction in the near future.6 In the Majority World, it has been the norm for some time.

A second debilitating corollary for those in secular employ-ment is to think that they are functioning as Christians in their workplace only if they witness to oth-ers of their faith, lead a lunch-time Bible study, or get to know their colleagues bet-

ter during off -hours so they can invite them to church. All of these can be excellent activities, but if God created us for work (within healthy limits), then the car manufacturer must ask how she can help create and produce the best quality, most useful, most environmentally friendly vehicle possible. The nurse must ask himself how he can put his heart and soul into ministering to patients with love and care, with the highest level of integrity in keeping records and making the rounds for anyone on his shift.

All workers should familiarize themselves with their or-ganizations’ goals, policies and practices, and ethics (or lack thereof), doing everything possible to promote God-honoring behavior throughout their company. Often this means little more than holding people accountable to well-established standards for “professional ethics,”7 though in today’s scandal-ridden corporate world, “little more” takes on new meaning. If necessary, after all proper channels of dealing with in-house matters have been exhausted, be willing to be a whistle-blower if a company is intransigent in its illegal or immoral behavior. Count the cost along the way, however (Luke 14:25 – 35).

Business as mission is a growing and encouraging trend in numerous parts of the corporate sector.8 One need not operate from explicitly Christian pre-suppositions to recognize the value of not making shareholders’ pro�it level the true “bottom line” that determines every decision that is made. Not only must quality control off set the temptation to cut every possible corner in production costs, but concern for quality of hu-man lives, including the lives of one’s employees, must also take center stage. We must pay our workers and give out ben-e�its at a little higher stan-dard than the competition in order to attract and retain better employees. We should factor in the

Stewardship means undertaking everything in life thoughtfully

BUSINESSAS

MISSION

work as stewardship


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Notes

1 Randy Alcorn, Managing God’s Money: A Biblical Guide (Carol Stream, IL: Tyndale, 2011), 13 – 20.2 Miroslav Volf, “In the Cage of Vanities: Christian Faith and the Dynam-ics of Economic Progress,” in Rethinking Materialism: Perspectives on the Spiritual Dimension of Economic Behavior (ed. Robert Wuthnow; Grand Rapids: Eerdmans, 1995), 187.3 For an excellent start, see Ben Witherington III, Work: A Kingdom Perspective on Labor (Grand Rapids: Eerdmans, 2011); and Darrell Cosden, The Heavenly Good of Earthly Work (Milton Keynes, UK: Pa-ternoster; Peabody, MA: Hendrickson, 2006).4See esp. Steve Walton, A Call to Live: Vocation for Everyone (London: SPCK, 1994). Cf. Amy L. Sherman, Kingdom Calling: Vocational Stew-ardship for the Common Good (Downers Grove, IL: InterVarsity Press, 2011).5Tom Sine, Mustard Seed vs. McWorld: Reinventing Life and Faith for the Future (Grand Rapids: Baker, 1999), 161.6Bob Smietana, “More Preachers Need a ‘Day Job,’ Too,” USA Today (June 29, 2010), at www.usatoday.com/news/religion/2010-06-21-preachers20_ST_N.htm (accessed April 27, 2012).

About the AuthorCraig Blomberg is Distinguished Professor of New Testament at Den-ver Seminary in Littleton, Colorado. Craig is the author of �ifteen books and has co-authored or co-edited seven more, along with 140 journal articles and chapters in multi-author works. His books include four on the

historical reliability and interpretation of parts or all of the Bible (esp. the Gospels), two on interpreting and preaching the parables, three commentaries (on Mat-thew, 1 Corinthians and James), a textbook on Jesus and the Gospels and another on Acts through Revelation, a handbook on exegetical method, and three books on material possessions in the Bible. Blomberg holds a Ph.D. from the University of Aberdeen, Scotland.

eff ects on a local community of a plant move or closure. We can locate companies and build of�ices in those parts of cities that need renovation and renewal and hire from the local com-munity whenever possible. We may prioritize the unemployed or underemployed, giving them the necessary job training whenever required.

Overseas, business as mission may mean identifying which entire neighborhoods or subcultures are without adequate work opportunities. Who would love to work and work hard, but is currently unable to �ind employment and thereby pro-vide for themselves or their families? Target and train those likely to succeed and give them new skills or new opportuni-ties to utilize the skills they already possess.

If you off er your talents or services to fellow Christians, ei-ther as part of your regular job or on the side during off hours, become known as the people in your industry or vocation with the highest standards of ethics and integrity in the business. Do the best possible work you can, and do it on time. Pay your bills on time. Tragically, Christians have often developed the reputation of being less trustworthy than non-Christians ei-ther on or off the job, because they assume their fellow believ-ers will be understanding and forgiving. This is nothing but the sinful manipulation and abuse of others’ good will.

7Many good works on business ethics exist. Among recent, distinc-tively Christian ones, see esp. Kenman L. Wong and Scott B. Rae, Business for the Common Good: A Christian Vision for the Marketplace(Downers Grove, IL: InterVarsity Press, 2011). Cf. also Lloyd E. Sand-elands, God and Mammon (Lanham, MD,”“of America, 2010); Jeff van Duzer, Why Business Matters to God (and What Still Needs to Be Fixed)(Downers Grove, IL: InterVarsity Press, 2010); and Fleming, Pro�it at Any Cost?8For a distinctively Christian take, see C. Neal Johnson, Business as Mission: A Comprehensive Guide to Theory and Practice (Downers Grove, IL: InterVarsity Press, 2009). Cf. also Steve Rundle and Tom Steff en, Great Commission Companies: The Emerging Role of Business in Missions (Downers Grove, IL: InterVarsity Press, 2003); and Tom Steff en and Mike Barnett, eds., Business as Mission: From Impoverished to Empowered (Pasadena, CA: William Carey Library, 2006).

work as stewardship


kingdom stewardship CBR PANEL

Sleeth: What is “kingdom stewardship” really about?

Blue: When my wife and I �inished touring the spectacular Bible Museum here on HBU campus this morning, my wife said, “if it is new it is not true. If it is true it is not new.” That’s so right about biblical principles.

Once I testi�ied before a Congressional subcommittee in the early 1990s about personal �inance. Senator Chris Dodd of Connecticut asked me what I would tell the American family. I thought he was going to laugh because what I was about to say is so simple. I said, senator, I will tell the American people to spend less than what they earn; avoid the use of debt; build liquidity, margin or �lexibility into their �inancial plan; and set long term goals so they can prioritize spending between the short and long term. As the Senator busily jotted down my re-marks, he commented, “it seems to me that would work at any

income level.” To that I replied, “you’re right senator, including the United States government!”

What I failed to mention was there actually is a �ifth prin-ciple: to give generously. Together these are the �ive funda-mental biblical principles that would never change. I am 72 years old. I am in my sixth career, and I need to hurry. A couple of years ago I had a very unexpected bypass surgery that gave me a lot of time to re�lect on things. I believe God has given me the opportunity to trumpet the truth that God’s word is authoritative for every �inancial decision anybody wants to make at any time. He gives us wisdom for the process (James 1:5). He treats each one of us uniquely in that we are not lost in rules but should live by principles that are transcendent.

When we make �inancial decisions that are based on tran-scendent principles, we can be very con�ident of the results as they are built on solid rock (Matthew 7:24). My organiza-

Editor’s Note: On September 24, 2014, the HBU Center for Christianity in Business hosted a conversation with Ron Blue, who was interviewed by Houston Baptist University trustee and attorney Joe Sleeth, on kingdom stewardship. The CBR is pleased to provide an edited excerpt of this conversation for the bene�it of our readers.

“Instruct those who are rich in this present world not to be conceited or to fi x their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy.”

- 1 Timothy 6:17


kingdom stewardship CBR PANELtion is developing curricula for Christian colleges, churches, and marketplace professionals that carry that same message. We have an opportunity to introduce a biblical worldview on money and money management that has a common language and process to impact our culture evangelistically. Everybody thinks about money and worries about it. We as believers can say, look, here are �ive key principles. That’s all you really need to know. Only �ive things you can do with your money: give it away, pay taxes, pay off debt, save it, or spend it on your life-style. God’s word speak to all of them.

Kingdom stewardship when it comes to �inancial matters is to be empowered with a biblical worldview on money and money management. My desire is to help facilitate that pro-cess of empowerment. I think most believers know what God’s word says. They just don’t necessarily know how to make it work on an ongoing basis. That’s where I like to help.

Sleeth: In 1 Timothy 6:17, Paul writes: “In-struct those who are rich in this present world not to be conceited or to �ix their hope on the uncer-tainty of riches, but on God, who richly supplies us with all things to enjoy.” In this society where excesses ap-pear to be the norm, how do Christians understand and prac-tice a life of contentment that Paul talks about?

Blue: Part of it is found right there in that passage: “to be generous and ready to share” (v. 18). I wrote a book called Generous Living. I wrote it because I know giving breaks the power of money. Either money holds us or we hold it with our palms open – to give it away. Giving makes no economic sense whatsoever. You get a tax deduction, perhaps. But you can take a deduction on a loan to me that I promise never to repay. Is that smart?

My clients generally share three distinct characteristics. They are content, con�ident, and able to communicate well about money. The reason is they all have an eternal perspec-tive – they manage money with eternity in view. Jesus reminds us in the Sermon on the Mount that if we send our treasure on ahead then we don’t have to worry about anything. Most of us kind of bound up with more is better. The reality is “more” causes more choices and confusion. My wife and I started out in a trailer that’s 28 feet long, 8 feet wide and 6 feet tall. You can sit on a stool and do dinner, cook and do the ironing. We didn’t have many choices then. Fifty years later we got a lot more choices and life is much more complex. Giving with the eternity perspective simpli�ies life’s choices and is the only way to break the power of money.

Sleeth: A common question that faces �inance professionals and business people is how much is enough. I got a lot of ques-tions about people not wanting to leave all that money to their children; people who don’t want to be trust babies. What are the guidelines?

Blue: I spent many years helping people de�ine their �inish lines: how much is enough - to give to the kids, to accumulate, to retire on, etc. Just a few years ago I found the answer to it - Hebrew 13:5: “…being content with what you have.” We will never be content with something we don’t have. Contentment is a mindset, it is a paradigm and a belief system. It has nothing to do with money. If I really believe God says He will supply all my needs, can I say I don’t know what I need until I get to the mall? If it is true that God will meet all our needs and even promise us eternity, should I not trust him to de�ine my needs? If so then my behavior follows my belief system.

Sleeth: So why do Christians need to plan? Can we just sit back and trust that God is going to provide and meet our needs?

Blue: I was to go through a heart catheterization procedure when I went to the hospital two years ago. I thought I was to

be home that afternoon. The doctor worked on me for a few minutes and immedi-ately went to tell my wife that they don’t generally see my kind of conditions except in autopsies. I found out that I might not have

lived through that weekend without surgery. Was I going to trust God and not do the heart surgery? God doesn’t work that way with us. Think about the plans David made for the temple. Jesus had purpose and plans but he was always moving as the Holy Spirit leads. Failing to plan is poor stewardship. It doesn’t mean you are committed to the plan, just the process. Part of the process for good stewardship is thinking ahead and plan-ning. To me for a Christian to say I am just trusting God is noth-ing but foolishness.

Sleeth: Beyond the �inancials, what else is within the scope of stewardship?

Blue: When you mention stewardship people generally think of one of two things: tithing, or money. The reality is stewardship covers our entire life. I am a steward of everything I received - over my health, my tongue, my family, time that I am given, truth that I know, relationships that I enter, and everything else. Money is just one, literally, small piece, of stewardship. It is merely a tool that we use to do all these other things to accomplish God’s plan and purposes.

Sleeth: Where does debt �it into the whole �inancial picture?

Blue: We have an economy bolted on debt. Debt needs to be repaid by somebody at some point and is better avoided. We need to be clear that borrowing money is not a sin; nowhere in the Bible says otherwise. The Scripture does say not repaying what is owed is a sin. Borrowing money is not the issue. Credit cards do not get people into trouble; the one who holds the cards does.

There are generally �ive kinds of debt: mortgage, credit card, consumer, business, and student debt. I often counsel people

G .



regarding the rules they need to follow when borrowing mon-ey. One is the economic return needs to exceed the economic cost. To borrow money at 18% interest so you can go out to dinner doesn’t make a lot of economic sense. But borrowing for a college education probably does (as evidence proves a college education pays off ). Mortgages? It depends. It gener-ally makes sense unless you presume upon the economy.

Second, Scripture says don’t presume upon the future. To borrow is to make an assumption about the future – that you are able to repay the debt. The question to ask is what is the repayment plan? Are you presuming on a bonus, on salary raises, on an inheritance, or anything else that may or may not occur?

Third, there needs to be spousal unity when it comes to incurring debt. I am an entrepreneur and started six busi-nesses. When I started my last one my wife said does that mean we are not getting paid again? One of my mentors is Dr. Howard Hendricks and he used to say God does not give you a spouse to frustrate you but to complete you. What I found in counseling with thousands of people is when you put two people with diff erent training, experience, and value systems into one checkbook you bound to have con�licts. I have seen so many husbands bene�ited from their wives’ counsel and many have not taken their wives’ counsel. Once I was speaking to a group of professional athletes. There was one guy sitting at the back with three Super Bowl rings. When I made that com-ment about the wife’s counsel his wife started weeping. This fellow had all the money and he went into some business that his wife counseled against. He didn’t listen to her and they lost everything.

The bottom line is this: if you can help it, it is better not to be in debt at all. What about mortgage debt? I am often asked. If

you say to a CPA that you want to reduce your taxes one of the things he is likely to recom-mend is to increase your mortgage because you get to deduct the interest. But this is like saying give me $10,000 and I promise never to repay you, so I will report the income and you get the tax deduction. The right question is not how I can reduce taxes, but how I can increase my cash �low after taxes. So don’t assume that mortgage debt always makes sense. I haven’t had mortgage debt in a long time and I feel pretty good.

Sleeth: Financial advisors will say don’t pay off the mortgage. You can invest the money and make a greater return on the savings. What do you say to that?

Blue: Let’s assume the mortgage rate is 3%. Ask the �inancial advisor if he can guarantee a 3%+ return for the next 20-30 years? When you stop the mortgage and save that inter-est, it is the same as making an investment yielding 3%. It is an investment decision. No �inancial advisor I know will absolutely guar-antee you that kind of return for such a long

time. We counsel people often on two big areas: giving money generously and paying off that mortgage. Why not liquidate some assets that have risks and pay off that mortgage debt? Biblical wisdom says the borrower becomes the lenders slave. Follow the biblical principle against conventional wisdom and the cultural norm! It always works.

Sleeth: We know many students are inadequately prepared to deal with �inances, be it student loans, credit cards, or some-thing else. When I was growing up I never had conversations with my parents about balancing checkbook and �inances. What advises would you have for students and their parents and grandparents?

Blue: We need biblically based personal �inancial curricula out there in colleges and churches, something we are working on. When we talked to LifeWay about such a curriculum, they say it needs to be simple. The reality is it is simple. Students often see it as way more complex than it is because they have all this information coming at them from advertising - there are millions of dollars spent everyday just trying to make us dis-content. Those �ive biblical principles of money management work throughout our life - living within our income, avoiding debt, having liquidity and savings, setting long term goals, and giving generously. Simple principles but they work! God’s word also speaks to all �ive things you can do with money: Give it away, pay off debt, save it, pay taxes, and spend it on your lifestyle. God’s wisdom never goes wrong. One more thing: For students who plan to get married, make sure the husband and wife have this conversation about money and values because �ifty percent of divorces cite money as the reason. It really is not money but the lack of communication.



Sleeth: Is it biblical that a tax professional should advise cli-ents to reduce their taxes?

Blue: The Bible says render unto Caesar what is Caesar’s. Je-sus paid the taxes. Here in Texas you only pay up to (the maxi-mum) Federal rate of 39.6%, so if I have an incremental dollar I get to keep 60.4% of it. Why is it not a good thing? If you pay quarterly estimated taxes like I do you should get on your knees and thank God when you make that payment because it represents the income that God has blessed you with. To me taxes are not the problem because they are symptomatic of income, which comes from God. Plan for taxes yes but never �igure that they are a bad thing or ever use illegal means to avoid them. Tax planning is good stewardship. Just make sure you are planning to increase your cash �low and not merely to reduce the obligation on something that testi�ies to God’s benevolence.

Sleeth: We know stewardship and tithing go together. What’s your view on tithing?

Blue: First, tithing is the training wheels of giving. Give ac-cording to how God has prospered you (1 Cor. 16:2). A lot of people say tithing is Old Testament, but so is the principle of the borrower becoming the lender’s slave! Should I take this one and forget that one? Jesus didn’t say don’t tithe, nor did Paul. Throughout the Scripture there is the principle of �irst fruits. I know how much income I will earn, so I just take 10 percent and divide it by 52. That’s what I give every week, automatically. My personal opinion is tithe to your church and give above and beyond that if anywhere else appeals to you.

I read a book by Robert Morris (“Church of Blessed Life”) and it changed my giving behavior. Every Sunday morning I will take any money being earned – service income, interest on bank accounts, etc., write them on a 3x5 index card and give it to my wife at breakfast. “Here is the income.” I’ll tell her, “and you write the check.” It literally changed the dynamic in our

relationship, and between us and the Lord. Now suddenly my wife who does not have much interest in money sees what’s coming in. She sees it on a regular basis and all of a sudden we are talking about how God has blessed us. I also believe in giv-ing off the balance sheet in addition to the income statement, because giving breaks the power of money. Tithing should be a non-issue for believers.

Sleeth: Talk to us about investing for Christians. What should we invest in? Should we drill down into what that mutual fund is invested in? Do we avoid businesses that do not align with our values?

Blue: There is a genre out there of what is called biblical in-vesting. This class of investing has credibility because they are done biblically and responsibly and they are having equal to or better results than their peers. There is however a variety of opinion about what is biblically responsible. Some would judge a company on what it makes (e.g., abortion or war products), or how its foundation gives money, or what its stands are on same sex marriage, etc. There is just no commonly accepted de�inition of biblically responsible investing. Sure people can have a conviction about how their money should be put to use. But if you put your money in the bank which lends it out, do you know where the money goes? We are in the world but not of the world, but we do live in the world. I personally don’t get hung up on one correct way of doing things when it comes to investing. The Bible says each man should be fully convinced in his own mind (Romans 14:5). My advice is: develop a conviction, as led by the Holy Spirit, so each person be fully convinced in his or her own mind. Find a way to implement this conviction the best you can, but knowing full well there is no universal rule.

Sleeth: How do parents and grandparents in�luence their loved ones in stewardship?


About the Authors

Ron Blue is the Founding Di-rector of Kingdom Advisors, a ministry that empowers Christian �inancial advisors who seek to integrate a biblical worldview into their advice and counsel. In 1979, he founded Ronald Blue & Company, the largest Christian �i-nancial planning �irm in the coun-

try. He has authored eighteen books, including Master Your Money, The Complete Guide to Faith Based Family Finances, and Surviving Financial Meltdown. Ron holds a BS and an MBA from Indiana University.

Joseph C. Sleeth, Jr., is Senior Partner at Norton Rose Fulbright and heads the Private Client and Wealth Group in the Houston of-�ice. Joe is on the trustee board of HBU and serves as Chairman of the Board of Star of Hope Mission, a Christ-centered non-pro�it orga-nization serving homeless men,

women and children of Houston.

a BS and an MBA from Indiana University.

Joseph C. Sleeth, Jr., is Senior

Blue: The key thing is: more is caught than taught. Kids are going to catch the way parents think and do things. They ei-ther reject it or they follow the example. As parents we need to model God’s ownership. Putting something in the collection plate every Sunday allows kids to catch that picture of giving. We also have the obligation to teach our kids the basics of money: bank accounts, credit cards, life insurance, mortgages, etc. It is a tragedy if kids leave home without being taught that basic life skill.

Sleeth: How does life insurance �it in the �inancial picture?

Blue: Several questions are important when it comes to life insurance. First, how much do I need? My dad died at age 42 without any life insurance. He was a physician. He left a widow with three children (the oldest 20 and the youngest not even 10), no income, a mortgage, and no way to pay that stuff . Eighty percent of women will be widowed and their average age would be 55 when they �irst became one. Not to have life insurance is in my view poor stewardship.

Second, how do I pay for it? Term rates are so inexpensive in today’s competitive market that for a younger person to be un-insured is just poor planning and stewardship. I don’t believe life insurance is an investment, but it does provide coverage for the unforeseen circumstances.

Finally, should one buy whole life, or cash value like prod-ucts? The answer boils down to aff ordability. Young people typically can’t aff ord whole life policies. I bought a lot of whole life in college as my fraternity brother was a life insurance salesman, and it turns out that it did very well in terms of pro-viding protection and cash value. I never tell people to cancel their whole life policy if they get one. There used to be this whole movement of “buy term life and invest the savings” - even though people never do indeed invest the diff erence. The important question should be what you really need and how much can you aff ord.



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Introduction

Upon hearing the word “stewardship,” many parishio-ners reach for their wallets, checkbooks or debit cards (depending on their generation) to �inancially support

church ministries. In the secular arena, people refer to respon-sible citizenship when giving time and resources to various non-pro�it causes. The reality is stewardship represents a transformational Biblical principle that provides individuals and organizations the impetus for growth well beyond their own potential.

Stewardship involves living for a higher, broader purpose to foster a greater, lasting outcome. A narrow view implies the

completion of an obligation to ful�ill a speci�ic expectation. The broader perspective creates results that exceed expectations. Ultimately, stewardship involves people giving their lives to God for outcomes greater than their capabilities, larger than their footprints and lasting longer than their lifetimes. Stewardship in Context

The traditional American dream re�lects stewardship by providing the next generation of our families with better op-portunities for success. Parents enable these opportunities by providing a better education, breaking destructive behavioral cycles or leaving a stronger balance sheet.

transformational

Stewardship

by Bill Mearse


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transformational stewardshipMy generation was the �irst on both sides of our family to at-

tend college. Despite no precedents, my parents unequivocally planned for my brother and me to earn a college degree. Their personal sacri�ices enabled our college graduation, meaning-ful business careers and better opportunities for our families. For the American dream to continue, people need to nurture steward within the families.

Private and public organizations generate value by using stewardship to facilitate strong �inancial performance, mean-ingful employee engagement and impactful community ser-vice. For example, global consultancy Accenture’s core values include stewardship de�ined as: “Ful�illing our obligation of building a better, stronger and more durable company for fu-ture generations, protecting the Accenture brand, meeting our commitments to stakeholders, acting with an owner mentality, developing our people and helping improve communities and the global environment.”

As an Accenture employee for almost 34 years, I experi-enced the in�luence of stewardship on the mindset of this orga-nization. Accenture’s leadership and em-ployees have always discussed the impor-tance of leaving the company in better shape than when they started. While the manifestations of stewardship may diff er by individual, this core value has cre-ated a unique and bonding culture across Accenture’s global operations and generations of employees.

The Bible articulates the true expectations for stewardship in our lives. Stewardship involves faithful tithing as speci�ied in the Old Testament (Malachi 3:10) and purpose-driven, cheer-ful giving as described in the New Testament (II Corinthians 9:7).

Limiting stewardship to monetary matters, however, nar-rows its potential for changing lives. Giving all aspects of our life to Jesus Christ empowers the full potential of stewardship by acknowledging all we have comes from and belongs to God.

Since making this decision as a teenager, I have experienced the power of stewardship by seeking His purpose (Colossians 3:17), His plans (Jeremiah 29:11) and His desires (Galatians 2:20) for my life. Despite my personal shortcomings, the op-portunities and accomplishments God has provided have exceeded all my own aspirations, and I remain con�ident the best is yet to come (Philippians 1:6).

Stewardship Mandates

Stewardship seeks opportunities not entitlements - a privilege not a right. This mindset embraces ful�illment of potential versus satisfac-tion of the status quo. Craig Biggio exempli�ies this steward-ship quality. After making the 1991 All-Star team as a catcher, the Houston Astros asked Craig to change positions. Accepting this challenge, Craig became an All-Star as a second baseman

six out of seven years beginning in 1992. At the request of the Astros, Craig also played center�ield during 2003-04 to increase the team’s chance for winning before �inishing his ca-reer in 2007 having played his entire career in Houston. Craig demonstrated stewardship by placing team success above his own and leaving a legacy for future generations of Astros as a Hall of Fame inductee.

Stewardship views risk as an investment not an ex-pense – value versus cost. This focus emphasizes a long-term perspective rather than short-term fears. For instance, the investment horizon for oil and gas companies can approach 10+ years. While short-term market factors may adversely impact annual capital expendi-tures, their commitment to the long-term remains steadfast.

The Bible also illustrates this point with a man who en-trusted his servants with speci�ic monetary amounts before departing on a trip giving one ten talents, another �ive talents

and a third one talent. When he returned, this man met with his ser-vants to review the status of their investments. The servants with ten and �ive talents both had doubled their original amounts, but the servant with one

talent had done nothing for fear of losing it. This servant still lost his talent as the man gave it to the one who originally had ten (Matthew 25:14-30). For Christians, the long-term returns of stewardship last for eternity.

Stewardship requires an ownership mentality that creates a strong sense of responsibility and account-ability. Human nature often causes people to care less for items they rent versus own. Reliable stewards treat the possessions of others with the same diligence as their own. As an example, consultants who excel at Accenture develop a strong client per-spective by learning all aspects of the company and its industry - as if an owner. By identifying key value levers and challenges, these consultants can shape opportunities to optimize their client’s business performance. While balancing the interests of both parties, this approach assumes delivering value for the client will also bene�it Accenture by creating a trusted, long-term relationship and a stronger economic proposition. In the same way, placing the interests of God ahead of our own results in a stronger commitment and a greater impact than if we pursue only our own desires. Stewardship realizes in�luence proves more effective than authority. In�luence involves demonstrated capability and established credibility resulting in trusting relationships. These relation-ships provide the basis for in�luence. Expanding spheres of in�luence proves more important as careers progress because organizations often expect people to deliver results beyond their level of authority.

Stewardship involves people giving their lives to God for outcomes greater than their capabilities, larger than their footprints and lasting longer than their lifetimes.


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transformational stewardshipDuring my tenure with Accenture, I served in numerous

internal roles - some empowered with “line” authority while others relied on personal in�luence. In addition, clients rarely empowered me with the authority to meet their full expecta-tions. Eff ective in�luence demonstrates a “solve for Accenture (or client) �irst” mindset above personal interests. Consis-tently showing this mentality builds trusts enabling in�luence to grow over time. In fact, most leaders prefer to aff ect change through in�luence rather than authority to foster faster and broader acceptance within the organization. Christian stew-ardship often leverages the in�luence of the Holy Spirit to pres-ent opportunities and resolve circumstances through various “coincidences” in our lives.

Stewardship focuses on motivation more than cir-cumstances. Successful people seek to ful�ill high expectations – pursue a mission versus complete a task. These expectations enable a positive attitude despite periodic challenges. Playing nineteen years for the Chicago Cubs, Ernie Banks experienced only six winning seasons and holds the record for the most games played without a postseason appearance. Despite this lack of team success, Ernie earned two National League Most Valu-able Player awards, played in fourteen All-Star games and became a Hall of Fame inductee. Ernie also displayed an ever optimistic attitude exempli�ied by his infamous line of “let’s play two” and received the Presidential Medal of Freedom in 2013. Similarly, Christian missionaries demonstrate steward-ship by submitting their lives to sacri�icial service often under

dif�icult and challenging circumstances receiving the joy of the Lord rather than the accolades of this world.

Measures of Stewardship

You get what you measure. This adage stresses the importance of de�ining and assessing eff ective metrics to facilitate desired results. The following measures provide evidence of steward-ship:

Con�idence - involves how (tone) and what (content) we say. Credibility - demonstrates alignment between what we do versus what we say.Respect - re�lects the attitude that the ends do not justify the means. Trust - re�lects our motives reiterating why we do something is more important than what we do. Patience - shows maturity to wait for right outcomes in a world demanding instant grati�ication. Commitment - maintains focus on purpose despite obstacles and challenges.

The life of Joseph illustrates these measures of stewardship. His sense of God’s calling through dreams served as Joseph’s source of con�idence as a young boy. These dreams alienated him from his brothers who sold Joseph to an Egyptian cara-van. Arriving in Egypt, Joseph displayed credibility by refusing the seduction of Potiphar’s wife. Despite his loyalty, Potiphar


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transformational stewardship

About the AuthorBill Mearse was Chief Operating Of�icer for Accenture’s Resources business and Senior Managing Director of its Houston of�ice until his retirement in November 2013. During his 33 years with Accenture, Bill served in several roles and worked with numerous clients on a global basis to deliver valued business outcomes. Since

his retirement, Bill participates in private investments for entrepreneurial companies seeking high growth op-portunities and serves as a volunteer in various capaci-ties at Baylor University, Houston Baptist University, and Baylor College of Medicine. Bill holds a BBA (with honors) and MBA degrees from Baylor University.

imprisoned Joseph after his wife’s false accusations of sexual misconduct.

While in prison, Joseph demonstrated patience by serving the chief jailer and accurately interpreting dreams for Pha-raoh’s imprisoned baker and cupbearer. Several years later Pharaoh could not �ind someone to interpret his dreams until the cupbearer remembered Joseph. Through his professed reliance on God for his divine discernment of dreams, Joseph earned the respect and trust of Pharaoh who granted him au-thority over all of Egypt.

When the sons of Jacob came to Egypt seeking grain during the seven years of famine, Joseph recognized the ful�illment of his commitment. While the actions of his brothers resulted from evil, God transformed their actions for good by placing Joseph in a position to save his family.

Implementing the Stewardship Mandates

De�ining a strategy or designing a concept can present some challenges; however, the implementa-tion phase often proves more dif�icult as theory and assumptions collide with reality. In the same way, discussing stewardship is easier than demonstrating stewardship.

Nehemiah illustrated several principles for eff ectively implementing stewardship while leading the Jewish people to rebuild the walls of Jerusalem:

Establish stewardship as a core value. This step aligns aspirations and expectations with mindsets and behaviors. The sense of a higher purpose creates a mission with a larger and longer lasting impact. Stewardship facilitates a calling that requires dependency on God for success.While holding an important position and living hundreds of miles away in Persia, Nehemiah sensed God’s calling to rebuild the walls of Jerusalem. Despite the magnitude and risk, Nehe-miah answered this calling by seeking and relying on God to secure the sponsorship of the Persian king for safe travel and resources.

Empower stewardship through servant leadership.Solving for a broader purpose ahead of personal gain un-leashes the power of stewardship. Servant leaders facilitate the growth of others by removing obstacles to their success. This process reinforces the value of stewardship among others and shares the fruits of success accordingly.Nehemiah arrived in Jerusalem with no fanfare and main-tained a low pro�ile while assessing the situation. His approach enhanced the preparation for rebuilding the walls while also con�irming the nature of his motives. Recognizing his higher sense of calling, the people accepted the challenge presented by Nehemiah.

Encourage stewardship among others.

Sharing common aspirations creates synergy resulting in joint outcomes that exceed the sum of individual ones. When aspi-rations involve a uni�ied faith in God, stewardship becomes an evangelistic agent permeating lives to overcome challenges and delivering supernatural results.

Amidst ridicule and threats, the Jews began to rebuild the walls of Jerusalem. Nehemiah continuously encouraged every-one while adapting tactics to off set the opposition. Completing the rebuilding process in �ifty-two days exceeded the expecta-tions and capabilities of the people who heeded God’s leader-ship and leveraged Nehemiah’s stewardship.

Conclusion

Stewardship involves living for a higher, broader purpose to foster a greater, lasting outcome. As the ultimate example of stewardship, a king vacated his throne to reside among his sub-jects for the purpose of giving them a better life. Through this

experience, the king disguised his identify and relinquished his privi-leges. The people did not recognize him and rejected his approach for a better life. Their rejection became hostile, resulting in humiliation, suff ering and eventually a cruel,

horri�ic death. The people, however, did not realize his death was part

of the plan. In fact, his sacri�ice and subsequent resurrection empowered forgiveness for their rejection and created hope of an everlasting legacy. The name of this king is Jesus Christ. Ac-cepting His stewardship transforms our lives for the day when every knee will bow before him and every tongue will confess his identity (Philippians 2: 3-11). The reality of His steward-ship makes the potential for our stewardship a reality.

Stewardship involves living for a higher, broader purpose to foster a greater, lasting outcome.


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RETHINKINGSTEWARDSHIP

BY MIKE BONEM


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Whole Life Stewardship

Christians have an instinctive response to the word “stewardship.” They may reach toward their back pock-ets because they know that someone is going to ask for

money. After all, that’s the primary context in which they’ve heard the word.

Or perhaps they have heard stewardship used more broadly. Their church may talk about the stewardship of time, talents, and �inancial resources. In addition to the appeal to one’s pocketbook, this is also an appeal to their calendar, challeng-ing them to get more involved by volunteering in one of the church’s ministries.

I am not diminishing the importance of stewardship within a community of faith, but I want to suggest a more comprehen-sive and accurate application of the concept. If I see myself as a “steward,” I am acknowledging that I own nothing. Everything that I have - my �inances, my talents, my time - belongs to God. And for many, time is the most precious of those resources.

Being a good steward of time means using those hours in ways that honor God and conform to His will. And where is the single place that consumes the greatest number of our waking hours? Work, of course. It is only appropriate, then, to consider what good stewardship looks like in the marketplace.

A few people might contend that faith should have no bear-ing on what they do at work. This highly compartmentalized argument says that “faith” is for Sundays. Then on Monday through Friday, one’s behavior is dictated by the norms of the work environment.

Dedicated Christians reject this argument. They acknowl-edge that their faith is not something to be turned on when it’s time to go to church and then turned off during the week. They look to Scripture, not the company policy, for the ethical framework that drives their behavior.

In many cases, however, this is just a diff erent form of com-partmentalization. As shown in the accompanying graphic, the individual’s primary expression of faith is still found in his or her church. A modest amount of their faith “drips” into the workplace.

In this framework, one’s church is where faith is formed and the primary place where it is practiced. It is a higher and nobler place. The Christian then decides how much to open the “faith spigot” on the job. The most typical expressions, ranging from slightly to wide open, are

1. Adhering to high ethical standards, 2. Identifying publicly as a Christian, 3. Participating in workplace Bible studies, and 4. Evangelizing co-workers.

All of these activities are meaningful ways for a person to demonstrate faith in the marketplace, but they fall short of whole-life stewardship. In essence, this person is saying, “I’m an employee of Company X, and I happen to be a Christian.” Whole-life stewardship says, “I’m a Christian, and one of the places where God has called me to minister is in Company X.” This perspective does not see work as “lower” or faith as a valve that can be opened or closed.

A Christian’s work environment should not just be a place

that is just touched by faith. If believers are living God-honor-ing lives, then their faith should be integrated into everything they do. There should be no diff erence in who they are at church, at home, and at work.

Three broad ideas shape an understanding of “whole life stewardship”:

1. Laying the right foundation2. Changing one’s mindset3. Making the most of opportunities

Laying the Right Foundation

A friend once explained the reason that she didn’t have a bum-per sticker with a Christian message is that she didn’t want her driving to turn anyone away from God. Many Christ-followers have similar thoughts about faith in the marketplace. They have had an experience with someone whose faith was very public but whose actions did not point toward Christ.

Integrating faith into our work requires laying the right foundation. That foundation has three elements:

RETHINKING stewardship


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1. Understanding and applying Scripture, 2. Demonstrating excellence, and 3. Caring for others.

The right foundation starts with the Bible. Too many people have a passing knowledge of biblical teaching but have never thought about the marketplace implications. Being a good steward at work means knowing what is taught in Scripture and wrestling with how it applies on the job. The latter is par-ticularly important.

As a starting point, consider whether those who profess faith keep the Ten Commandments. Do they occasionally “shade the truth” in order to look better (“do not lie”)? Or be-come jealous of a co-worker’s promotion or raise or bigger of�ice (“do not covet”)? Even the sixth commandment – “do not murder” – is not safe ground in light of Jesus’ explanation that this commandment applies to “anyone who is angry with his brother” (Matthew 5:22).

Ephesians 5:3 is another simple verse with broad market-place implications: “But among you there must not be even a hint of sexual immorality, or any kind of impurity, or of greed, because these are improper for God’s holy people.”

Christians know that adultery is wrong, but they may lower their standards in ways that give a “hint” of impurity or greed. Or they may overlook the fact that the “acts of the

sinful nature” (Galatians 5:19) include “�its of rage” and “self-ish ambition.” The bottom line is that whole-life stewardship is a call for believers to continually wrestle with how the Bible applies to their work.

Laying the right foundation also requires excellence in how Christians perform on the job. Colossians 3:23 instructs, “Whatever you do, work at it with all your heart as working for the Lord and not for men.” What does that mean in today’s workplace? It means the same now as it did two thousand years ago. Regardless of whether someone has a great boss or a terrible one, they are supposed to work equally diligently for

either because they’re actually working for God. Disagreeing with the company’s new strategy is not a valid excuse to slack off .

Co-workers should never hear faith as an ex-cuse for mediocre perfor-mance, such as “I missed

that deadline because I was up late last night volunteering with our youth group” or “My reward is in heaven, so I didn’t knock myself out just to get the bonus on this project. Instead, a Christian’s commitment to consistent, high-quality works should cause others to take note, not for bonuses or promo-tion, but because it lays the foundation for greater in�luence.

The �inal element of the foundation is how believers interact with and treat co-workers (peers, staff that work for us, and bosses). The Bible is full of “one another” instructions. While some of these are speci�ic to relationships between believers, many of them give guidance for the treatment of all people.

WHOLE-LIFE STEWARDSHIP IS A CALL FOR BELIEVERS TO CONTIN-UALLY WRESTLE WITH HOW THE BIBLE APPLIES TO THEIR WORK.

THE RIGHT FOUNDATION



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Followers of Christ are instructed, “In humility consider others better than yourselves” (Philippians 2:3) and “clothe yourselves with compassion, kindness, humility, gentleness, and patience” (Colossians 3:12). In practical terms, the believ-er who is serious about whole-life stewardship shows interest in the personal well-being of colleagues, refuses to engage in cutthroat behavior, gives full credit where due, and genuinely celebrates the success of others. Anyone that practices this high standard at work will stand out.

A New Mindset

The foundational practices will move any Christian well down the road toward a more robust understanding and practice of whole-life stewardship. But if that’s all that they do, it’s the equivalent of operating in the old paradigm with the valve wide open. It is better than just letting a little faith drip into the workplace, but it’s far short of living into the new paradigm.

The only way to make that shift is to adopt a completely new mindset. This mindset is based on the understanding that every believer is a minister, part of a “royal priesthood” (1 Peter 2:9) and “Christ’s ambassadors” (2 Corinthians 5:20). These verses are not just those in vocational ministry or “super-Christians.” They are for all Christ-followers.

Christians may agree that this call applies to them, but the old mind-set may cause them to limit their ambassado-rial role to the church. The church may even promote this thinking in subtle ways with a sermon series that focuses on serving or a ministry fair where members can sign-up for a variety of internal opportu-nities.

These eff orts are not inappropriate, but they are incomplete. Think of it this way. If everyone made a deep com-mitment to serve in a church’s ministries, how would the sud-den �lood of volunteers be used? And who are most of these ministries for? In most churches, the proportion of ministry that is outward-facing (evangelism and missions) is quite small. If these are the only places to be a “royal priesthood,” then many of the places of in�luence where Christians spend time are out-of-bounds.

In the mindset of whole-life stewardship, all are ministers and are called to “do ministry” wherever they are. If “wher-ever” is in a cubicle along with a team of programmers or en-gineers, that is a place of ministry. If it’s on the creative team of an ad agency, one is a minister there. Those who hold senior

leadership positions in a company have powerful platforms for ministry. This mindset is not about opening the faucet so that a little more faith drips into the of�ice. Someone who is practicing whole-life stewardship integrates faith into all that they do. They are a missionary to the marketplace

The familiar words of the Great Commission are, “Go and make disciples.” Too often that is heard as a call for the su-per-holy to consider a career in foreign missions. But the most accurate translation is, “As you are going, make disciples ...” It applies to all believers, because all going somewhere – to children’s events, to a restaurant, and to work. As they are go-ing to all these places, Christ-followers have an opportunity to do their part for the Great Commission.

This highlights one more wrinkle in the traditional way of thinking. Many Christians have been taught to believe that vo-cational ministry is a “higher calling” than any secular job. But this mindset says that vocational ministry is simply a diff er-ent calling, not a better or nobler one. As long as believers are seeking to obey God’s call for their lives and using their gifts to honor and glorify Him, they’re as faithful as any clergyperson.

Making the Most of Opportunities

A foundational verse for those who practice whole-life stewardship is Colossians 4:5 – “Be wise in the way you act toward outsiders; make the most of every op-portunity.” Once the

foundation is laid and the new mindset is adopted, Christ-fol-lowers will discover that there is no shortage of opportunities for ministry wherever they work. The question is what they will do with those opportunities.

I still have a vivid memory of a missed opportunity earlier in my career. I was running a small environmental service company, and one of our managers had come into town for a routine meeting. After our business was �inished, he told me that he and his wife had separated and were about to get a divorce. I still remember his words: “There’s just not any ro-mance in our relationship any more.” I made a feeble attempt to encourage him to consider other options and to think about the impact this decision would have on their 17-year-old daughter. But to this day, I regret that I wasn’t bolder and more compassionate in my reaction to his confession and his need.

Caring for colleagues (part of the foundation) inevitably creates deeper opportunities for ministry. In many work en-vironments, the demands of the job and the press for pro�its

IN THE MINDSET OF WHOLE-LIFE STEWARDSHIP, ALL ARE MINISTERS AND ARE CALLED TO “DO MINIS-TRY” WHEREVER THEY ARE.


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makes simple acts of compassion seem exceptional. Off ering assistance to a co-worker – not because it is demanded by the current project or for personal gain – sends a powerful mes-sage. It may meet a hunger or thirst that is diff erent, but just as real, as the ones described by Jesus in Matthew 25.

Opportunities are also created when one is willing to share authentically about personal struggles. Part of the standard workplace “wardrobe” is a con�ident façade that all is well, on and off the job. The implicit assumption is that any sign of weakness will be exploited to the person’s detriment. The be-liever that is willing to talk about feeling inadequate – whether as a spouse or a parent or an employee –stands out as diff erent and more approachable.

Christians that do these things and prayerfully make them-selves available may be surprised at the opportunities that God gives them:

• One senior executive arrived at work on a Monday and learned that the spouse of one of his direct reports had died in an accident over the weekend. He was able to be a pastoral presence to the grieving employee and help others in the company respond compassionately to this tragedy.

• With an MBA from a top-ranked school and a fast-track start to an executive role, one woman transitioned to a less prominent and less lucrative career track. She had a number of opportunities inside and outside of the company to tell others how her faith and prayer guided that decision.

• After years of answering with the obligatory, “My kids are doing great,” one manager decided to be honest about his son’s addiction problems and how his faith sustained him in this dark season. After that, he walked with several colleagues through their own parenting struggles.

What about evangelism? Shouldn’t Christians in the work-place share their faith with all of their colleagues? Peter’s instruction is to “always be prepared to give an answer to ev-eryone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15). Sharing one’s faith should be a natural out�low from these kinds of opportunities, not a forced or arbitrary conversation.

Anyone, at any level of an organization, can seize opportu-nities that are created by whole-life stewardship. For those in executive roles, the opportunities can be more visible and can have a broader impact. Of course, executives have a �iduciary

responsibility to shareholders, but they also have a spiritual responsibility to God. Living in this tension, a Christ-follow-ing executive may nix an advertising campaign that is morally questionable or push for higher wages for his lowest paid em-ployees or allow her faith story to be made public.

One executive was responsible for selecting the location of a new call center in a developing country and then opening this operation. There were a variety places that met the company’s �inancial criteria, so this businessperson was able to choose a location that coincided with one of his church’s partnership ministries. Many of the new employees for the call center were part of the church that had been planted in this community. In seizing this opportunity, the executive ful�illed his job respon-sibilities and joined in God’s Kingdom-building work.

During the monumental eff ort to rebuild the wall around Jerusalem, Nehemiah’s opposition tried to pull him away for a negotiation. He responded, “I am carrying on a great project and cannot go down” (Nehemiah 5:3). For Christ-followers, the opportunities for ministry in the marketplace that come from practicing whole-life stewardship can become that great, God-ordained project.

About the AuthorMike Bonem is an au-thor, consultant, speaker, church leader, business person, husband and father. He loves to help ministries and their leaders grow in eff ectiveness to reach their God-given potential (www.mikebonem.com). Mike’s books include In Pursuit of Great and Godly Leadership

and Leading from the Second Chair. He has spoken across the country and internationally on topics related to ministry leadership and congregational ef-fectiveness. Mike has an MBA from Harvard Business School and a breadth of experience in ministry and business, including 11 years as an executive pastor, consulting with Fortune 100 companies, and leading a start-up business.



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in search of abundance

How We Erred on Stewardship

Much of the confusion regarding stewardship within the Christian community suff ers from what may be called a misguided role reversal. A steward, in the

modern parlance, is an agent who is engaged by the principal (master, owner) to look after his/her aff airs. The idea is for the agent to seek the best interest of the principal in return for the trust, and reward, of the engagement. In a role reversal, the agent usurps the identity of the principal and acts to best his own interest, taking a ride on the contractual relationship wherein the owner becomes an impassive yet reliable provider of resources which the agent misconceives to be rightfully his own.

Believers acting on this misconception take seriously eco-nomic gains which they obtain by the sweat of their brow. They make �inancial decisions based on parameters that pri-oritize choices according to personal or familial desires while taking for granted the predictability of circumstances and the presumed boundless benevolence of the now owner-turned-agent Creator. To recast stewardship of �inancial matters in a proper framework requires resetting the parameters from a biblical perspective, righting the proper roles of agent vs. principal. This essay attempts to do that in the context of the decisions that de�ine our everyday lives – how we spend, when we borrow, and what we must save.

To Buy or Not to Buy – The Stewardship of Consumption

“The world’s largest economy grew faster in the third quar-ter than �irst estimated, capping its strongest six months in a decade, as consumers went shopping…” �lashed the headline from The Bloomberg News.1 For the U.S. economy, it is hard to overemphasize the importance of consumer spending which accounts for fully 70 percent of the national output. For the uninitiated and the pundit alike, consumption expenditure is good recipe for arresting economic stagnation, if not a sure prescription for sustainable economic growth (and by impli-cation, the standard of living).

While politicians and economists debate (and they have for a long time) about the role of demand (as in consumption) in lifting economic welfare, the conscientious Christ follower often struggles with the exact boundaries of indulgence and contentment when stewarding over consumption. Just as the author of Ecclesiastes declares “So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun” (Eccl. 8:15 NASB), the Apostle Paul would fondly remind us that “But godliness actually is a means of great gain when accompanied by contentment. For we have brought nothing into the world, so we cannot take anything out of it either. If we have food and covering, with these we shall be content” (1 Tim. 6:6-8).


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in search of abundanceA proper exegesis of these passages, however, presents

principles that are in perfect harmony. Recognizing God as the ultimate source of our happiness, the celebration of life in response to His provision and goodness duly brings forth enjoyment out of a gratitude to God’s loving kindness. A self-gratifying pursuit of material possessions and wonton pleasures is therefore a scorn to God’s promise of joy from a life of divine priority and valuable commitments. For when we de�ine signi�icance in terms of luxury and abundance, we would have lost sight of His kingdom and His righteousness, from which all these other things, Lord willing, are to follow (Matthews 6:33).

The stewardship of consumption is therefore best discussed in the context of biblical priorities. These priorities establish a framework within which a spending plan, or budget, may be constructed according to individual circumstances. In a world awash in af�luence (by historical standards and undoubt-edly in America), much confusion arises in the discussion of needs and wants, necessities and luxuries, relaxation and indulgence, etc. The framework presented below abstracts from these discussions by off ering a guideline for priorities in Godly living. Starting with every dollar of disposable income, set aside portions that would meet these requirements (in the order presented). What is left for discretion beyond this list is, however, no less a testimony to one’s faith and maturity in a purpose-driven life.

1. Giving – There is much written about giving in the Scriptures and in popular literature on Christian living. As Jim Elliott says, “He is no fool who gives what he can-not keep to gain what he cannot lose.” Giving is simply render-ing to God what belongs to Him as testimony to our faithful stewardship of the resources entrusted to us. In setting priority for giv-ing, two things stand out. First, sacri�icial giving is pleasing to God, as evidenced by Jesus’ assessment of the widow’s act of sacri�ice (Mark 12:41-44). Second, giving is a means by which the materially blessed share in kind God’s love and mercy to the less fortunate (thereby transforming corruptible earthly treasures into incorruptible heavenly treasures for themselves) (Matthew 19:21, Luke 16:7-9). As we contemplate giving, set a goal beyond what we ordinar-ily consider comfortable and cheerfully add para-church organizations serving the poor and needy to the recipi-ent list. A faithful steward is held accountable for steer-ing the entrusted resources to serve the master’s best

interests, and giving is but the proper administration of this duty.

2. Saving – From an economic standpoint even the consumption advocates would have to admit that sup-ply must precede demand, that in order to spend we must �irst earn income by being gainfully employed. Savings, in the long run, constitute the source of fund-ing for investment in business enterprises which off er the employment opportunities. At the personal level, savings meet the needs of contingencies and free us from societal/familial dependency after retirement. But perhaps the most important role of saving in the context of consumption is it enforces disciplined living. It is prudent to save a minimum of a quarter of the family’s annual income just to meet retirement needs.2 More should be set aside to provide for planned expenditures such as children’s college education and home or auto purchases. Something extra can be added to the pool to act as restraints on self-indulging non-necessities and impulsive purchases. More guidelines about savings are discussed later in this essay.

3. Family Needs – The family (encompassing immedi-ate and extended relatives) is the center of the covenant activity of God as portrayed in the Bible. Paul is quite un-equivocal in inserting the family into our �inancial prior-ity when he writes, “But if anyone does not provide for his own, and especially for those of his household, he has de-nied the faith and is worse than an unbeliever” (1 Tim.

5:8). There is therefore no excuse for us to ignore the basic needs and comfort of our im-m e d i a t e , and per-haps even e x t e n d e d , family when we set s p e n d i n g

priorities. We also need to recognize that as stewards of the family God has entrusted to us, we please the master by ensuring our family’s physical and spiritual well-being as well as by enabling the development of each member’s God-given potential. Faith-enriching educa-tion and other development activities such as Christian camps and mission trips would fall into this category.

4. Personal development needs – Being a disciple lit-erally means being a “learner.” As wise stewards of the talents, gifts, and time God has given to us, we need to be studious life-learners so that we become the best worker that can be and the shrewdest manager of God’s resourc-

“THE CHRISTIAN...MUST INDULGE AS LITTLE AS POSSIBLE; ON THE OTHER HAND, IT MUST BE HIS CONSTANT AIM NOT ONLY TO CURB LUXURY, BUT TO CUT OFF ALL SHOW OF SUPERFLUOUS ABUNDANCE, AND CARE-FULLY BEWARE OF CONVERTING A HELP INTO A HINDRANCE.” - JOHN CALVIN


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es. Investing in learning through self-improve-ment and education (what economists called “human capital”), with a view to adding new skills (work related as well as social, emo-tional and thinking) and useful knowledge, is perhaps the smartest deployment of avail-able �inancial resources. After all, the “good and faithful servants” in Jesus’ Parable of the Talents (Matthew 25:14-30) did not multiply their “talents” by sitting on their hands!

5. What is left – The Bible does not lay out the Christian walk by pounding on believers a load of “don’ts” except for what are clearly sinful desires and actions. As we expend God’s resources, ponder on the guidelines in 1 Corinthians 10:23-24: “All things are lawful, but not all things are pro�itable. All things are lawful, but not all things edify. Let no one seek his own good, but that of his neighbor.” If that lacks speci�icity for some, then Calvin’s more direct advice may help: “While the liberty of the Christian in external matters is not to be tied down to a strict rule, it is, however, subject to this law – he must indulge as little as possible; on the other hand, it must be his constant aim not only to curb luxury, but to cut off all show of super�luous abundance, and carefully beware of converting a help into a hindrance.”3

Till Debt Do We Part – The Stew-ardship of Borrowing

Graduating from college is meant to be an occa-sion to celebrate. Unfortunately for many gradu-ates, it is also a somber reminder that it is time to pay back what they owe. According to the Wall Street Journal, the Class of 2014 was the most indebted class ever.4 Over 70% of these gradu-ates left school with student loans averaging a crushing $33,000. Student loans remain the fast-est growing category (up over 360% since 2003) of U.S. household debt. Total U.S. household debt, on the other hand, grew 61% between 2003 and 2013.5 According to one report, the average American is more than $225,000 in debt with many having less than $500 in savings.6

In a society in which a certain perceived standard of living is regarded as a right of citizenship, and where the incentive to borrow is cemented by historic low interest rates and the prospect (even if illusory) of continued economic prosperity, the decision to go into debt often escapes serious scrutiny before the borrower signs on. To many, the question is not whether, but how much, to borrow, taking on presumptions upon tomorrow which may or may not be realistic. The Christian may face the additional conundrum of whether in-debtedness is biblical at all, but the fact that everybody (from

individual believers to congregations) is doing it often dispels any remaining doubt.

It may be comforting for many Christians to know that the Scripture does not prohibit borrowing. It is clear from both Old and New Testament passages that the practice of lend-ing/borrowing, even at interest (whether in currency or in kind), seems to be accepted business procedures (Deut. 23:19, 2 Kings 4:1-7, Matt. 25:27, Luke 16:7-9). But given the fact that the vast majority of debt in biblical times were incurred by the poor or needy to meet basic consumption needs, the proper context of loans in God’s word is more like an act of love. As a result there is clear advice regarding the pledge of security



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(Deut. 24:6, Prov. 6:1), the need for release (Deut. 15:1-6), the evil of usury (Lev. 25:37), and the risk of enslavement (Prov. 22:7).

In today’s modern economy our needs have grown much beyond basic day-to-day consumption. For example, by defer-ring consumption we can lend relatively safely for a positive rate of return and borrow (leverage) to invest in increased productivity, contributing to a higher standard of living for all. Savings to build a retirement nest egg and borrowing to earn an education illustrate the point. For the modern Christian facing a confusing array of needs and wants, what could be sensible instructions on borrowing based on the Scripture? The following guidelines (acronym “PASS”) which adhere to the general biblical principles of stewardship and a purpose driven life, may be proposed:

1. Pro�itability (P) - A borrower’s ability to repay a loan with interest is undergirded by the accretive purpose of borrowed funds. The use of credit is to enhance, or leverage, the potential return of an investment. A loan purely for the purpose of current consumption, such as a vacation or a new entertainment system, does not leverage, but one that augments future productivity, such as a college education or a new stamping machine for a machine shop does. Because credit card usages are primarily for services and ongoing consumption needs, to incur cumulative credit card debts requiring recur-rent interest payments is not advisable. In contrast, our primary residence and private transportation means could be viewed partly as capital investments as they do contribute to our ability to lead and grow a productive work-life. Home mortgages and auto loan for the fam-ily car can perhaps be justi�ied to the extent that most people would �ind it dif�icult to acquire these assets with savings alone.

2. Affordability (A) - The primary obligation of the bor-rower is to repay the debt in full. According to Scripture, it is wickedness when one fails to do so: “The wicked borrows and does not pay back, but the righteous is gracious and gives” (Ps. 37:21). A prudent calculation on aff ordability will make sure a baseline discretionary cash �low (after budgeted giving, savings, and neces-sary expenditures but before debt service) is suf�icient to service the debt until its maturity. If aff ordability is marginal, but the debt serves a good purpose, then the borrower should make sure there are enough assets that can be sold to repay the debt if necessary. Prudence in this context is to ensure plentiful margins so that one does not fall into insolvency.

3. Speculation’s Folly (S) - It is paramount to consider the ability to repay a loan in unconditional terms, with-out making presumptions upon an uncertain future. The Book of James speaks to the folly of speculating about the future and the wisdom of a purpose driven life: “… you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then

vanishes away. ... you boast in your arrogance; all such boasting is evil. Therefore, to one who knows the right thing to do and does not do it, to him it is sin” (James 4:13-17). It is “arrogance” when people think they can somehow force square pegs into life’s round holes or trust in their ability to restack life’s circumstances to bring about favorable outcomes. If a loan requires picking up a second job or putting the spouse or a child to work, then it would be wise to �irst seek spiritual af�irmation regard-ing whether the debt is consistent with God’s purpose for our life. The same can be said about one’s tendency to rely on the speculative future appreciation of assets to justify their acquisition with debt (example: �lipping houses for pro�it during the 2008 �inancial crisis). We need to be reminded that a �irst principle of assuming debt, as laid out in the Pentateuch, is that such a transac-tion needs to be pleasing to both God and man. Despite the vast diff erence in economic circumstances between now and biblical times, the Godly wisdom about lending and borrowing never changes.

4. Stewardship (S) - Stewardship is all about serving our master for the best of His interest. With respect to resources entrusted to us by our heavenly Father, Jesus’ Parable of the Talents (Matt. 25:14-30) is most reveal-ing. The wicked servant was rebuked and punished for his laziness, for failing to earn a minimum, risk free rate of return in bank interest. The faithful servants were praised and rewarded for their willingness to invest pru-dently and make a return over and above the opportunity cost of money (the bank’s interest rate), which required discernment and some risk taking. How is this principle applied to the taking on of debt?

If we have discretionary resources that are generating a certain rate of return and a new investment opportu-nity arises, is it prudent to fund this new opportunity with debt instead of the existing resources? The simple answer is yes if the cost of borrowing is less than the rate of return earned on the existing investments. The more complete answer will depend on the riskiness of the new opportunity, the terms of the loan, and the predict-ability of the returns on the existing investments. What is reasonable to say is that it is not always true to the statement “never borrow if you can aff ord not to.” What is important is that we put God’s entrusted resources to pro�itable use with wisdom, and all the guidelines dis-cussed in here, nicknamed “PASS”, should be considered in their totality and not in isolation. Only in that way can we be wise users of debt.

The Crisis of Financial Insecurity – The Stew-ardship of Savings

According to a recent study by the Employee Bene�it Research Institute, one-third of all American workers have a measly $1,000 saved for their retirement years. It says that 43% of Boomers and “Generation Xers” are at risk of running out of money in retirement. Among the poorest 25%, EBRI estimates



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a stunning 83% are at risk. Even more alarming, even these bleak numbers are based on the most optimistic �inancial scenarios!7

This savings crisis happens against the backdrop of a stag-nant average U.S. household income, which according to the U.S. Census Bureau, has barely grown in real terms since the late 1990s. In a culture where the lure of material comfort, pleasure, and status is tantalizing, it is little wonder that exces-sive consumption reigns as norm, resulting in historically low personal savings rates (of below 4%).

For Christians, it is clear the Scripture touts the virtue of savings. But it needs to be put into proper perspective. Since God is the rightful owner of all we have, our role is faith-ful steward and not hoarder of resources. Jesus’ teaching in Matthew 6:19 (“Do not store up for yourselves treasures on earth”) and the parable of the rich fool (Luke 12:15-21) make the point quite clear. To further the emphasis of trusting God in all circumstances, the Apostle Paul was quick to point out that “if we have food and covering, with these we shall be content” (1 Timothy 6:8). Likewise the writer of Hebrews reminds us:

“Keep your lives free from the love of money and be content with what you have, because God has said, never will I leave you; never will I forsake you” (Hebrews 13:5). What then, would be the objectives of savings given these Scriptural teachings on contentment and trusting in God?

1. Savings induce disciplined living– The over�lowing abundance in our society often overwhelms our senses of living within our means, even if we sincerely desire so. In Proverbs 21:20, (“There is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it up”) the contrast between the wise and the fool is not so telling in what they ended up as in how they got there – the act of squandering or devouring the resources entrusted to our care by God sets apart the foolish from the wise. Planned saving forces us to live responsibly. It is simply an act of wisdom in a materialistic world.

2. Savings minimize our reliance on debt – As a �inancial economist I recognize the productive purposes of lending and borrowing in the modern economy. Even in personal �inance, borrowing to acquire big-ticket assets (such as a home) that grow in value makes good economic sense as long as the debt service �its into a well thought-out budget with planned savings. Savings, however,

keeps us out of unwarranted indebtedness which, after all, is enslaving and markedly in�lates the total cost of a good or service (a form of “swallowing up” accord-ing to Proverbs 21:20). Saving is making provision for tomorrow, while debt is presumption upon tomorrow. Habitual indebtedness is both poor testimony and un-faithful stewardship. This is why Paul admonishes thus “let no debt remain outstanding…” (Romans 13:8) and Proverbs 22:7 cautions, “The rich rules over the poor, and the borrower becomes the lender’s slave.”

3. Savings answer to times of need – While life’s uncer-tainties are enough reason for prudent saving practices, what Joseph did in Genesis 41 speaks to the necessity of careful planning for needs foreseen. Chief among these anticipated needs is the maintenance of a decent quality of life after we retire, when our income abilities dimin-ish and our health inevitably deteriorates. Moreover, our withdrawal from the active workforce does not obviate our continued obligation to provide �inancially for our


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About the AuthorErnest P. Liang is Director of the Center for Christianity in Business and Associate Professor of Finance at Houston Baptist University. Prior to his academic career, he spent 25 years as a �inance executive in �irms ranging from technology start-ups to Fortune 500 companies, as chief economist of an economic consultancy, and as a principal of an advisory for middle

market transactions and executive recruitment. Trained as an economist but practiced as a �inance professional, he holds a Ph.D. and an MBA from the University of Chi-cago.

* Portions of this essay were previously published in blogs appearing in The Kingdom Economy (www.hbu.edu/TKE), an online resource site for business professionals sponsored by the Center for Christian-ity in Business at Houston Baptist University.1 Victoria Stilwell, ”Spending by Households, Companies Propels U.S. Economy,” Bloomberg News, Nov. 25, 2014. Accessed 2014, www.bloomberg.com/news.2 This is a rough rule of thumb based on a saver aiming to retire in forty years with no loss from the current standard of living but leave a cashless estate. A low interest/in�lation environment is also assumed. The required amount goes up considerably for an older worker and one who aims to build cash into the inheritance. 3 John Calvin, The Institutes of the Christian Religion [1537], tr. Henry Beveridge, Online Library of Liberty, Chapter 10, Sec. 4. Accessed 2015, http://oll.libertyfund.org/titles/calvin-the-institutes-of-the-

christian-religion?q=curb+luxury#Calvin_0038_1726.4 Phil Izzo, “Congratulations to Class 2014, Most Indebted Ever,” Wall Street Journal, May 16, 2014. Accessed 2014, http://www.wsj.com.5 Neil Shah, “U.S. Household Debt Increases,” Wall Street Journal, May 13, 2014. Accessed 2014, http://www.wsj.com.6 “In Today’s Economy, Average American is ‘Drowning’ in More Than $225,000 of Debt,” www.gobankingrates.com, September 10, 2013. 7 Brett Arends, “Our Next Big Crisis will be a retirement crisis,” March 3, 2014. Accessed 2014, http://www.marketwatch.com. See also Mandi Woodruff , “One Third of Americans only Have 1,000 Saved for Retirement,” March 18, 2014. Accessed 2014, http://�inance.yahoo.com/news.8 Larry Burkett, The Complete Financial Guide for Young Couples (David C. Cook, 1960), p. 19.

loved ones, which include not only our spouses but perhaps also our elderly parents and grown children should circumstances demand it. Paul is unequivocal in stressing the importance of a family safety net when he writes: “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1 Tim. 5:8).

4. Savings offer the freedom for ministry – Throughout Scripture the teaching on wealth has been remarkably consistent – it is a blessing in God’s sovereignty towards those who are faithful and obedient, and it is a curse towards those who are “not rich toward God” (Luke 12:21). Therein lies the diff erence between saving and hoarding. Hoarding is wealth building for self-glori�ica-tion, and saving is wealth building for ful�illing our wit-ness to God’s loving kindness. Not only is saving good stewardship because we can give to God’s work (cf. 1 Corinthians 16:2), but it is also our responsible answer to the Lord’s command about “not to worry about our lives” (Luke 12:22) - so that we can devote ourselves “worry free” to worthwhile ministries. While retirement is almost obligatory in modern secular work, it is not a known practice in the Scriptures. As we labor for the Kingdom in our advanced years, adequate savings would provide the freedom and means we need to be generous towards God.

5. Savings bring a legacy of stewardship – Bequeathing an inheritance of material possessions is a virtue just as much as good character if it is built with integrity, disci-pline, and an eye towards nourishing our grandchildren to become good citizens of the Kingdom. Proverbs 13:22 appears to af�irm this with the proclamation: “A good man leaves an inheritance to his children’s children, and the wealth of the sinner is stored up for the righteous.” The wisdom of this, however, is balanced on the un-

Notes

derstanding that the bene�iciaries must be ready, wise stewards themselves. Proverbs 20:21 thus cautions: “An inheritance gained hurriedly at the beginning will not be blessed in the end.” Andrew Carnegie was correct when he suggested that “the almighty dollar bequeathed to a child is an almighty curse.” Even for the trained child, it would perhaps be prudent to leave enough to help fund worthwhile education and head starts on business. Any-thing in excess could easily be turned into a curse.

Larry Burkett said, “You can tell more about the spiritual lives of a couple by looking at their check book than by any-thing else.”8 Savings, planned with the express intent of giving for the glory of God, is a practice that enriches spiritual lives, a discipline of faithful stewardship. It is perhaps no coincidence, therefore, that both savings and salvation stem from the same root word.

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StewardingSabbaththe

PRIORITIZING PACEFOR CHRISTIAN LEADERS

By William Vanderbloemen


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Priorities and the Sabbath

“But if He says that �irst He made the formless creation, and then that with form, His position is not absurd—not at least if He is capable of distinguishing priority in eter-nity, priority in time, priority in preference, priority in origin.”1 - St. Augustine

From the beginning in Genesis, to Jesus’ life and teachings, to John’s witness of the Revelation, Scriptures depict an aspect of God’s orderliness in His priority and pace.

In Ecclesiastes 3:11 (NASB), we are reminded that “(God) has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not �ind out the work which God has done from the beginning even to the end.” Diff erent seasons, we are told, are appropriate for each cre-ated thing and living being. This faculty of created order is not lost in God’s created image of man.

Billy Graham’s consistency in ministry throughout the years can be attributed to the recognition of this necessity - for he would have known what pace was appropriate for him. The lessons one may draw from how Graham stewarded his minis-try over a long period of time extend far beyond the ministry itself. The Western Christian is familiar with the apostle Paul’s rhetoric, to “run in such a way that you may win” (1 Corinthi-ans 9:24). Many turn to it when they need to ‘sprint out of the gates’, and reference it when they talk about �inishing strong. Regrettably, one sees few who run the entire race well.

The author’s professional practice involves helping faith-based organizations staff with the right talents. It has consult-ed with many organizations that are in the wake of a sudden departure of a leader who failed to adequately set the pace. In nearly every such situation the person involved exudes a feeling of exhaustion, and in many involving moral de�iciency, they demonstrate a deteriorating spirit, focus, and energy to-wards their own leadership positions. These case studies lead us to conclude that weary leaders are prone to making poor decisions.

The experience of fatigue in ministry known as “burn-out” often facilitates an atmosphere for temptations. Lance Witt writes in his book Replenish that fatigue creates a sense of disillusionment and depression, depriving one of motivations to ful�ill the purpose of that role.2

Once a failure has occurred, the natural response is to at-tempt a contrived resolution, often due to pride on the part of the leader. The healthiest response, however, is often to relinquish one’s duties, if only temporarily, for the purpose of replenishing the lost energy or focus; and for those who failed moral challenges, a time of spiritual rehab (see Spiritual Re-hab box). That may require taking responsibilities in a diff er-ent arena or with a pay reduction. The wise and humble will take the necessary steps to achieve a long-term win. As often is the case, a leader has the greatest potential for success when he or she is healthy—spiritually, emotionally, and physically.

The author’s professional experience also witnesses that the healthiest rest periods are often supervised ones such as sabbaticals, that are held accountable by others in leadership. Since people heal at diff erent rates, there is no golden rule

for how long a person must “sit out” in the wake of a failure. Rather, those who return healthy tend to look to others to help them know if, and when, to re-enter a leadership position.

Ensuring a clear plan is in place for a supervisory counselor, board, or family member to help the Christian leader know when proper healing has occurred is mandatory. What sets Christian leaders apart in this area is maintaining a steady, manageable pace appropriate to that person. The Fourth Com-mandment provides the ultimate foundation to a healthy pace for sustainable leadership — keeping the Sabbath.

Although emphasized throughout Scripture, Christian

leaders often disregard the Sabbath principle, working many stress-�illed hours, neglecting their own physical health and well-being of their family. Without a healthy pace or rhythm life can seem disorderly and debilitated.

The Genesis account of God’s creation, above all else, depicts an image of God as Creator and God as Designer—organizing a world to facilitate order for a being created in His image. Part of that order is to be intentional about resting from work, re�lect-ing on accomplishments and connecting with people. To be in His presence means to live within order, as lacking a healthy pace is to be “formless”, just like the earth before the Spirit hovered over it. As Lynne M. Baab states, “A rhythm allowing time for rest is essential to perceiving the forward movement of time toward God’s ful�illment of all things.”3

Principles for Stewarding a Healthy Pace

Plan Daily

Facilitating a healthy pace for life would start by pacing each day, where a good beginning sets the stage. Every eff ec-tive Christian leader has a disciplined morning routine. Best selling author Brennan Manning is credited with saying, “Quiet time with God is like manna from heaven. It comes daily, and it disappears with the dawn.”4

A healthy pace for each day originates with a healthy begin-ning of the day. Martin Luther said if he had a regular day, he would pray for an hour before going to work; if it would be re-ally busy, he would pray for two. The older and, unfortunately, busier people get, the more they realize that devotional time must be the �irst thing done in the morning. While no one can

The healthiest response to leadership failure due to exhaustion is often to relinquish one’s duties, if only temporarily, for the purpose of replenishing the lost energy or focus.

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claim perfection, each person has the capacity to establish those daily habits, that the �irst words uttered each morning would be prayers to the Savior, and that the �irst words they read each morning would be from the Word of God to focus their priorities on resting in Him.

Plan Weekly

Beyond setting goals for each day, healthy Christian leaders take time to evaluate each week. Whether that is a date night with the spouse, time away, or exercise goals, each person must schedule out each week. Leaders must prioritize both work-related and personal events in a weekly calendar, setting a pace and a punch list for each week to assess themselves regularly. Balancing work life and personal life will require the proper scheduling of events, each of which can easily be dismissed without the discipline of a weekly plan. Perhaps a simple look at the week each Sunday night helps to set the plan accordingly. Christian leaders are wise to have a set time to go over the weekly calendar with the spouse and family.

Plan Seasonally

There are diff erent times in life that are just going to be busier than others, but eff ective Christian leaders will try to block out seasons – building around periods of time when they know things are not going to be as busy. For example, since the en-actment of the Patient Protection and Aff ordable Care Act in 2014, otherwise known as Health Care Reform or Obamacare, health insurance on the individual market can only be applied for during certain seasons of the year. Health insurance consul-tants realize those are the busiest times to work, as it becomes

the high volume season of the year. Even a pool builder will plan ahead for the hot months, so he has all the supplies and orders prepared for the time of year when he needs to work most.

Plan Annually

All business and ministry leaders develop annual plans. Keep-ing pace means making annual goals and keeping records of them. A Gallup Poll in 2013 indicated that 68% of Americans do not prepare a detailed household budget.7 How can one expect to achieve long-term �inancial goals without a plan in place?

The same goes for achieving long-term emotional and spiri-tual health goals as a Christian leader. One must re�lect upon what his or her speci�ic areas of improvement need to be in setting a healthy pace, thus creating achievable goals in order to make sustainable progress toward them. Take the example of �itness goals in a new year. Instead of making a resolution to lose 10-15 pounds, a more eff ective approach may be to set manageable goals, such as losing 13 pounds over a 26-week period.

Pace to Lead

As Christian leaders acquire a good sense of their own pace, they must extend that quality to their leadership in organiza-tions. Many Christian leaders do a poor job leading by example in setting a healthy pace. They send out emails at four in the morning and staying up way too late working.

One way to lead by example and communicate the impor-tance of pace to a team is to set communication expectations.

“I made a lot of mistakes...and one of them was going too fast...My character was not caught up with my gifting,” said Mark Driscoll in the interview with Brian Houston on the unraveled Mars Hill tragedy.5 What could have prevented this situation, as he explains, was intentionally developing himself “under Godly, spiritual authority” prior to taking the role of pastor.

For Christian leaders, the key component to recalibrating one’s pace is repentance followed by spiritual rehabilita-tion. While they must seek prudent programming on their schedules, willful surrender to God’s sovereignty must precede man’s wisdom and rationale. As one seeks God’s authority in setting the pace, guidance can be stewarded by a thought and experienced leader who has earned the credibility to speak unto circumstances warranting spiritual rehabilitation. Inevitably, the fallen leader needs to have a trusting, mentor-mentee relationship with the individual facilitating the spiritual healing process.

Pastor Dino Rizzo of the ARC (Association of Related Churches) network exempli�ies the necessity of mentorship. Upon his resignation as Senior Pastor due to spiritual depletion, which resulted in an extramarital aff air, Rizzo took a sabbatical for healing and restoration. An eleven-year friendship with ARC founder Billy Hornsby led to a mentoring relationship with Hornsby, which proved to be critical to Rizzo’s spiritual rehabilitation. Re�lecting upon Hornsby’s role in his life, Rizzo wrote: “He [Billy Hornsby] is for me a big brother who… has a deep well of wisdom when it comes to be-ing a peacemaker—navigating and diff using relationship challenges.”6 In navigating through the journey of repentance and restoration, leaders must seek a capacity for healing that can only come from God’s forgiveness often manifested by the guidance of Godly mentors.

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For example, an email might mean, “I would like to hear back in 24 hours or less;” a text might mean, “I really need to hear back soon;” and a phone call might mean, “Pick it up if you possibly can.”

A system like this, properly implemented, is rarely abused. People will not call unless they need to, and they text when they need more urgent attention than an email may call for. Establishing simple communication protocols helps create a foundation for setting the pace for the team. The Lord Himself

took a day off to keep pace. He expects the same from Christian leaders.

According to an old story, a man told his friend, “God said he wanted a Sabbath, and He’s going to get His Sabbath. It’s just a question of whether He gets it from you every week, or in one �inal payment with an early ending.” A common perception of a ‘hard worker’ is one who is known to start work early and end it late. Some of the most prominent CEOs and leaders in the business world proudly list their days—beginning early in the morning, exercising and checking email, and ending insanely late. Their own daily rituals depict a high capacity for personal accomplishment.

However, the Christian leader is called to be diff erent, set apart from the world’s philosophy of balancing life. The Christian’s leadership has a diff erent purpose, one that is God given, to produce an orderliness and balance which can be ful�illed only when he or she lives according to the pace God has ordained.

When God’s Grace Changes Pace

One of the biggest mistakes accomplished people often make is staying in their game or place of leadership too long. A fa-miliar example is Brett Favre’s retirement from the Green Bay Packers. He is considered to be one of the greatest quarter-backs in NFL history, though he will be remembered for the way he repeatedly retired and returned to play, leaving poorly. Now, Favre is jeered in Green Bay when he visits, as he failed to depart when his career was �inished. Of course, that was not the legacy he wanted to leave. A quarterback in the NFL is most successful when he can stand in the “pocket” and continue to deliver on a yard-yielding pass, when everybody else would forfeit and quit.

The same is true for many who are in position of leadership. Pastors, entrepreneurs, and other Christian leaders are gifted with God-given talents in their own “game.” However, the pride

of a person often leads them to stay beyond the proper �inish of that season of life.

Every Christian leader is led by God to ful�ill the role called and empowered by the Spirit to ful�ill the purpose for a par-ticular season of his or her life. When God moves His grace to a new season, that leader is then called to move on with it. Stubbornly staying on when God has lifted His grace from a certain season of life, as it did with Brett Favre, only results in disorderly pace. This is just not good stewardship of God’s gifts.

Commenting on this frailty, Scott Roding writes, “The only proper response is a humble admission of our need to set aside our penchant for ownership and come under the guidance of the Holy Spirit in the transformation of our hearts.”8 Leaders who commit to prioritizing a healthy pace for themselves, their family, their team, and their organization will �ind themselves in the company of the rare few who start well, �inish well, and run the entire race in victory.

About the AuthorWilliam Vanderbloemen is the author of Next: Pastoral Succession That Works and President/CEO of Vander-bloemen Search Group (www.westaff thechurch.com), the leading executive search �irm

for churches, ministries, and faith-based organizations.

Notes

1 St. Augustine, Confessions, Book XII, xxix, in Loeb, J. Augustine con-fessions: Books IX-XIII. (Cambridge, MA: Harvard University Press, 2006).2 L. Witt, Replenish: Leading from a Healthy Soul. (Ada, MI: Baker Books, 2011).3 L. M. Baab, Sabbath Keeping: Finding Freedom in the Rhythms of Rest (Westmont, IL: IVP., 2005), p. 94.4 B. Manning, The Ragamuf�in Gospel: Good News for the Bedraggled, Beat-up, and Burnt Out (Colorado Springs, CO: Multnomah Books, 2005).5 See M. Lee and S. E. Zylstra. “What Mark Driscoll told Brian Hous-ton at Hillsong Conference,” (June 30, 2015). Accessed http://www.christianitytoday.com/gleanings/2015/june/distraction-down-un-der-hillsong-mark-driscoll-conference.html.6 See “A tribute to Billy Hornsby,” (March 24, 2011). Retrieved from h t t p : / / w w w . c h a r i s m a m a g . c o m / s i t e - a r c h i v e s / 2 4 -u n c a t e g o r i s e d / 1 3 1 0 5 - a - t r i b u t e - t o - b i l l y - h o r n s b y.7 D. Jacobe, “One in three Americans prepare a detailed household bud-get,” Gallup Poll (June 3, 2013). Retrieved from http://www.gallup.com/poll/162872/one-three-americans-prepare-detailed-house-hold-budget.aspx.8 Scott Roding, The Steward Leader: Transforming People, Organiza-tions, and Communities (Westmont, IL: IVP, 2010), p. 85.

One of the biggest mistakes accomplished people often make is staying in their game or place of leadership too long.



STEWARDSHIP OF TRIALS CBR PEER REVIEWED ARTICLES

Abstract

This paper examines the concept of biblical stewardship as it pertains to trials that leaders face. Grounded in James 1,

a three-part framework for the biblical stewardship of trials is proposed. Biblical and historical examples of leaders who em-ployed the framework components are provided to demonstrate practical application.

Introduction

When considering the concept of stewardship, tangible resources are often the �irst things to come to mind. In this context, business leaders may naturally think

of human or capital resources as the focus of their steward-ship. However, a business leader’s stewardship over intangible assets is readily apparent; brands, intellectual property and relationships are all intangible and yet require stewardship.

STEWARDSHIP OF TRIALSSTEWARDSHIP THE

NATALIE C. WINTER


STEWARDSHIP OF TRIALS

STEWARDSHIP OF TRIALS CBR PEER REVIEWED ARTICLESPhysical resources are only the beginning, and perhaps not even the most critical object of the biblical mandate. Business leaders bear responsibility for many things, and a large por-tion of them will never appear on a balance sheet.

Within this broader context, it is worthwhile to consider that anything that God lays in our path may be an opportunity to exercise biblical stewardship. While trials are often consid-ered as something to “get through” or to “avoid,” a Christian should consider that the trial that they face may be an oppor-tunity to be used by God for the purposes of His Kingdom. The Christian’s perception of trials should therefore diff er from the world’s. Instead of considering how to escape the trial, the Christian leader should consider how to steward them for God’s glory and acclaim.

De�inition of Trial

Although trials may easily be recognized, they can be dif�icult to de�ine. For this discussion a trial is any circumstance in which an individual perceives that existing resources are in-suf�icient to successfully navigate a situation. The resources that the individual requires can be psychological, relational, �inancial, spiritual, intellectual, or social, or other resources that a person determines are necessary but are circumstan-tially insuf�icient. Additionally it is important to recognize that the suf�iciency of resources is subjective. At times a leader may think there are insuf�icient resources when in reality the leader has everything they need. The lessons discussed below would apply to situations in which resources are quanti�iably inadequate and in situations in which the leader simply per-ceives that they are.

It should be also noted that from a biblical perspective not all trials are the same. Scripture makes clear that sometimes we experience painful circumstances as a consequence of our sin.1 While many of the lessons articulated below would still apply, if the pain that we experience is a result of our heav-enly Father’s loving discipline, then Scripture makes clear that our �irst response is to repent.2 God is at work in the midst of these circumstances too, but the business leader should recognize their own culpability in creating them. In these situ-ations, seeking forgiveness and restoration should be the �irst response.

De�inition of Stewardship

Caldwell, et al. writes that “ethical stewardship integrates long-term wealth creation, a commitment to the transformational interests of stakeholders, and creating organizational systems that reinforce both instrumental and normative organiza-tional goals.”3 This de�inition builds upon Davis, Schoorman and Donaldson’s work that states “stewardship theory de�ines situations in which managers are not motivated by individual goals but rather are stewards whose motives are aligned with the objectives of their principals.”4 These discussions make

clear that a consideration of the good of the whole, rather than the individual, characterizes stewardship. In addition, the steward seeks to obtain some goal beyond their individual interest. This principle is seen in the Parable of the Talents as well. The servants managed the money on behalf of the mas-ter; the servants who did so successfully received a reward.5

Proposed Framework

Recognizing that all leaders will go through trials, the question remains – “how does a leader accomplish this dif�icult task?” When resources seem insuf�icient, how can a leader biblically steward the circumstance not only to serve the good of the whole (perhaps to the detriment of the leader’s own interest), but also to bring glory to God? While a turnkey, universal an-swer is unlikely to emerge, Scripture can provide a framework that can guide the actions and behaviors of a godly steward.

Perhaps the most well-known Scripture passage on the is-sue of trials occurs in James 1. In this passage, the Christian learns both the purpose of trials as well as the right response towards them. First, the Christian is admonished to “count it all joy” (v. 2) when trials occur. Secondly, the Christian is in-structed to “let steadfastness have its full eff ect” (v. 4) so that godly character emerges.6 Lastly, the believer is told that if they lack wisdom, they should, in faith, ask God for it (v. 5). Later, the reader is reminded that when trials are endured, there is a blessing that comes, and it is a blessing that has an eternal reward (v. 12). Stewarding trials in a godly manner, therefore, can have an impact both in this life and in a Christian’s eternal life with Christ. Based on this passage, a conceptual model for stewarding trials can be developed.

Developing a Mindset of Joy

In the second verse of James 1, instruction is given regarding how the Christian should perceive trials. The instruction to “count it all joy” is elsewhere translated “consider”7 and this perhaps more clearly demonstrates that the �irst response for godly stewardship of a trial is mental rather than behavioral. Before the time that a leader can be observed stewarding the trial, it is important that the leader gains the right perspective on it. As dif�icult as it is to imagine responding to a trial with joy, the passage demonstrates that the Christian can do so when they consider the purpose of the trial in their life. Trials are used by God to produce believers that are “lacking in noth-ing.”8 There may be physical pain and relational turmoil as a result of the dif�icult circumstances, but Christians can know with con�idence that God is using them for their good and for His ultimate glory.9 Therefore, in order to steward a trial in a godly manner the �irst response is not to act, but to prayerfully re�lect on the bene�its that God will produce through the trials that the Christian experiences.

Observing godly leaders can help illuminate how to put this directive into practice. History and Scripture are replete with examples of men and women who developed a joyful


STEWARDSHIP OF TRIALS CBR PEER REVIEWED ARTICLES

mindset when considering the trials that they encountered. A common thread in the accounts of these individuals is that the joy that they experienced in the situation was based on their knowledge of God and not based on the details of the trials. Dan Cathy, CEO of Chick-�il-a put it this way, “The truth is that there will always be reasons to be unhappy, just as there will always be reasons to be happy. The diff erence comes down to where we choose to focus our attention.”10 Paul demonstrated this when despite pleading three times for his “thorn in the �lesh” to be removed, he continued to suff er. He could not im-mediately see the purpose in the trial, but learned to rely on the grace and strength of Christ.11 Corrie ten Boom and her sister Betsie demonstrated this when, while being imprisoned by the Nazis for providing refuge to Jews, they chose to trust the character of God rather than being overwhelmed by their circumstantial conditions. Despite the pain and despair they faced in the concentration camps, they chose to give thanks for the �leas that infested their quarters as it meant that they could hold their Bible studies without interference from the guards.12 They rejoiced over God’s provision and recognized that their circumstances were a result of the sinfulness of men, and not an indictment of their Father’s care.

When a steward does not intentionally develop a joyful mindset in considering the trials that they are facing, negative consequences soon follow. When the Israelites were led into the dessert by Moses, they focused on all they lacked rather than being joyful for all that they had been given. As a result, they complained, were disciplined, and ultimately failed to re-alize the purpose for which God had called them out of Egypt. Although developing a joyful mindset starts internally, it has external results. The Christian steward must recognize this, and must take care to intentionally cultivate joy by focusing on

the character of Christ, despite, or perhaps especially, during dif�icult times.

As the believer develops the discipline of cultivating joy in the midst of trials, it may be natural to contemplate why the situation occurred. A critical aspect of this process is rec-ognizing that the person going through the trial may not be fully equipped to process it from an unbiased and informed perspective.13 Consequently, as part of the re�lection process it may be worthwhile for the leader to solicit insight from trusted allies. These allies may be able to help the leader more accurately re�lect on the circumstance and may help the leader identify the bene�its that God is producing through them. De-veloping the practice of considering trials from the position of joy is not a solo endeavor; Christian brothers and sisters are an integral part of this process.

Purposeful Perseverance

The second imperative found in James 1 is to “let steadfastness have its full eff ect” (v. 4). Implied in this instruction is the sug-gestion that instead of stewarding the trials in a godly manner, the Christian can work to thwart the work that God is seeking to accomplish through the painful circumstances. In other words, there is a participatory component of stewarding trials in a godly manner. The Christian leader must not merely seek to “get through” the trial, but instead should align their objec-tives with the objectives of God. Broadly speaking, this means that the Christian sees the trial as a means by which God is preparing him or her for the work that He has prepared for them to do (see Ephesians 2:10). As John 15:2 states, God uses a re�ining process in the Christian’s life in order to prepare the

ANTICIPATE JOY


STEWARDSHIP OF TRIALS CBR PEER REVIEWED ARTICLESChristian to do even greater work on behalf of His Kingdom. Trials then need to be seen not as a derailment of God’s plan, but as a tool that He wields in the life of His children to bring about His good purposes.14 In accepting this, the Christian leader accepts the need to persevere through the trial in order to allow God’s work through it.

Author and speaker Elisabeth Elliot illustrates this concept of purposeful perseverance well. Elliot’s husband Jim was murdered by the Aucas Indians when he moved to Ecuador to present them with the Gospel. Despite her grief at Jim’s pass-ing, Elisabeth persevered in her husband’s commitment of seeing the Aucas reached for Christ when she moved with her young daughter and another missionary widow to Ecuador. Over time, their dream of presenting the Gospel to the Aucas in their native language was realized and many became believ-ers.15 The trial of losing her spouse did not prevent Elisabeth from con�idently pursuing the call that God had placed on her life.

Biblical examples of purposeful perseverance can also il-lustrate what this concept looks like in practice. One of the most well-known biblical examples of this is Joseph. Joseph was sold into slavery at the hands of his brothers, was unjustly thrown into jail by his master where the Pharaoh’s cupbearer left him there to languish even though Joseph had once helped

him. Despite these dif�iculties, Joseph demonstrates his pur-poseful perseverance when, upon encountering his brothers after his rise to power he said, “And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.”16 Even through his trials, Joseph was con�ident that God was directing his steps. He did not concentrate on the injustice done against him, but instead remained focused on pursuing God’s purposes for his life.

Evident in both Elizabeth Elliot and Joseph’s accounts is the mindset that trials do not derail God’s purposes. Endurance, therefore, is not merely an act of dogged determination, but a con�idence that God will be faithful to complete the work that He is doing (See Philippians 1:6). When immersed in a trial, the Christian business leader would be wise to seek out God’s purposes through prayer, meditation on Scripture and the wisdom of godly counsel. In doing so, the Christian business leader can work to align their response with God’s plan.

Purposeful perseverance necessitates a trust that God’s sovereign hand is over all that happens in our lives, and there-fore the good and the bad things can have eternal signi�icance. While Joseph was probably tempted to give up after he had been enslaved and then wrongly thrown into prison, he chose instead to faithfully serve God in whatever He called him to do. As a result, even the earthly authorities could witness a diff er-

BE STEADFAST


stewardship of trials CBR PEER REVIEWED ARTICLESence in Joseph and bestowed on him power and prestige. Con-versely, no one would probably have blamed Elisabeth Elliot if she had never returned to Ecuador to �inish her husband’s work and yet as a result of remaining focused on God’s pur-pose and choosing to endure whatever He had called her to, many came to know Him.

Throughout the literature on organizational management, there is a focus on how trials can be avoided. While it would be foolish for any leader to seek out trials, it is important to rec-ognize that all leaders will experience them. For the Christian leader, there is further evidence that trials should be expected. John 16:33 (ESV) states “I have said these things to you, that in me you may have peace. In the world you will have tribula-tion. But take heart; I have overcome the world.” The Christian leader should accept that while all leaders will have trials, Christian leadership is compounded by the fact that the Chris-tian does not struggle just against �lesh and blood.17 Christ promised that His followers will have trials; stewarding them in a biblical manner means making a commitment to endure them faithfully so that Christ’s purposes are achieved.

Seeking Wisdom

In what may seem to be a jump in the discussion, the next imperative that is recorded in James is the instruction that if a believer lacks wisdom, he or she should petition God for it. Yet we can readily recognize that tri-als are often experienced or intensi�ied because of a lack of wisdom. In order to biblically stew-ard trials, the Christian leader must not rely on their own knowledge and perspective. Instead, divine wisdom is needed so that the Christian can adjust their actions in order to conform to God’s purposes and plans. Additionally, the biblical leader should recognize that seeking godly wisdom is not done for the ben-e�it of the leader alone. The leader’s words and actions are emulated throughout the organization and therefore they have a “trickle-down” impact on how the organization responds. If Christian leaders align their behavior with God’s purposes, it is likely that a similar behavior will be adopted by others, even people who are not yet believers. Additionally, as Christians conform to the godly wisdom that they receive, they are more fully equipped to face additional trials in the future.

Former NFL player and coach, Tony Dungy, provides a unique example of this concept. While struggling to earn a spot on a NFL team, a teammate encouraged Dungy to seek out God’s wisdom and consider whether there was a greater purpose to the pain he was experiencing. This practice of seek-ing God’s perspective built his reliance upon God which would allow him to weather other storms that would later come his

way. Additionally, Dungy had the bene�it of seeing how God used the trials he experienced to better equip to be the leader of a professional football team.18 Dungy states it this way: “Why does God allow pain in our life?..Because we’re loved by God and the pain allows us to head back to our Father.”19

David Green, CEO of Hobby Lobby, had a similar realization during a painful period of his organization’s history. In 1985 after overleveraging the company, diluting the brand, and fac-ing its potential demise, Green recognized that the business problems he faced were a result of his personal pride. His response was to pray in order to seek God’s direction. That prayerful petition for wisdom prompted him to cut costs, re-duce inventory and ultimately save the company.20

From an earthly perspective, it may be posited that trials are a high price to pay for obtaining wisdom. While that may be true, it is also worth considering that even from a worldly perspective, trials may be the necessary motivation for the adoption of new behaviors. In a study of entrepreneurial fail-ures, Ucbasaran, et al. found that success creates assurance in the existing models that entrepreneurs employ, but it is failure that prompts them to alter those models in order to adopt new behaviors.21 Additionally, as Shepherd, Patzel and Wolfe discuss, learning takes time and does not occur at universal rates.22 Therefore, while painful, trials do serve a purpose. It is often through seeking understanding and adopting new, more eff ective behaviors, that at least part of that purpose is re-

vealed. Additionally, regularly seeking and applying godly wisdom in the midst of trials helps ensure that once deliberate responses become ha-bitual. In other words, lessons learned from trials can help devel-op more productive

and eff ective leadership techniques. When these techniques are embraced and practiced, they become habits. Leaders whose habits are aligned with godly principles will not only be better equipped to biblically steward their trials, but they will be more eff ective in their other leadership roles. It may be a trial that brings a leader to seek godly wisdom, but that response will pay dividends in both their personal walk with God and the management of their organization.

Outcomes

Stewarding trials in a manner that is consistent with the princi-ples in James 1 holds many promises for the Christian leader.23

In the opening verses, James articulates that enduring trials in a godly manner produces believers that are “perfect and com-plete, lacking in nothing.”24 Later, the reader learns that those who steward trials in a godly manner are in fact blessed.25 In the intervening verses, James writes about pride and humility,

Enduring trials in a godly man-ner produces believers that are “perfect and complete, lacking in nothing.


which serves as a reminder that the things of this world are temporal, while the things of God’s Kingdom are eternal. Just as wealth and prominence will pass away, so will the trials that a Christian faces. An eternal perspective towards trials brings both temporal and eternal rewards.

The question may be asked; what if a Christian fails to steward his trials with godly wisdom? Then they will not receive the blessings that are promised in James 1:12 and the Christian leader may be ill equipped to successfully face dif�icult situations that may occur in the future. Additionally, the unbiblical response of the leader can “trickle down” the organization, prompting others to respond in kind. Perhaps

even more concerning, the testimony of the leader may be compromised because in the midst of dif�icult circumstances they did not demonstrate faith and con�idence in God. C.S. Lewis states that pain is the megaphone that God uses to reach a lost and dying world.26 If the Christian leader responds to trials in a way that is contrary to Scripture, that megaphone can be muted and the leader’s usefulness in God’s Kingdom jeopardized.

Conclusion

As stated at the beginning of this article, in-herent in the concept of stewardship is the concept of dominion and authority. In trying circumstances, it often feels like one’s control is diminished, rather than strengthened. Therefore, it may be dif�icult and counterin-tuitive to think of trials as something that the businessperson should steward. However, despite the chaos that trials may bring, Scrip-ture teaches that God is working through them, just as He is working through pleasant circumstances, to accomplish His purposes.27

Therefore, as God’s workmen, it is important that a biblically-minded businessperson con-siders how to steward the trials that God has entrusted to him or her in order to be increas-ingly conformed into the image of His Son.28

There may be little in the public discourse regarding biblical stewardship of trials, but that doesn’t make the act of doing so any less important.

James 1 makes it clear that a believer’s response to trials should be multi-dimen-sional. First, the believer must gain the right perspective on the existence of the trial by considering it a joy that God will use the pain-ful circumstance to accomplish some good in their life. Secondly, the believer must endure

through the trial, knowing that in perseverance God’s pur-poses will be accomplished. Finally, in order to ensure that the endurance of the believer realizes its Heavenly aims, the Chris-tian leader must seek God’s wisdom in order to know how to best respond to this particular circumstance and to align their behavior with God’s intended outcomes. It is not dif�icult to see that this framework has a cyclical nature in that as wisdom is sought and attained, the believer is able to respond more joyfully to the trial, therefore helping them to more graciously endure it, and as a result to create further alignment with their behavior and God’s plans.

SEEK WISDOM

stewardship of trials CBR PEER REVIEWED ARTICLES


CBR PEER REVIEWED ARTICLES21 Ucbasaran, et. al, 183.22 Dean A. Shepherd, Holger Patzelt, Marcus Wolfe, “Moving Forward from Project Failure: Negative emotions, aff ective commitment, and learning from the experience,” Academy of Management Journal 54, no. 6 (2011), 1248-1249.23 Contrast in outcomes may be made with leaders who ineff ectively stewarded trials. In Scripture, both King Saul and King David faced threats to their reign. King Saul responded with fear, intimidation and reckless pursuit of ungodly gain. King David, however, responded with prayer, trust in God, and pursuing biblical counsel. In the end, King David’s throne was established in Israel, while King Saul is a cautionary tale of leadership that failed to achieve its potential and caused signi�icant destruction. In the business world, examples also abound. Bernie Madoff and Ken Lay are infamous examples of leaders who squandered the trust of their constituents in a time of trials. As a result not only were they criminally indicted but their organiza-tions, investors, employees, and their communities were �inancially and emotionally ruined. As CEO of Hobby Lobby, David Green relied on prayer and godly wisdom when faced with economic uncertainty. As a result, the organization withstood the trial it faced and is now thriving. 24 James 1:4, ESV25 James 1:1226 C.S. Lewis, The Problem of Pain, “The Problem of Pain Quotes,” Goodreads, May 18, 2015, http://www.goodreads.com/work/quotes/2976220-the-problem-of-pain.27 Romans 8:2828 Romans 8:29

Notes

1 See Galatians 6:7-8; Hebrews 12:7-112 See Revelations 3:19; I John 1:9; 2 Corinthians 7:9-113 Cam Caldwell, et al., “Ethical Stewardship – Implications for Leader-ship and Trust,” Journal of Business Ethics 78, (2008): 154. 4 James H. Davis, F. David Schoorman, and Lex Donaldson, “Toward a Stewardship Theory of Management,” Academy of Management Review 22, no. 1, (1997): 21.5 See Matthew 25:14-306 James 1:4, ESV7 James 1:2, New International Version8 James 1:4, ESV9 Romans 8:2810 Dan Cathy, “Be Happy,” Cathy Family, June 20, 2014, http://www.cathyfamily.com/dan/blog/be-happy.aspx.11 2 Corinthians 12:7-912 Corrie ten Boom, The Hiding Place, (New York: Bantam Books 1974)13 Ucbasaran, et. al, “Life After Business Failure,” Journal of Manage-ment, 39, no. 1 (January 2013): 184.14 Although outside the scope of this paper, this brings up a challenging discussion regarding the role God plays in the trials that a Christian experiences. The book of Job makes it evident that some trials are the result of Satan’s desire to tempt the believer. However, Scripture af�irms that everything that happens is done under the sovereign hand of God (see Job 42:2, Psalm 115:3 Isaiah 46:9-10). Whatever the particular cause of a speci�ic trial, the Christian can take con�idence in that nothing happens outside the rule of our Sovereign King.15 Jan Wismer, “Elisabeth Elliot: Pioneer and Prayer Warrior,” Today’s Christian Woman, October 2013, http://www.todayschristianwoman.com/articles/2013/october/elisabeth-elliot-pioneer-and-prayer-warrior.html.16 Genesis 48:5, ESV17 Ephesian 6:1218 Phil Richards, “Former Colts coach Tony Dungy says he won’t coach again, but his work is far from done,” Indianapolis Star (Indianapolis, IN). October 25, 2013, http://www.indystar.com/story/sports/n�l/colts/2013/10/24/former-colts-coach-tony-dungy-says-he-wont-coach-again-but-his-work-is-far-from-done/3178835/.19 Art Stricklin, “Tony Dungy voices the pain & lessons from his son’s suicide,” Baptist Press, (Nashville, TN). February 3, 2006, http://www.bpnews.net/22595/tony-dungy-voices-the-pain--lessons-from-his-sons-suicide.20 Brian Solomon, “David Green: The Biblical Billionaire Backing the Evan-gelical Movement,” Forbes, October 8, 2012, http://www.forbes.com/sites/briansolomon/2012/09/18/david-green-the-biblical-billion-aire-backing-the-evangelical-movement/.

About the Author

Natalie C. Winter is an as-sociate professor of marketing at California Baptist University. Her research interests include market-ing strategy and alternative media, marketing education, and organi-zational leadership with a speci�ic focus on generational diff erences and their impact on employee-

employer relationships. She is passionate about maxi-mizing leadership and organizational eff ectiveness. She holds a doctorate in Organizational Leadership from Pepperdine University.

stewardship of trials


Abstract

The responsibility of a steward is to protect, use wisely, and be accountable for another’s resources. This article discusses

the concept of biblical stewardship and research that examined the effectiveness of the systems of internal control in American-based non-governmental (NGO) and non-pro�it (NPO) organi-zations with �ield operations in developing countries. The con-cepts, principles, and theories of stewardship, internal control, and accountability were explored. The data indicate weaknesses exist in the systems of internal control in these NGOs and NPOs. Relevant best practices are proposed to address these weak-nesses and to give practical guidance on how to respond as both individual and corporate stewards of God’s resources.

Introduction

Donors to non-pro�it organizations championing worthy causes expect their gifts to be used for the cause. Yet, how many donors really know whether these organiza-

tions have sound systems of internal control to ensure monies are used wisely and in accordance with the donors’ giving instructions? Why should donors even be concerned about these organizations’ internal con-trol systems, and what does this have to do with stewardship?

Internal control is de�ined by the accounting profession as a process designed to provide organizations with reasonable assurance they accomplish their objectives of �inancial report-ing, ef�icient and eff ective operations, and compliance with laws and regulations.1 Stewardship is similarly de�ined as the

responsible use of resources, money, time, and talents, in the administration, management and control of an organization.2

Stewardship responsibility applies to both the individual giver and the corporate receiver. As individual stewards we are required to be productive with our time, talents, and resources. As corporate or organizational stewards, we have been entrusted with and are responsible for the resources of others. In the spirit of stewardship and consistent with sound internal control as de�ined by the accounting profession above, we should safeguard donors’ resources and ensure the optimal allocation, use and accountability of those resources.

Stewardship and Internal Control – A Biblical Viewpoint

A good steward does not give and forget but maintains an in-terest in and monitors the organization to which he has given. He does so to ensure gifted resources are used in a manner consistent with the donor’s intent and the organization’s mis-sion and policies and procedures.

A careful study of Scripture shows over half of Jesus’ parables have to do with the steward-ship of time, talents, and r e s o u r c e s . 3 When Jesus speaks to non-believers, his message is

about repenting of sins, letting him save you, and following him. However, when he speaks to believers he tells us how to have the abundant life, how to be the light and salt of the earth. Jesus also tells us how to be good stewards and managers of the material things in life.

A good steward does not give and forget but maintains an interest in and monitors the organization to which he has given.

andinternal controlstewardship

by william a. morehead & robert l. perkins


CBR PEER REVIEWED ARTICLESGenesis 1 tells us God is the owner of all of creation and all

of its resources. God places man in the Garden of Eden as a steward over His creation. Later in the Gospels, Jesus instructs us through the Parable of the Talents in Matthew 25:14-30 to manage our talents in such a manner that those gifts are multiplied and not squandered. Jesus reminds us of our re-sponsibility as stewards again in Luke 12:48 where he says, “…when someone has been given much, much will be required in return; and when someone has been entrusted with much, even more will be required.”4 As believers and stewards, we cannot pretend to be innocent. In order to protect us from our-selves and to be good stewards, we must actively monitor the distribution of the gifts we have given or received from others and ensure proper internal controls and accountability are in place.

Methodology and Hypothesis

Christians give to many non-pro�it organizations including local churches, charities, and organizations with operations overseas. Our research speci�ically explored American-based non-governmental (NGO) and non-pro�it (NPO) organizations (hereafter, NPOs) with �ield operations in developing countries (see Figure 1). Nevertheless, most of our �indings and recom-mendations easily apply to organizations here at home as well as those overseas.

We examined the internal control systems of NPOs to de-termine their eff ectiveness and their ability to adapt to the

various control risk components identi�ied by the accounting profession which threaten an organization’s success (see Ap-pendix 1). Our research also examined whether the corporate stewardship of accountability was followed by these NPOs, especially from the standpoint of internal control adequacies.

Our hypothesis is this: The internal control systems of these NPOs are not adequately designed, implemented, and monitored and therefore corporate stewardship for donors are not adequately practiced.

A sound internal control system is the primary account-ability and governance tool an organization can establish and use for achieving reliability of �inancial reporting, operating ef�iciency and eff ectiveness; the compliance with laws, regula-tions, and organizational policies; and to provide accountabil-ity and stewardship for stakeholders.5 No two entities will, or should, have the same internal control system. Organizations and their systems of internal control diff er dramatically based on their industry, size, purpose, management philosophy, di-versity and complexity of its operations, local culture and op-erating environment, and legal and regulatory requirements.6For Christian organizations, biblical ethics and values should be a part of any good internal control system. In fact, it should drive the entire design of the system. While no system is fool-proof, the absence of suf�icient internal control creates an op-portunity for abuse, fraud, and corruption. It sends a message to employees, stakeholders, and individuals outside of the

INTERNAL CONTROL


INTERNAL CONTROL CBR PEER REVIEWED ARTICLESorganization that management does not care about protecting the entity’s assets.7

The concept of stewardship accounting has its foundation in the early stages of accounting centuries ago and contributes to the understanding of accountability and internal control. Stewardship accounting was founded on the separation be-tween capital ownership and management and centered on the notions of responsibility, accountability and control.8 The concept of a steward making �inancial exchanges for someone else creates accountability among two or more parties who rely upon reciprocity and trust. When shared with the public, this trust creates a stronger sense of accountability and an awareness the steward was a secure keeper of their funds and accountable for his or her actions. Today, organizations ful�ill the concept of stewardship accounting and internal control by providing similar accountability function to its stakeholders.9

Internal Control and Stewardship in NPOs

Financial reporting requirements for nonpro�its are quite dif-ferent from for-pro�it entities. By comparison, things are fairly simple in the for-pro�it world. The goal of a for-pro�it business is to make money for its owners; and, most owners are content as long as their dividend checks are deposited in a timely man-ner without knowing any other speci�ic organizational details. In the nonpro�it world, however, donors want to know what is going on with NPOs. As good stewards, NPOs are required to maintain accountability and credibility with the donor base demonstrating they have operated the programs ef�iciently, eff ectively, and consistently to honor the use of the funds and accomplish their mission and goals.

The missions of the non-pro�its are inherently service-driven (for example: NPOs may provide faith-based, educational, disaster relief, medical services, and food distribution services – see Fig-ure 2). Because their missions are not pro�it driven, NPOs must focus on performance driven goals and answer the question: are their services provided with ef�iciency, eff ectiveness, and in compliance with donor wishes and organizational policies and procedures? As the NPOs are performance driven and service delivery focused rather than pro�it fo-cused, they are often more vulnerable to breaches in their internal control.10

For example, the missionary is focused on evangelism and the healthcare worker is focused on saving lives; yet, neither is focused on internal control although it is necessary to keep both in the �ield. One NPO administrator emphasized what is at stake: “When trust gets shaken, it re�lects in the bottom line of charitable organizations. The aver-age small donor bases a lot on trust. When that’s eroded, it re�lects on the organization and the non-pro�it community as a whole.”11

Just in this millennium in the United States, donors have seen many examples of fraud and

corruption scandals where assets were misappropriated and donated funds were misdirected into other projects or toward personal gain by one or more of the organization’s leaders in both pro�it (e.g., WorldCom, Tyco, Enron) and non-pro�it orga-nizations (e.g., United Way, Red Cross, International Mission Board). These scandals have raised the general public’s aware-ness of and demand for stewardship and accountability from all types of organizations, especially NPOs. The vigilant eff orts of NPOs to demonstrate accountability is critical to their ongo-ing �inancial viability and is necessary to keep donors inter-ested in the continued investment of their time, talents and resources. Empirical Findings

Our research sought answers to 55 questions (See Appendix 2) developed to determine whether the NPOs’ internal con-trol systems were vulnerable to the various risk components identi�ied in the professional auditing standards. From the survey data, we discovered the NPOs experienced challenges and weaknesses in their present internal control systems, sup-porting our hypothesis.

Finding One: Foreign Operations

The very existence of foreign operations does not mean the internal control system will fail. However, due to unstable and developing economies and political environments, it often sig-nals to management there is need to compensate for this weak-ness by strengthening controls over other risk components.12

The data show respondents lived and worked in countries they


INTERNAL CONTROL CBR PEER REVIEWED ARTICLESperceived to be corrupt, were politically and economically unstable, and where some within the NPOs even admitted to paying bribes in order to obtain government services. These situations indicate a greater risk for an unsuccessful internal control system. NPOs operating in foreign environments must be prepared for cultural and political diff erences and must ensure their systems of internal control make appropriate ac-commodations for the countries in which they operate.

Finding Two: Organization Diversity, Size, Complex-ity and Type.

The data from the research show the NPOs operate a variety of diverse and complex services (faith-based, medical, edu-cational, environmental, and agricultural, etc.) requiring the skills of very specialized or technical staff (evangelists, doc-tors, teachers, engineers, and farmers, etc.).13 Further, these NPOs had few employees and limited budgets at their �ield of�ices. The staff and resources also were generally focused on the �ield services, not internal controls. NPOs should ensure their internal control systems to be modi�ied to accommodate the diversity, size, complexity and type of organization. Staff assignments should also include establishing, maintaining, and monitoring elements of internal controls.

Finding Three: Operating Environment.

The operating environment (including the local culture, legal and political climate) contributes to the success or failure of the internal control system.14 The more stable the operating environment, generally the more successful the internal con-trol system. Survey respondents working in NPO �ield of�ices were asked several questions to gauge their perception of cor-rupt behavior among business people, political leaders, clergy, and other groups of individuals in the �ield country where they work. The data show a high level of perception of corruption among government of-�icials and other local NPOs. Staff were wary of the po-litical culture in the countries in which they operated, and their organizational values were often in con�lict with local cultural practices (see Figure 3). This shows NPOs must pay special atten-tion to their operat-ing environments and incorporate speci�ic elements (such as maintaining extra security, using redundant �inancial checks and balances, and transferring funds to the �ield only as need-

ed, etc.) within their systems of internal control to address such vulnerabilities.

Finding Four: Organizational Policies and Proce-dures.

Organizational policies and procedures, codes of ethics and sound �inancial systems exist to encourage transparency, ac-countability, stewardship, and successful internal control. They need to be reviewed and updated at least annually.15

Survey respondents indicated their organizations generally had good policies, procedures, codes of ethics, and �inancial systems. Yet, only 20% indicated these had been reviewed or updated within the 24-months period prior to the survey. This signals a weakness in control per professional auditing standards and should be addressed.

Finding Five: Training over Internal Controls.

Two-thirds of the respondents indicated they had received training on internal controls.16 Yet, only 36 percent of the re-spondents indicated their training was culturally adapted to address speci�ic issues found in their local �ield of�ices. NPOs must regularly provide employees with training regarding updates of policies and procedures. The training should also cover organizationally speci�ic risk components they face due to its operation, location, complexity, etc.

NPO Best Practices

No internal control system will completely ensure organiza-tional success in achieving the objectives of integrity of �inancial reporting, ef�icient and eff ective operations, and compliance with applicable laws and regulations. A sound control system exhibits management’s best eff ort to lead their organization

in the right direction while providing stew-ardship and ac-countability over organizational resources.

The study shows most NPOs attempted to exercise good stewardship and provide trans-parency and accountability to their stakehold-ers. Yet our �indings indicate these NPOs faced

numerous challenges with various risk components in internal control. Some of these risks were internal, such as updating policies and procedures and providing adequate training, while others were external, such as the cultural, legal and political


INTERNAL CONTROL CBR PEER REVIEWED ARTICLESenvironments. Despite the challenges, management should design its own system of internal control addressing each risk component (per Appendix 1), paying careful attention to those speci�ic risks the organization may be most vulnerable to (see ICS Design Considerations).

Although our research focused on NPOs operating in devel-oping countries, the lessons and concepts of good stewardship and internal control apply to NPOs operating anywhere. As stewards of God’s resources, we have the responsibility to use resources wisely. At the same time, we must be watchful of the organizations we support �inancially to ensure they ful�ill their stated objectives.

Leaders with corporate (recipient) stewardship responsi-bilities must make sure the organization’s mission is properly ful�illed as they are fully accountable to their �inancial sup-porters. They must design the accountability systems with

ICS Design ConsiderationsAn Internal Control System (ICS) is an intangible structure unique to each entity and designed to help the entity achieve ef�icient and eff ective operations, �inancial reporting, and compliance with laws, regulations, and entity policies. As such, the implementation of the ICS and the evaluation of the individual risk components should vary from organization to organization.

Consider Entity Size. Possible tangible measures include number of employees, size of the budget, and number of locations of opera-tion. When examined with the various strengths and weaknesses, the following may be considered:

1. If an entity has a small number of employees assigned to several locations each with limited operating budgets, it should consider various separation of duties among the limited number of employees to ensure no single employee has complete responsibility for all �inancial duties. For example, one person may have all the responsibilities of paperwork generation and data entry of the �inancial operation, but a separate person can simply provide the �inal signature or electronic approval to authorize the transaction. This one element ensures at least two people review all transactions and will provide a separation of duties (a check and balance) over the �inancial operations.

2. Multiple locations create more challenges in an ICS. Yet with increased technology, �inancial operations can becentralized to a corporate location where enhanced internal control procedures are in place. This would minimize risks of �inancial reporting failures or unauthorized transactions.

3. Larger budgets may provide greater resources for enhanced ICS such as better �inancial systems, enhanced technology, more resources (i.e.: better skilled staff , more staff , staff with a focus on internal control, training for staff , etc.). Smaller budgets will likely impact an entity adversely.

Designing Internal Control Systems based on biblical values and ethics

For faith-based entities, the priority for the ICS should be the entity’s vision and mission to determine whether speci�ic organiza-tional goals and objectives are being achieved. The organization’s purposes must be biblically grounded and ethically driven. The organization’s board of directors and administrators should make operational decisions which are God honoring. From a practical standpoint, management may �ind it wise to consult with a �inancial accounting professional or industry speci�ic guidance to estab-lish the most eff ective ICS. Soliciting accounting professionals with a Christian focus through the “word of mouth” method may be the best route. Once a professional is hired, make sure the scope of work is clearly documented in writing through a letter of engagement. NPO management must accept the responsibility of establishing the ICS as a “hands on task” as management is clearly responsible for the ICS. Once established, the ICS must be monitored and periodically evaluated, at least annually, to ensure entity objectives are being achieved.

sound principles of internal control, carefully addressing the various risk components (including the diverse operations, size, location, purpose, and operating environment) where the organization is most vulnerable.

May all givers be as in Exodus 36:2-7, where, as produc-tive individual and corporate stewards, they give out of their abundance to the point where there is no more need. Giving occurs like this when we view giving as the Apostle Paul did, as something we want to do rather than something we have to do. Furthermore, may corporate stewards ensure the talents, gifts, and resources of their donors are used in the most ef-�icient, eff ective, and mission focused manner and accounted for with the highest level of integrity. Only then will all deserve the accolade from the Owner, “Well done, my good and faithful servants” (Matthew 25:21).


INTERNAL CONTROL CBR PEER REVIEWED ARTICLES


1. Are you currently (or formerly) an employee of an American-based non-governmental organization (NGO) or non-pro�it organization (NPO) that has headquarters in the U.S. and �ield of�ices outside the U.S.?

2. My organization provides �ield staff with training regarding business internal controls?

3. This training in internal controls is adapted to �it local cultural interpretations of corruption? Please rate your agreement with this question using a scale of 1-5 where (5) means “Strongly Agree” and (1) means “Strongly Disagree.”

4. My organization provides �ield staff with training regarding fraud and corruption prevention and detection techniques?

5. In your �ield country, have you been required to give a bribe, gift, or favor to obtain a service or product you or your organization were entitled to?

6. How many times have you been required to give a bribe, gift, or favor for services?

7. What is your perception of corruption in the country where you are working? Please rate your agreement with this question using a scale of 1-5 where (5) means “Very High” and (1) means “Very Low.”

8. Has your organization been a victim of fraud or corruption at your �ield of�ice within the past 0 to 12 months, 13-24 months, 25-36 months, No, or Don’t Know?

9. Do you think your NGO operates in a country (countries) or region (regions) that subjects your NGO to more corruption?

10. Does your organization have staff whose primary assignments are focused speci�ically on fraud and cor-ruption prevention and detection?

11. How often does your organization review and update its internal control systems?

12. How many years of experience do you have in the provision of �ield services with your present organiza-tion? In your career?

13. In which country do you presently live?

14. In which country (countries) does your �ield of�ice provide service coverage?

Note: An electronic survey was used with 55 questions. The survey was distributed to 233 individuals and organizations around the world operating as or within American-based NPOs in developing countries. 158 individuals visited the survey; only 64 surveys were considered complete and valid for the research. Because the survey was anonymous, we were not able to determine which individuals or organizations responded. While this research began with the intention of conducing a descriptive statistical analysis, it is much more of an inferential analysis due to the limited data received from the surveys.

Appendix 2Partial Listing of Questions Asked in survey



Notes

1 Committee of Sponsoring Organizations (COSO) of the Treadway Commission, Internal Control – Integrated Framework Update (2013). AICPA New York. www.coso.org.2 The Oxford English Dictionary, Volume XVI (1989). Oxford University Press. Oxford.3 Frank Pollard, “The Sermon on the Amount” (sermon preached for The Baptist Hour, December 9, 1993).4 Luke 12:485 Association of Certi�ied Fraud Examiners. 2014 Report To The Na-tion on Occupational Fraud and Abuse (2014). Austin, TX: Association of Certi�ied Fraud Examiners; Ibid, COSO6 Ibid, COSO7 Ibid, and ACFE and American Society of Association Executives, “Self-Regulating the Nonpro�it Sector,” Association Management, 56 (4) (2004): 24. Washington, D. C.: American Society of Association Executives. Database: Business Source Elite.8 Lemarchand, Y. “Double Entry Versus Charge and Discharge Ac-counting in Eighteenth-Century France,” Accounting, Business & Finance History, 4 (1), (1994): 119-145. 9 Dickhaut, J., & McCabe, K. “The Behavioral Foundations of Stew-ardship Accounting and a Proposed Program of Research: What is Accountability?” Behavioral Research in Accounting, 9 (1997): 60-87. 10 Zack, G. Nonpro�it Fraud: When the Bottom Line is Not the Bottom Line (2003). Austin, TX: Association of Certi�ied Fraud Examiners. Accessed November 2, 2004. http://www.cfenet.com/resources/ar-ticles/print.asp?articleid=22811 Ibid, ACFE12 Ibid, COSO13 Ibid, COSO14 Ibid, COSO15 Ibid, COSO16 Ibid, COSO17 American Institute of Certi�ied Public Accountants. Professional Auditing Standards (2015). AICPA, New York.


About the Authors

William More-head is an Associate Professor of Accoun-tancy at Mississippi College. Prior to join-ing Mississippi College in 2011, Morehead served 27 years in var-

ious roles of government �inancial management for the State of Mississippi including Vice President of Finance and Administration for Delta State University, Chief Fi-nancial Of�icer at Mississippi State Hospital, and as an auditor for the State Auditor’s Of�ice. Morehead and his wife, Audrey, also served as missionaries in West Africa with the International Mission Board. Morehead holds a Ph.D. in International Development from the University of Southern Mississippi, a Master of Accountancy from Millsaps College, and a Bachelor of Business Adminis-tration from Delta State University.

Robert Perkins is an Assistant Professor of Law and Ethics at Mis-sissippi College. Prior to joining Mississippi College, Perkins served as a Special Assistant Attorney General and Director of Licensing for the Mississippi De-partment of Insurance. Perkins holds a Doctor

of Jurisprudence from Mississippi College and a Bach-elor of Arts from the University of Mississippi.


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i. If the manuscript is divided into parts, type each heading in bold. If your manuscript is divided into subparts, type each subheading in italics. Do not number headings or subheadings. Type all headings and subheadings in up-per and lower case; avoid all capitals, underlining, or other embellishments.

j. Consult the Chicago Manual for proper capitalization (for example, Bible and Scripture are capitalized, but bibli-cal and scriptural are not).

Submission. Please send all correspondence and manuscript submissions to: [email protected]


www.hbu.edu/vision

THE TEN PILLARSFAITH & REASONI N A G R E A T C I T Y

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Build On The Classics

Recruit For National Influence

Embrace The Challenge OfChristian Graduate Education

Establish A Residential SocietyOf Learning

Increase Our Cultural Impact Through Our Faculty

Renew Our Campus, Renew Our Community

Bring Athens And Jerusalem Together

Expand Our Commitment To The Creative Arts: Visual, Music And Literary

Cultivate A Strong Global Focus

Move To The Next Level As An Institution

� e Christian Business Review

©Houston Baptist University

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Christian Business Review: August 2015