Sunday, April 09, 2017







A Plea for Intolerance
 


Venerable Fulton J. Sheen


America, it is said, is suffering from intolerance. It is not. It is suffering from tolerance: tolerance of right and wrong, truth and error, virtue and evil, Christ and chaos. Our country is not nearly so much overrun with the bigoted as it is overrun with the broadminded. The man who can make up his mind in an orderly way, as a man might make up his bed, is called a bigot; but a man who cannot make up his mind, any more than he can make up for lost time, is called tolerant and broadminded. A bigoted man is one who refuses to accept a reason for anything; a broadminded man is one who will accept anything for a reason—providing it is not a good reason. It is true that there is a demand for precision, exactness, and definiteness, but it is only for precision in scientific measurement, not in logic. The breakdown that has produced this unnatural broadmindedness is mental, not moral. The evidence for this statement is threefold: the tendency to settle issues not by arguments but by words, the unqualified willingness to accept the authority of anyone on the subject of religion, and, lastly, the love of novelty.


Voltaire boasted that if he could find but ten wicked words a day he could crush the “infamy” of Christianity. He found the ten words daily, and even a daily dozen, but he never found an argument, and so the words went the way of all words and the thing, Christianity, survived. Today, no one advances even a poor argument to prove that there is no God, but they are legion who think they have sealed up the heavens when they used the word “anthropomorphism.” This word is just a sample of the catalogue of names which serve as the excuse for those who are too lazy to think. One moment’s reflection would tell them that one can no more get rid of God by calling Him “anthropomorphic” than he can get rid of a sore throat by calling it “streptococci.” As regards the use of the term “anthropomorphism,” I cannot see that its use in theology is less justified than the use in physics of the term “organism,” which the new physicists are so fond of employing. Certain words like “reactionary” or “medieval” are tagged on the Catholic Church and used with that same disrespect with which a man may sneer at a woman’s age. Mothers do not cease to be mothers because their sons grow up, and the Mother Church of the Christian world, which began not in Boston but in Jerusalem, is not to be dispossessed of her glorious title simply because her sons leave home. Some day they may be glad to return and their return will be the truest “homecoming” the world has ever seen.


Not only does the substitution of words for argument betray the existence of this false tolerance, but also the readiness of many minds to accept as an authority in any field an individual who becomes a famous authority in one particular field. The assumption behind journalistic religion is that because a man is clever in inventing automobiles, he is thereby clever in treating the relationship between Buddhism and Christianity; that a professor who is an authority on the mathematical interpretation of atomic phenomena is thereby an authority on the interpretation of marriage; and that am an who knows something about illumination can throw light on the subject of immortality, or perhaps even put out the lights on immortality. There is a limit to the transfer of training, and no one who paints beautiful pictures with his right hand can, in a day and at the suggestion of a reporter, paint an equally good one with his left hand. The science of religion has a right to be heard scientifically through its qualified spokesmen, just as the science of physics or astronomy has a right to be heard through its qualified spokesmen. Religion is a science despite the fact that some would make it only a sentiment. Religion is not an open question, like the United Nations, while science is a closed question, like the addition table.


Religion has its principles, natural and revealed, which are more exacting in their logic than mathematics. But the false notion of tolerance has obscured this fact from the eyes of many who are as intolerant about the smallest details of life as they are tolerant about their relations to God. In the ordinary affairs of life, these same people would never summon a Christian Science practitioner to fix a broken windowpane; they would never call in an optician because they had broken the eye of a needle; they would never call in a florist because they hurt the palm of their hand, nor go to a carpenter to take care of their nails. They would never call in a Collector of Internal Revenue to extract the nickel swallowed by the baby. They would refuse to listen to a Kiwanis booster discussing the authenticity of a painting, or to a tree‐surgeon settling a moot question of law. And yet for the all‐important subject of religion, on which our eternal destinies hinge, on the all‐important question of the relations of man to his environment and to his God, they are willing to listen to anyone who calls himself a prophet. And so our journals are filled with articles for these “broadminded” people, in which everyone from Jack Dempsey [a famous boxer at the time] to the chief cook of the Ritz Carlton tells about his idea of God and his view of religion. These same individuals, who would become exasperated if their child played with a wrongly colored lollipop, would not become the least bit worried if the child grew up without ever having heard the name of God.


Would it not be in perfect keeping with the fitness of things to insist on certain minimal requirements for theological pronouncements? If we insist that he who mends our pipes knows something about plumbing and that he who gives us pills knows something about medicine, should be not expect and demand that he who tells us about God, religion, Christ, and immortality at least say his prayers? If a violinist does not disdain to practice his musical scales, why should the modern theologian disdain to practice the elements of religion?


Another evidence of the breakdown of reason that has produced this weird fungus of broad‐mindedness is the passion for novelty, as opposed to the love of truth. Truth is sacrificed for an epigram, and the Divinity of Christ for a headline in the Monday morning newspaper. Many a modern preacher is far less concerned with preaching Christ and Him crucified than he is his popularity with his congregation. A want of intellectual backbone makes him straddle the ox of truth and the ass of nonsense, paying compliments to Catholics because of ʺtheir great organizationʺ and to sexologists because of their ʺhonest challenge to the youth of this generation.ʺ Bending the knee to the mob and pleasing men rather than God would probably make them scruple at ever playing the role of a John the Baptist before a modern Herod. No accusing finger would be leveled at a divorce or one living in adultery; no voice would be thundered in the ears of the rich, saying with something of the intolerance of Divinity: ʺIt is not lawful for you to live with your brother’s wife.” Rather would we hear: ʺFriend, times are changing! The acids of modernity are eating away the fossils of orthodoxy. If you're noble sex‐urge to self‐expression finds its proper stimulus and response in no one but Herodias, then in the name of Freud and Russell accept her as your lawful wife to have and to hold until sex do ye part.ʺ


Belief in the existence of God, in the Divinity of Christ, and in the moral law are considered passing fashions. The latest thing in this new tolerance is considered the true thing, as if truth were a fashion, like the hat, instead of an institution, like a head. At the present moment, in psychology the fashion runs towards Behaviorism, as in philosophy it runs towards Temporalism. And that it is not objective validity which dictates the success of a modern philosophical theory, is borne out by the statement a celebrated space‐time philosopher of England made to the writer a few years ago, when he was asked where he got his system. ʺFrom my imagination,ʺ he answered. Upon being challenged that the imagination was not the proper faculty for a philosopher to use, he retorted: ʺIt is, if the success of your philosophical system depends not on the truth that is in it, but on its novelty.ʺ


In that statement is the final argument for modern broad‐mindedness: truth is novelty, and hence ʺtruthʺ changes with the passing fancies of the moment. Like the chameleon who changes his colors to suit the vesture on which he is placed, so truth is supposed to change to suit the foibles and obliquities of the age, as if the foundations of thinking might be true for the pre‐Adamites and false for the Adamites. Truth does grow, but it grows homogeneously, like an acorn into an oak; it does not swing in the breeze, like a weathercock. The leopard does not change his spots nor the Ethiopian his skin, though the leopard be put in bars or the Ethiopian in pink tights. The nature of certain things is fixed, and none more so than the nature of truth. Truth maybe contradicted a thousand times, but that only proves that it is strong enough to survive a thousand assaults. But for any one to say, ʺSome say this, some say that, therefore there is no truth,ʺ is about as logical as it would have been for Columbus, who heard some say, ʺThe earth is round,ʺ and other say, ʺThe earth is flat,ʺ to conclude: ʺTherefore there is no earth at all.ʺ


It is this kind of thinking that cannot distinguish between a sheep and his second coat of wool, between Napoleon and his three‐cornered hat, between the substance and the accident, the kind that has begotten minds so flattened with broadness that they have lost all their depth. Like a carpenter who might throw away his rule and use each beam as a measuring‐rod, so, too, those who have thrown away the standard of objective truth have nothing left with which to measure but the mental fashion of the moment.


The giggling giddiness of novelty, the sentimental restlessness of a mind unhinged, and the unnatural fear of a good dose of hard thinking, all conjoin to produce a group of sophomoric latitudinarians who think there is no difference between God as Cause and God as a ʺmental projectionʺ; who equate Christ and Buddha, St. Paul and John Dewey, and then enlarge their broad‐mindedness into a sweeping synthesis that says not only that one Christian sect is just as good as another, but even that one world‐religion is just as good as another. The great god ʺProgressʺ is then enthroned on the altars of fashion, and as the hectic worshipers are asked, ʺProgress towards what?ʺ The tolerant answer comes back, ʺMore progress.ʺ All the while sane men are wondering how there can be progress without direction and how there can be direction without a fixed point. And because they speak of a ʺfixed point,ʺ they are said to be behind the times, when really they are beyond the times mentally and spiritually.


In the face of this false broad‐mindedness, what the world needs is intolerance. The mass of people have kept up hard and fast distinctions between dollars and cents, battleships and cruisers, ʺYou owe meʺ and ʺI owe you,ʺ but they seem to have lost entirely the faculty of distinguishing between the good and the bad, the right and the wrong. The best indication of this is the frequent misuse of the terms ʺtoleranceʺ and ʺintolerance.ʺ There are some minds that believe that intolerance is always wrong, because they make ʺintoleranceʺ mean hate, narrow mindedness, and bigotry. These same minds believe that tolerance is always right because, for them, it means charity, broad‐mindedness, American good nature.


What is tolerance? Tolerance is an attitude of reasoned patience towards evil, and a forbearance that restrains us from showing anger or inflicting punishment. But what is more important than the definition is the field of its application. The important point here is this: Tolerance applies only to persons, but never to truth. Intolerance applies only to truth, but never to persons. Tolerance applies to the erring; intolerance to the error.


What has just been said here will clarify that which was said at the beginning of this chapter, namely, that America is suffering not so much from intolerance, which is bigotry, as it is from tolerance, which is indifference to truth and error, and a philosophical nonchalance that has been interpreted as broad‐mindedness. Greater tolerance, of course, is desirable, for there can never be too much charity shown to persons who differ with us. Our Blessed Lord Himself asked that we ʺlove those who calumniate for us,ʺ for they are always persons, but He never told us to love the calumny. In keeping with the Spirit of Christ, the Church encourages prayers for all those who are outside the pale of the Church, and asks that the greatest charity be shown towards them. As St. Francis de Sales was wont to say: ʺIt is easier to catch flies with a drop of honey than with a barrel of vinegar.ʺ


If some of us who are blessed with its sacred privileges believed the same things about the Church that her slanderers believe, if we knew her only through the words of traitors or third‐rate lies of dishonest historians, if we understood her only through those who were never cradled in her sacred associations, we would perhaps hate the Church just as much as they do. The bitterest enemies of the Church, those who accuse her of being unpatriotic, as Christ was accused of being before Pilate; of being unworldly, as Christ was accused of being before Herod; of being too dogmatic, as Christ was accused of being before Caiaphas; or being too undogmatic, as Christ was accused of being Annas; of being possessed by the devil, as Christ was accused of being before the Pharisees — these do not really hate the Church. They cannot hate the Church any more than they can hate Christ; they hate only that which they mistakenly believe to be the Catholic Church, and their hate is but their vain attempt to ignore. Charity, then, must be shown to persons, and particularly to those outside the fold who by charity must be led back, that there may be one fold and one Shepherd.


Thus far tolerance, but no farther. Tolerance does not apply to truth or principles. About these things we must be intolerant, and for this kind of intolerance, so much needed to rouse us from sentimental gush, I make a plea. Intolerance of this kind is the foundation of all stability. The government must be intolerant about malicious propaganda, and during the World War it made an index of forbidden books to defend national stability, as the Church, who is in constant warfare with error, made her index of forbidden books to defend the permanency of Christʹs life in the souls of men. The government during the war was intolerant about the national heretics who refused to accept her principles concerning the necessity of democratic institutions, and took physical means to enforce such principles. The soldiers who went to war were intolerant about the principles they were fighting for, in the same way that a gardener must be intolerant about the weeds that grow in his garden. The Supreme Court of the United States is intolerant about any private interpretation of the first principle of the Constitution that every man is entitled to life, liberty, and the pursuit of happiness, and the particular citizen who would interpret ʺlibertyʺ in even such a small way as meaning the privilege to ʺgoʺ on a red traffic‐light, would find himself very soon in a cell where there were no lights, not even the yellow — the color of the timid souls who know not whether to stop or go. Architects are as intolerant about sand as foundations for skyscrapers as doctors are intolerant about germs in their laboratories, and as all of us are intolerant of a particularly broad‐minded, ʺtolerant,ʺ and good‐natured grocer who, in making our bills, adds seven and ten to make twenty.


Now, if it is right — and it is right — for governments to be intolerant about the principles of government, and the bridge builder to be intolerant about the laws of stress and strain, and the physicist to be intolerant about the principles of gravitation, why should it not be the right of Christ, the right of His Church, and the right of thinking men to be intolerant about the truths of Christ, the doctrines of the Church, and the principles of reason? Can the truths of God be less exacting than the truths of mathematics? Can the laws of the mind be less binding than the laws of science, which are known only through the laws of the mind? Shall man, gifted with natural truth, who refuses to look with an equally tolerant eye on the mathematician who says two and two make five and the one who says two and two make four, be called a wise man, and shall God, Who refuses to look with an equally tolerant eye on all religions, be denied the name of ʺWisdom,ʺ and be called an ʺintolerantʺ God?


Shall we say that the reflected rays of the sun are warm but the sun is not hot? This we are equivalently saying when we admit intolerance of the principles of science and deny it to the Father of science, Who is God. And if a government, with the inflexible principles of its constitution, distant from the foundation of government by miles and separated from it by lifetimes, can empower men to enforce that constitution, why cannot Christ choose and delegate men with the power of enforcing His Will and spreading His benedictions? And if we admit intolerance about the foundations of a government that at best looks after manʹs body, why not admit intolerance about the foundations of a government that looks after the eternal destiny of the spirit of man? For unlike human governments, ʺthere is no other foundation upon which men can build than upon the name Jesus.ʺ


Why, then, sneer at dogmas as intolerant? On all sides we hear it said today, ʺThe modern world wants a religion without dogmas,ʺ which betrays how little thinking goes with that label, for he who says he wants a religion without dogmas is stating a dogma, and a dogma that is harder to justify than many dogmas of faith. A dogma is a true thought, and a religion without dogmas is a religion without thought, or a back without a backbone. All sciences have dogmas. ʺWashington is the capital of the United Statesʺ is a dogma of geography. ʺWater is composed of two atoms of hydrogen and one of oxygenʺ is a dogma of chemistry. Should we be broad‐minded and say that Washington is a sea in Switzerland? Should we be broad‐minded and say that H2O is a symbol for sulfuric acid?


We cannot verify all the dogmas of science, history, and literature, and therefore we are to take many of them on the testimony of others. I believe Professor Eddington, for example, when he tells me that ʺEinsteinʹs law of gravitation asserts that ten principal coefficients of curvature are zero in empty space,ʺ just as I do not believe Dr. Harry Elmer Barnes when he tells me that ʺthe cockroach has lived substantially unchanged on the earth for fifty million years.ʺ I accept Dr. Eddingtonʹs testimony because, by his learning and his published works, he has proved that he knows something about Einstein. I do not accept Dr. Barnesʹs testimony about cockroaches because he has never qualified in the eyes of the modern world as a cockroach specialist. In other words, I sift testimony and accept it on reason.


So also, my reason sifts the historical evidence for Christ; it weighs the testimony adduced by those who knew Him, and the testimony given by Himself. It fails to be swayed by those who start with a preconceived theory, rejecting all the evidence against their theory and accepting the residue as the Gospels. In the search, it comes across such works as those of Renan and Strauss, which are critical, but it also comes across such works as those of Fillion and Grandmaison: it knows the name of Loisy, but it also knows Lagrange; it knows the theory of Inge, but it also knows DʹHerbigny. And this reason finally leads me to accept the testimony of Jesus Christ as the testimony of God. I then accept these truths — truths which I cannot prove, as was Professor Eddingtonʹs statement about Einstein — and these truths become dogmas.


There can thus be dogmas of religion as well as dogmas of science, and both of them can be revealed, the one by God, the other by man. Not only that — these fundamental dogmas, like the first principles [elements] of Euclid, can be used as raw material for thinking, and just as one scientific fact can be used as the basis of another, so one dogma can be used as the basis for another. But in order to begin thinking on a first dogma, one must be identified with it either in time or in principle. The Church was identified with Christ in both time and principle; she began thinking on His first principles and the harder she thought, the more dogmas she developed. Being organic like life, not institutional like a club, she never forgot those dogmas; she remembered them and her memory is tradition. Just as a scientist must depend on the memory of the first principles of his science, which he uses as the ground for other conclusions, so too the Church goes back into her intellectual memory, which is tradition, and uses former dogmas as the foundation for new ones. In this whole process she never forgets her first principles. If she did she would be like the undogmatic dogmatists of the present day, who believe that progress consists in denying the fact, instead of building on it; who turn to new ideals because they have never tried the old; who condemn as ʺobscurantistʺ the truth that has a parentage, and glorify as ʺprogressiveʺ a shibboleth that knows not either its father or its mother. They are of the school that would deny the very nature of things: free the camel of his hump and call him a camel; shorten the neck of a giraffe and call him a giraffe; and never frame a picture, because a frame is a limitation and therefore a principal and a dogma.


But it is anything but progress to act like mice and eat the foundations of the very roof over our heads. Intolerance about principles is the foundation of growth, and the mathematician who would deride a square for always having four sides, and in the name of progress would encourage it to throw away even only one of its sides, would soon discover that he had lost all his squares. So too with the dogmas of the Church, of science, and of reason; they are like bricks, solid things with which a man can build, not like straw, which is ʺreligious experience,ʺ fit only for burning.


A dogma, then, is the necessary consequence of the intolerance of first principles, and that science or that church which has the greatest amount of dogmas is the science or the church that has been doing the most thinking. The Catholic Church, the schoolmaster for twenty centuries, has been doing a tremendous amount of solid, hard thinking and hence has built up dogmas as a man might build a house of brick but grounded on a rock. She has seen the centuries with their passing enthusiasms and momentary loyalties pass before her, making the same mistakes, cultivating the same poses, falling into the same mental snares, so that she has become very patient and kind to the erring pupils, but very intolerant and severe concerning the false. She has been and she will always be intolerant so far as the rights of God are concerned, for heresy, error, untruth, affect not personal matters on which she may yield, but a Divine Right in which there is no yielding. Meek she is to the erring, but violent to the error. The truth is divine; the heretic is human. Due reparation made, she will admit the heretic back into the treasury of her souls, but never the heresy into the treasury of her wisdom. Right is right if nobody is right, and wrong is wrong if everybody is wrong. And in this day and age we need, as Mr. Chesterton tells us, ʺnot a Church that is right when the world is right, but a Church that is right when the world is wrong.ʺ


The attitude of the Church in relation to the modern world on this important question may be brought home by the story of the two women in the courtroom of Solomon. Both of them claimed a child. The lawful mother insisted on having the whole child or nothing, for a child is like truth — it cannot be divided without ruin. The unlawful mother, on the contrary, agreed to compromise. She was willing to divide the babe, and the babe would have died of broadmindedness.

Thursday, July 14, 2016


                                        http://www.facebook.com/AmericanSuccessStories

Thursday, May 26, 2016


A few days ago I sat down with my children to tell them what I was thinking.  I want to build an organization that helps young boys and male teenagers learn about becoming a genuine man.  I'm 51 years old and I have five children.  I have noticed that the younger generation of boys simply do not know how to accomplish some basic things.  For example, some do not know why they should offer their seat and open the door for a lady, or how to ride a bike, start a lawnmower, drive a car, cook a meal, play an instrument, check/change oil, fix a flat, fix a door lock, use a hand saw, or a torque wrench, use a drill, throw a baseball, football, hook a worm, fish, use a broom, etc.   I could go on and on but I have also noticed that many of the boys have very low self-esteem. Everyone I have spoken to completely agrees. 

Some young male teenagers come from broken families but two decades of parenting have convinced me that spending time with your Father is so important in order for a young boy to become a man.  Our society is suffering from young boys not being taught simple things that give them a healthy self-esteem.

With this in mind I want to start something here in San Antonio that would benefit these young boys.  If a group of volunteers could teach them the things mentioned above, they would start to believe in themselves more and more and experience the sense of genuine accomplishment.
There are several things to consider but I believe that having a location where we could teach young teenagers how to work with their hands, learn to play music, cook a complete meal, fix computers/electronics, learn woodworking, work or modify cars, perform special projects etc., would be very exciting for them to learn. I would even venture to say that we can teach them to become entrepreneurs after they realize the gifts God has given them.  Volunteers can teach life skills to young teenagers that will instill in them the attributes, knowledge and fundamentals necessary to strengthen their self-confidence and improve society.   Through our empowering techniques young men will build their character, foster independence, instill faith and cultivate respect for all so that they can fulfill God's calling.  Our nation will only be as strong as the generation that follows us!

As for my background, I am a college graduate, bilingual professional and a Christian.   When I finished talking to my children all of them thought it was a great idea and something that would have an immediate impact on our society, they told me to start as soon as possible!

An organization like this cannot replace a Father but I truly believe we can help these young boys so much so that one day they will want to teach their sons how to become a genuine man. 
With the money raised I hope to locate a building large enough to house items with space available for sections that contain items for projects such as:  Automotive basics, computer section, kitchen/cooking section, instrument/music section, woodworking section, basic home repair section, simple plumbing section, bicycle section, art/painting section, sports section, etc.  The teenage boys would also let us know what they would like to learn next.

I have contacted local youth directors and they all agree that this endeavor is necessary and would be very beneficial.  One of the youth directors told me that as teenagers start to visit, the dad's will also attend and learn some great things too.  This would help form strong bonds between Fathers and Son.  As word gets out concerning the cool things they are learning we could offer more and more specialties that would keep them growing and keep building their self-esteem. 

A teenager would never spend the night here but only come to learn as the volunteers help them grow by teaching them valuable life skills. 


quovadisamerica@juno.com

Monday, February 29, 2016

What has happened to the American Male?

Have you noticed that some young boys and male teenagers seem to portray some effeminate qualities?  Why is this?

Lack of strong male role models?  Mothers that have to step up and perform both roles because dad is no longer home?
Boys should be thought how to use their hands, think rationally, develop skills, play sports, learn how to become masculine.  It is also very important to show them how to treat a girl/woman with respect and dignity.  There is so much to teach young boys that our nation is suffering because men are afraid to be men, dare I say do not know how to be men in this gender neutral culture?
Does anyone out there want to start an organization that will help young boys become young men?  Imagine the joy of helping single Mothers who know and understand the influence of a good man.  Imagine teaching these young boys to become more confident, improve their grades, learn fishing, sports, mechanical stuff, building things.  Just being a simple role model will make a big difference in these young boys lives. 
This is something for our families and especially our country.  A service like this would be very beneficial and uplifting for all involved.....

Saturday, April 20, 2013

¿ REDISTRIBUTING WEALTH ?

When it comes to potential, the parable of the talent (Matt. 25: 14-30) exposes how unequally talent is distributed by God.  It’s more than  the fact that some people are simply more talented than others.  Once you recognize that even in this case no one is left without talent, this is not so difficult to accept.  What’s more critical to this process is how the master takes the talent from the wicked servant and gives it to the servant who gained the most.  When I first saw this, it was extremely troubling to me.  When the master commanded, “take the talent away from him and give it to the one who has the ten,” my immediate thought was, no give it to the one who has the five.  He was faithful too. Besides, the other guy has ten already.  If you give it to the one with five, hell have six, and it will be more even. 
 
        The master explained his action when he declared,  “for everyone who has will be given more, and he will have an abundance.”  This reality is accentuated by whom he chose to give the unused talent to.  Those who are more faithful with the most resources will find an expanding role in God’s Kingdom.  When I looked to the text in Luke 19, I realized the parable literally speaks on my behalf.  Here the master commanded,  “take his mina away from him and give it to the one who has ten minas.”  Same thing.  He doesn’t give it to the one with five, but to the one with ten.  In verse 25, the servants interjected,  “Sir, he already has ten!” that’s exactly how I felt.  Again, the master made the same point.  “I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away.” 
 
        I’m convinced more people think like me than like God.  We want equity.  Most of us would be more than happy to see everything in life sort of even out.  We don’t want less, but we would like to have as much as the guy who has more than us.  It’s disturbing to think that God would be so disproportionate.  Yet this is absolutely true,  If God can help more people by entrusting you with far more than He gives to me,  He will.  It’s not about how much you or I get; it is about what we will do with what we have. 
 
        For some dark reason the human heart inclines us to want to bring others down to wherever we are if we cannot bring ourselves up to where they are.  Some cultures call it “crab antics.”  Others use the phrase “cutting the tall poppy.”  When this framework shapes social structures, it results in forms like communism or socialism.  The kingdom of God will never be like this.  Whoever is faithful with what God has given them will be candidates for expanded responsibility in the kingdom.  If they are the only ones who are faithful, they get to jump to the front of the line.  Healthy corporations understand this principle.  If they have one division that is thriving and another that is losing money, they know it’s foolish to pour their money into the division that is struggling rather than to invest supplemental resources in the section that is growing.  With one you invest in health; with the other you magnify the loss. 
 
        When we are unfaithful, we are a bad investment.  We may find ourselves blaming others for our failures, but in the end, it’s all us.  Too often organizations have placed unfaithful people in positions of responsibility hoping to inspire a transformation of character.  These have been both costly and painful decisions.  When a person is placed in to a position of leadership on the basis of talent,  even though known to be untrustworthy, a great travesty has taken place.  Power does not make a person trustworthy.  Authority does not make a person responsible.  When we are trustworthy, we can be entrusted with power.  When we are faithful, our influence in the lives of others will naturally expand.  Talent without character is a dangerous thing.  Talent fueled by the character is a gift from God.  
 
        Character is formed in the crucible of faithfulness and refined through the gauntlet of perseverance.  Remember, the shape of your character is the shape of our future.  It is through the transformation of our character that God both points the way and lights our way.  The character of Christ fuels us with a passion that moves naturally in the direction God desires for us.  The character of Christ also illumines us to see things with the eyes of God.  The quest for enlightenment begins with faithfulness.  It is here where the wisdom of God is formed in our hearts. 
 
Book - UPRISING: A REVOLUTION OF THE SOUL pp 188-189 by Erwin R. McManus