I am accepted as a postulent to OEF...

Lord, make me an instrument of your peace, Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy; O Divine Master, grant that I may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love. For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life.

St. Francis was born at Assisi in 1182. After a care free youth, he turned his back on inherited wealth and committed himself to God. Like many early saints, he lived a very simple life of poverty, and in so doing, gained a reputation of being the friend of animals. He established the rule of St Francis, which exists today as the Order of St. Francis, or the Franciscans. He died in 1226, aged 44. The prayer has many of the biblical truths of what it means to be a Christian - to seek to give, and in so doing, receive blessings; that the Lord's Prayer asks God to forgive us as we forgive, and that the goal of eternal life can only result from us putting to death our old sinful lives.

A Life Uncommon

A Life Uncommon

..

by Jewel...I LOVE this song!!!

Don't worry mother
It'll be alright
And don't worry sister
Say your prayers and sleep tight
And it'll be fine
Lover of mine
It'll be just fine

And lend your voices only
To sounds of freedom
No longer lend your strength
To that which you wish
To be free from
Fill your lives
With love and bravery
And you shall lead
A life uncommon

Ive heard your anguish
Ive heard your hearts cry out
We are tired, we are weary
But we aren't worn out
Set down your chains
Until only faith remains
Set down your chains

And lend your voices only
To sounds of freedom
No longer lend your strength
To that which you wish
To be free from
Fill your lives
With love and bravery
And we shall lead
A life uncommon

There are plenty of people
Who pray for peace
But if praying were enough
It would've come to be
Let your words enslave no one
And the heavens will hush themselves
To hear our voices ring our clear
With sounds of freedom
Sounds of freedom

Come on you unbelievers
Move out of the way
There is a new army coming
And we are armed with faith
To live, we must give
To live

And lend our voices only
To sounds of freedom
No longer lend our strength
To that which we wish
To be free from
Fill your lives
With love and bravery
And we shall lead...

And lend our voices only
To sounds of freedom
No longer lend our strength
To that which we wish
To be free from
Fill your lives
With love and bravery
And we shall lead
A life uncommon

From a Discussion on Peace

i don't think prayer works without working on what you are praying for. what good does it do to sit at home (or in the woods/church/ synagogue/ temple) praying for peace when you don't live peace? think peace? DO peace? lobby for peace? vote for peaceful ordinances?

revelation isn't a book about the end of the world, by the way. not a road map of the end times. it is an apocalyptic code book for the end of the jewish temple system and the complete domination by rome. only mankind wants to take that and superimpose it on our concept of how the world is going to end.

the world isn't going to end. people are going to focus on peace, live peace, think peace, do peace, lobby for peace, vote for peace, march for peace in ones and twos, in threes in fours, in masses of thousands and hundreds of thousands until they get what they seek.

Reposting from John Michael Talbot's Facebook Blog...

The Internet Community of Faith

Today at 10:28am

I have been most blessed lately through the community of faith I see on my Facebook and Twitter activity. It is most certainly a positive way for immediate communication. It also has some pitfalls. I mentioned this through a comment about mutually respectful and civil dialogue on my FB pages, and it had a huge response. I have been asked to write something about it. This will just be a thumbnail, and far from complete. I will limit my remarks to my Facebook and Twitter activity, but some of it applies to other such tech vehicles and e-mail as well.

The Internet, and specifically FB and Twitter, is a great tool for immediate communication among those who would probably not normally correspond. Pope John Paul II encouraged the use of the Internet in general as a means to spread the good news of Jesus Christ. It is also just a good tool for human communication on a personal, or business level. FB and Twitter are by nature less formal than e-mail, and e-mail less formal than snail mail letters. Both FB and Twitter are limited to the length of a normal entry, and Twitter is more limited than FB. On FB you may, however, post " Notes" like this one, and refer folks to them. So, there are limitations.

These can allow people to communicate without finding hard addresses and such. Folks are pretty easy to find if they want to be found. There are also plenty of privacy controls to keep the general public from finding out private things you would prefer stay private. But you must use the privacy controls. Without them you can place yourself at some real risk by allowing all the world to know more about you then it needs to know.

Communication does build community, thus the similarity of the words. It is also where we get the word "communion." I am blessed by being able to get to know folks from all around the world of every faith persuasion. I find common ground with all, though admittedly greater common ground with those who are closer to my own faith. But we all share our humanity in common, and most believers share one God. At the very least most on my page are seeking a higher and deeper spirituality based on God, and usually Jesus Christ.

But this is no substitute for face to face human relationships if at all possible. It can be a great alternative, especially for shut ins. But if at all possible face to face relationships are what humanity, and faith communities are really all about. We share a living God, and we are a living humanity. Virtual community remains just that: virtual. We Catholic Christians emphasize the need for being the "body of Christ." So do many other Christians.

The Eucharist is the Presence of Jesus under the appearance of physical elements, the Creator under the appearance of the created. Jesus himself is fully God, and fully human. Eucharist is a sacramental way to bring the spiritual and the physical together in complete love union. To receive Communion ideally you must be physically present and actually receive Him into your entire being, spirit, soul, and body. It is like a marriage. You must be physically together in order to fully consummate the love union. And if you do not want to be together, that raises serious issues about the love behind the marriage. The same is true of the Church. There is no substitute for actually being there with brothers and sisters in Jesus. Even Christian hermits are communal in that they support one another in their life of solitude, and come together from time to time to share their insights with one another. To see their faces, to hear the tone of their voices, to see their body language and such are all very important to good communication. However, if you really cannot be there, there is a Communion of desire, and a community of desire as well. This is helped remarkably through the use of the internet, and FB and Twitter in particular.

On the other hand this anonymity is sometimes helpful, kind of like the old confessional where the face of the penitent and the confessor were hidden from one another. Sometimes we can speak more freely when we do not see the facial responses, or hear the voice inflections. This is especially true with race or ethnicity. Some have said that due to their self consciousess about their appearance these means are a great way for them to converse with others wo might be a bit put off by their appearance otherwise. Or it is a way for the uneducated to converse with a university profesor and such. This can be a good thing.

But it can also backfire. Anonymity sometimes brings out the worst in people. We can be a bit too bold with folks that we would be more polite with if we had to look them in the face. Thus, the need for civility and mutual respect. I have heard some truly nasty remarks directed towards me and others on my pages. Usually this is just one or two individuals. But it skews the spirit of the whole thing. And no matter how loving the rest of the community might try to be, it rarely does much to pacify the anger in the other.

As a rule of thumb I always say do not say anything that you do not want the whole world to hear, because it just might, and say it like Jesus is in the one you are addressing, because, whether you know it or not, He is!

I also advocate the monastic ideal of listening obedience. We really listen to one another before we respond. Otherwise it is just reaction, and reaction is rarely helpful in communication. In this medium listening means really reading the full text of a post before reacting when one or another part of a post sets us off, or makes us angry. It also means trying to really empathize with where the other person is coming from, and listening to there spirit through self emptying mediation and prayer. For the Christian this is united with the kenosis, or self emptying of Jesus Christ. Only through such meditation and prayer can we really let go of our ego about our own opinions so that we do not get angry when someone disagrees with us. Then we can respond selflessly and lovingly.

I also recommend stating differences with a certain moderation of tone and with real polite civility. I advocate a return to civility! What does this mean? It is not a good idea to emotionally attack another person because of difference of opinion about evn major issues. It lacks what the monastic tradition calls "decorum." Stating your understanding of an issue is generally better than stating a point absolutely. Asking questions with respect is better thatn accusing. Sharing how another person's position or answer makes you feel is better than striking back. We are not perfect, and some have the actual authority to teach as teachers and professors and such, but I have found the above rules of thumb helpful in dialogue.

On our tours we often employ musicians and crew that hold many different beliefs and approaches about God. My rule of thumb is: You can share anything, but we will argue about nothing. Ironically, the only person I have ever had to threaten about this was a very conservative Catholic who was implying the need for Eucharist for salvation in an excessive manner!

I pretty much use the same rule on my FB pages. If folks cross over from time to time it is OK. But if they persist, we suggest that they go elsewhere. If they do not, we eventually just block them.

Arguing is something St. Paul says that we should almost never do. It usually leads nowhere. Scholastic arguments are best left to scholastics in scholastic settings of controlled debate. FB and Twitter, or even e-mail, is not for that. Most of us are relatively well educated laity at best in an uncontrolled environment. It is very easy to hurt another's feeling here.

This leads to another point: Grammar and such. Due to the immediacy of such communication there is often some truly terrible grammar and spelling in most folk's posts. On one level some feel that this is contributing to the further breakdown of the art of language and writing in our civilization. True. But on the other hand, immediacy means by its definition that we often do not proof read our posts like we would a letter or book. I use no copy editors on my FB entries! I think that is part of the beauty of it. It is immediate, and personal, and lets us see that everyone is most human. But we need to retain a higher level of the art of language and writing in our other more serious forms of communication. I am always blessed by the beauty of the lyrics of ancient hymns when compared to modern worship choruses, though these are also good in their proper place. Or simple soldiers writing home to their loved ones displays a use of language that has long since been lost to the god of efficiency. Regrettably, the sound bite rules our day.

These are just a few initial thoughts on internet communication through e-mail, Facebook, Twitter, and the like. I hope they are helpful.

On 13 year olds and death...

I had the strangest conversation with my 13 year old son on the way to the cardiologist. I don't even know how we ended up talking about this...some random comment started it, I'm sure.

So, first we talked about faith. He wanted to know how I'd describe his faith. We talked for awhile and we decided he's an agnostic. (1: a person who holds the view that any ultimate reality (as God) is unknown and probably unknowable; broadly : one who is not committed to believing in either the existence or the nonexistence of God or a god), and suddenly I remember how we got on this subject. He was wondering if, at his next surgery, when they knock him out and reroute the blood and he's "technically dead" for awhile, if he would "know" about death and God when he woke up. So that's how this started.

Then we talked about what happens if he dies. Not the emotional, mom tearing her hair out and screaming stuff, but the practical stuff. Do you want to be cremated? No, mom, please don't torch me. Do you want to be an organ donor? No, mom, they are mine, is that ok? I told him it was ok.

Then he went through a list of who gets what of his stuff. Bethany gets the playstation I and games for it back. Michael gets the playstation II and the games for it. I can give away or sell his tv, it's old. And Dylan (his friend at school) gets his WoW account.

I stayed calm throughout the whole conversation, outwardly, assuming we were discussing all of this because it needed to be discussed. Inwardly, of course, I was already screaming and tearing my hair out...

And I didn't sleep very well...

You might be representing GOD if....

If your message is not filled with hope, you might be misrepresenting God.

If you tell people that they need to come to you to understand the message of scripture, you might be misrepresenting God.

If you think that "being real" means talking more about the wind and waves in your life than about the One who calms the storm, you might
be misrepresenting God.

If you think that people who don’t attend a Sunday morning meeting are outside of God’s covering and protection, you might be
misrepresenting God.

If you think that sickness, financial problems, hurricanes, broken bones, auto accidents, and terrorist attacks are all tools of God "to
teach you something", you might be misrepresenting God.

If you think that a person can’t live above their circumstances and walk in peace and victory, you might be misrepresenting God.

If you think that someone is not being real unless they tell you they’re struggling with some huge temptation, you might be
misrepresenting God.

If you think that the only legitimate types of prayer for a Christian are prayers of lament, you might be misrepresenting God.

If you tell someone who is experiencing the peace and joy of the Lord to "hang on, your turn is coming", you might be misrepresenting God.

If you believe that only "properly authorized leaders" are capable of serving communion or baptizing others, you might be misrepresenting
God.

If you believe that Christianity is best represented by a set of propositional statements and/or a systematic theology, you might be
misrepresenting God.

If your message does not lead to freedom, you might be misrepresenting God.

If you think that the Father doesn’t speak to his children in various ways, you might be misrepresenting God.

If you think that America is "God’s chosen country" and that everything America’s foreign policy represents is ordained by God,
you might be misrepresenting God.

If you think that the Republican party is "God’s party, you might be misrepresenting God.

If you think that religion and Christianity are compatible, you might be misrepresenting God.

If you think that you can only "cooperate" in ministry and missions with people who have been baptized by a pastor in your same
denomination, you might be misrepresenting God.

If you think that true Christianity is only represented by a particular denomination or systematic theology, you might be
misrepresenting God.

If your belief in Christ does not manifest itself in living the life that Christ commanded us to live, you might be misrepresenting God.
If you think that you are more capable of articulating what someone else believes than that very person is capable of doing, you might be
misrepresenting God.

If you believe that sight to the blind, hearing to the deaf, freedom to the captives, and walking to the lame were only for first-century "verification of the message", you might be misrepresenting
God.

If you think that the only legitimate way to articulate one’s belief in God is found in a 4th-century statement, you might be
misrepresenting God.

If you think that our main responsibility in relationship to God is to study the Bible, you might be misrepresenting God.

If you think that "everyone needs to have a pastor", you might be misrepresenting God.

If you believe that leaving the institutional church is what the writer of Hebrews meant when he wrote, "Do not forsake the assembling
of yourselves together", you might be misrepresenting God.

If you think that a relationship with God means that you will accept or reject certain styles of music, certain hairstyles, certain
beverages, or hanging out with certain people, you might be misrepresenting God.

If you think that Jesus turned water into mere grape juice, you might be misrepresenting God.

If you believe that a particular translation of the bible is the only inspired version, you might be misrepresenting God.

If you believe that one’s beliefs about baptism, bible translation, rapture timing, tongues, or a particular interpretation of Genesis 1-
2 are absolute essentials to salvation and/or fellowship, you might be misrepresenting God. 

Restoring Joy to your life

Restoring Joy to Your Life
by Michael Zigarelli

The quote is attributed to Oliver Wendell Holmes, Jr., a member of the U.S. Supreme Court for thirty years. At one point during his term, Justice Holmes was asked about his choice of career and whether he had considered other vocations. He responded by saying: "I might have entered the ministry if certain clergymen I knew had not looked and acted so much like undertakers."^[1]

Not a particularly flattering image, but it underscores an important point: Joy is an elusive virtue, even for "clergymen" and other veterans of the faith. But contrary to what our experience may lead us to believe, the amount of joy in our life is not hopelessly unchangeable. It’s not fixed in our genetic code or hard-wired into our personality. We can indeed cultivate and permanently elevate the joy we feel in life.

For clarity sake, though, we should begin by defining the term. From a Biblical point of view, we can define joy as having a daily spirit of rejoicing through all circumstances. It’s more than inner contentment, more than gladness, more than overall satisfaction with life. Rather, joy is a spirit of celebrating life, of delighting in all that God has bestowed on us. It means to enjoy our days, to take genuine pleasure in them, notwithstanding what those days entail.

How do we get to that point? My research, and that of others, indicates that it can happen by pursuing the catalysts of joy, while avoiding a major obstacle to it.

The Catalysts of Joy
It’s an enduring, confounding question. It’s a question with which theologians, psychologists, philosophers, and even neuroscientists have grappled for some time. How do I increase and maintain joy? To examine that question, I collected data from over 5,000 Christians around the world through my online survey, the Christian Character Index (freely available at www.Assess-Yourself.org).^[2] Among other things, the survey estimates the amount of joy in a person’s life through self-report survey items like "I love my life," "I like who I am," "When I wake up in the morning, I find myself eagerly looking forward to my day," "I smile a lot when I’m around other people," and "I celebrate life." The Index estimates several virtues, including joy, on a scale to 90.

What I found was striking. By comparing Christians who are consistently joyful to those who report having less joy in their lives, I identified four primary catalysts of joy—(1) a feeling of being forgiven, (2) forgiving others, (3) a feeling of life purpose, and (4) having a strong sense of gratitude—and one major joy killer, burnout. Let’s look at each of these.

Feeling Forgiven Builds Our Joy
People who are confident that their sins have been wiped clean report having a lot more joy than people who are not confident about this. More specifically, when comparing people who say they "often" or "always" feel forgiven to those who say they "sometimes" or "rarely" feel forgiven, the average level of joy is more than 25 percent higher. Indeed, feeling genuine forgiveness from God can open the door to joyful living. Not accepting that forgiveness slams that door in our faces.

This conclusion will come as no surprise to many people of faith. Their personal experience bears poignant testimony to its truth. So, too, do both the Old and New Testaments. In some of the foremost places in Scripture we see that joy is the natural response to God’s forgiveness and to His promise of salvation: In Psalm 51 ("restore me to the joy of your salvation," v.12), in the Beatitudes ("rejoice and be glad, for great is your reward in heaven," Matthew 5:12), and in Paul’s letter to the Romans ("be joyful in hope," Romans 12:12). The assurance and hope of being justified before God is clearly a springboard to jubilation for many Christians. Moreover, this feeling of being forgiven also lays the foundation for a second catalyst for joy: Our forgiveness of other people.

Forgiving Others Builds Our Joy
Christians are clearly called to forgive others, but, as other data from my study indicates, this is the virtue where Christians struggle the most. And when we refuse to forgive, we compromise not only our Christian witness, but some of our ability to live joyfully as well.

As shown in Figure 1, those who say they are "always" forgiving of others report twice as much joy as those who say they are "never" forgiving. And in between, we see a steady, growing relationship between forgiveness and joy. It seems to be the case that lack of forgiveness embeds in us anger, bitterness, indignation, and resentment—obstacles to our inner peace and our joy. Alternatively, choosing to forgive can remove those encumbrances, paving the way for, among other things, more consistent joy.

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Life Purpose Builds Our Joy
A third catalyst for consistent joy is what we might call "life purpose." People who say that "I feel that my life has real purpose" are much more prone to being joyful than people who do not feel this way, as shown in Figure 2. This is similar to the conclusions of many psychologists who have found through their research that "joy is a pretty certain by-product of goal attainment," and that "the sense of accomplishment or the achievement of mastery in a game, task, or intellectual pursuit can be a stimulus for joy."^[3] Feeling that we are doing things that really matter in life—feeling that we are striving for worthwhile ends through our existence—and then making progress toward those ends generates a cheerfulness and elation. By contrast, a feeling of purposelessness, futility, and ineffectiveness inhibits our joy.

Figure 1 "I Am a Forgiving Person"

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Gratitude Builds Our Joy
The last but certainly not least of the catalysts for joy is gratitude. As each one of us has experienced, there is a strong relationship between being thankful and feeling joyful. In my study, I not only found empirical evidence of this linkage, but I also found that the relationship exists because grateful people tend to think differently from the rest of us. Their minds are incessantly focused on what they have rather than what they don’t have. They have disciplined their minds to eschew envy and to reject thoughts about what’s missing from life—about how much better life could be "if only…" Instead, grateful people are content with what they have and, consequently, they are significantly more joyful than those who experience less gratitude.

Figure 3 depicts the connection between gratitude and joy. It’s strikingly linear and steep. Further analysis revealed that there is not just a correlation here, but also a causal connection. Gratitude drives joy. So as we work toward becoming a more grateful person, joyful living often follows naturally.

Figure 2 "I Feel That My Life Has Real Purpose"

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We should be careful to remember, though, that joy is not guaranteed to follow. Despite the strong causal connection, I identified nearly 1,000 people in my study who are very grateful, but still not very joyful. Digging deeper, I found that these are primarily people who are in their 20s, 30s and 40s—people who are feeling the crunch of over-extension. Learning to be married, the chaos of parenthood, working to develop their careers, and trying to balance all of these enormous responsibilities can culminate in exhaustion and lack of contentment with life. So, although gratitude often feeds joy, for many people the effects of gratitude may be more than offset by their lifestyle. This segues us nicely into a discussion of the primary obstacle to joy: Burnout.

Burnout: A Major Obstacle to Joy
Burnout is a joy killer, not only for people in mid-life, but for people of every age. It’s a type of stress, a feeling of exhaustion—usually mental or emotional exhaustion—but it can have physical elements as well like headaches or lack of energy. Sound familiar? It might, because apparently more people than ever are experiencing this condition, often as a result of job or home responsibilities that are simply too demanding. Researchers have also found burnout to be a natural result of excessive interpersonal conflicts, of dealing with other people’s problems all day long, and of receiving few rewards or affirmation for one’s accomplishments.^[4]

However, these lethargic legions are not all innocent victims. In some cases, we inflict burnout on ourselves. Sometimes we do so by creating what has been called a "performance trap" or "high-performance prison";^[5] that is, we try to excel at absolutely everything we do (whether on the job, in our volunteer work, or at home as "super-mom," "super-dad," or "super-spouse") and then, if that were not enough, we continually try to top our last achievement. Our successes are seldom cause for celebration. Instead, they only serve to raise the bar for next time! We also self-inflict burnout when we allow ourselves to become addicted to over-indulgence—when we repeatedly choose to schedule too many things in our week or when we make a lifestyle out of accumulating and maintaining material possessions. As a result, we never get off the treadmill. We lament the pace of life and we experience its ill-effects, but the irony is that at any time, we have the power to at least reduce the speed of that treadmill, if not step off it entirely. We simply choose not to do so.

And what’s the outcome? Burnout’s consequences are many and menacing: reduced satisfaction with our job and/or our life, lower self-esteem, and what psychologists call "depersonalization"—the mental distancing from the people around us. This is not exactly the portrait of the "fruit of the Spirit" Christian. And the least of the fruit that burnt out Christians do see in themselves is consistent joy. In fact, as shown in Figure 4, there is an unambiguously negative relationship between burnout and joy in the Christians that I studied.

Figure 3 Joy Increases with Gratitude

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If burnout is stealing your joy, then, what can you do about it? This is one of the hot-topic questions of our day, with both Christian and secular resources now cluttering bookstore shelves.^[6] I’d recommend that you read one or more of these resources as an important step toward permanent renewal. But some of the answers may be relatively obvious. For example, it’s almost always the case that one should begin by identifying the sources of one’s exhaustion, and then make a priority to address them. If it’s a complicated, over-indulgent lifestyle, part of the answer is to simplify your life. If it’s a "do-it-all-and-do-it-great" mind-set—a high-performance prison, so to speak—then some self-examination regarding your motivations might be the first step. If it’s the nature of your daily work—the overload or the conflicts that it creates—then it may be imperative that you get assistance with the workload or, as the case may be, perhaps make the move to a job that improves the quality of your life. The critical point is that if you often feel burnt out, find a way to address the issue. If you elect not to, it will severely limit your joy and your potential to grow into the person God wants you to be.

Joy is Also a Means to Godly Living, Not Just an End
God wants us to enjoy our lives. And as we’ve seen in this article, there are some things that raise our joy, while there are other things that raze it. But I found in my research that there may be even more at stake here than simply restoring joy to our lives. Joy is not just an end it itself. It has outcomes as well as antecedents. In fact, it can enable many other virtues God wants us to cultivate. Dallas Willard makes this point when he says that in celebration and joy, we find "great strength to do the will of our God because his goodness becomes so real in us."^[7] That is, Willard argues, joy empowers our obedience.

Similarly, Richard Foster demonstrates that the power of the spiritual disciples (prayer, worship, Bible study, accountability, service to others, etc.) is dependent upon their being practiced joyfully, observing that "joy is the motor, the thing that keeps everything else going … Joy produces energy. Joy makes us strong."^[8]

Indeed, God wants us to enjoy our lives. One of the reasons He sacrificed His Son is so that we could experience the overflowing joy of knowing our eternities are secure. But we Christians would do well to think about joy as more than an end in itself. Restoring joy to our lives is also a pathway to consistent Christian living—to authentic witness, to a closer relationship with God, and to blessing abundantly everyone around us.

Michael Zigarelli is the dean of the Regent University School of Business and the editor of Regent Business Review. You can reach him at michzig@regent.edu.

Adapted from Cultivating Christian Character: How to become the person God wants you to be—and how to help others do the same. (Xulon Press, 2002). Used by permission. All rights reserved.

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[1] From Today in the Word, Moody Bible Institute, June 1988, p. 13.

[2] In all, there are 5,011 people in my sample, age sixteen or older, representing all fifty states and almost sixty countries. About ninety percent of all respondents are from the United States. The respondents average about thirty-five years of age and about nineteen years as believers. They come from dozens of denominations, with the largest groups being Baptist (26%) and non-denominational (25%). For validity information on the Christian Character Index, please visit www.Assess-Yourself.org

[3] See Carroll E. Izard, The Psychology of Emotions, Plenum Press: New York, 1991, pp. 133, 134.

[4] Representative of this line of research is Cynthia Cordes and Thomas Dougherty, 1993: "A review and an integration of research on job burnout," Academy of Management Review, 18:4, 621-635.

[5] See Robert McGee, The Search for Significance, (Word Publishing, 1998) and Jennifer McFarland, 2001: "High-Performance Prison," Harvard Management Update, Harvard Business School Publishing, Reprint U0106D.

[6] Among Christian resources, two of the better books are Beating Burnout by Frank Minrith and Paul Meier (Inspiration Press, 1997) and Margin by Richard Swenson (NavPress, 1995). In the secular literature, consider Slack: Getting Past Burnout, Busywork, and the Myth of Total Efficiency by Tom DeMarco (Broadway Books, 2001), The Truth About Burnout by Christina Maslach and Michael Leiter (Jossey-Bass, 2002), and Reclaiming the Fire by Steven Berglas (Random House, 2001).

[7] Dallas Willard, The Spirit of the Disciplines, HarperCollins: San Francisco, 1991, p. 181.

[8] Richard Foster, Celebration of Discipline, HarperCollins: San Francisco, 1998 Edition, p. 191.

Copyright © 2005 Regent Business Review, Issue 15. Used by permission.

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Figure 4 Burnout Steals Joy

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