The Essential Guide To Leadership Order Printed Copy
- Author: Havard Business Review
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About the Book
"The Essential Guide to Leadership" by Harvard Business Review offers practical insights and advice on effective leadership, covering topics such as self-awareness, communication skills, decision-making, and fostering a positive work culture. The book provides valuable tools and strategies for aspiring and current leaders to enhance their leadership capabilities and achieve success in their roles.
J.C. Ryle
​John Charles Ryle (May 10, 1816 - June 10, 1900) was an evangelical Anglican clergyman and first Bishop of Liverpool. He was renowned for his powerful preaching and extensive tracts.
Biography
Ryle was born on May 10th, 1816 at Park House, Macclesfield, the eldest son of John Ryle MP and Susannah Ryle. His family had made their money in the silk mills of the Industrial Revolution, and were prominent members of Cheshire society. Accordingly, Ryle was educated at Eton College and then Christ Church, Oxford, where he took a congratulatory First in Greats, and a Blue in cricket.
Conversion and ordination
Ryle's family were nominal Anglicans, and until his time as an undergraduate Ryle had a similar attitude to Christianity. However, as he was due to sit his final examinations, he became seriously ill with a chest infection, and was confined to his bed. During this time he began to pray and seriously read the Scriptures. However his conversion occurred when he attended an unknown church, and arriving late, he heard the reading Ephesians 2:8-9. The force of these words hit his heart, and from that point on he was assured of his salvation.
After leaving Oxford, he returned to Macclesfield to assist his father in business and with the assumption that he would inherit the estate. However in June 1841 Ryle Senior was bankrupted, and the family was left ruined, and forced to leave Macclesfield.
With his future now in tatters, Ryle was forced to look for a profession to sustain himself, and as a last resort, he offered himself for ministry in the Church of England. He was duly accepted and ordained in December 1841 by Bishop C.R. Summner of Winchester.
Parish ministry
Ryle's first charge was as curate of the hamlet of Exbury in Hampshire, an area of a rough but sparse agricultural population, and riddled with disease. After a difficult two years, he became unwell, and was forced to spend several months recuperating. In November 1843 he moved to become the rector of St Thomas', Winchester, where he made a reputation for himself as an energetic and thorough pastor. Over a period of six months the congregation grew to well over six hundred communicants, and the church was forced to consider alternative accommodation. However Ryle was offered the living of Helmingham, Suffolk, and it was to here that he moved in 1844, where he stayed until 1861. With a congregation of some two hundred, it was here that Ryle began to read widely amongst the Reformed theologians, and produce the writings that would make him famous. It was at Helmingham that he began his series of "Expository Thoughts on the Gospels", and started his tract-writing.
Though his time at Helmingham was extremely fruitful, Ryle quarreled with the squire John Tollemache, and by 1861 he felt the need to move on. His final parish incumbency was Stradbroke, also in Suffolk, and it was from here that Ryle became nationally famed for his firm preaching and staunch defense of evangelical principles, both from the study and the platform. He wrote several well-known books, mainly based on his tracts and sermons, and often addressing issues of contemporary relevance for the Church from a Biblical standpoint. Of these, perhaps the most enduring are "Holiness" and "Practical Religion", both still in print.
Episcopate
Ryle's uncompromising evangelicalism in the face of increasing liberal and Tractarian opposition gained him many admirers, and he was fast becoming one of the leading lights of the evangelical party. He was originally recommended for the post of Dean of Salisbury, but before he was appointed the out-going Conservative Prime Minister Benjamin Disraeli offered him the position of Bishop of the newly-created Diocese of Liverpool.
Ryle moved to Liverpool in 1880, and would stay until 1900. Despite his previous ministry experience having been almost exclusively exercised within a rural context, his plain speech and distinctive principles made him a favorite amongst Liverpool's largely working-class population. He proved an active bishop, encouraging the building of more churches and missions to reach out to the growing urban communities, and generally seeking to develop the new diocese as best he could.
In common with many late Victorian bishops, Ryle was increasingly forced to deal with the tensions caused by the developing Anglo-Catholic wing of the Church of England. Of particular note is the so-called "Bell Cox Case" of 1885. Bell Cox was vicar of St. Margaret's, and a committed Ritualist. His Catholic practices soon came to the attention of several prominent evangelicals in the city, and one of them, James Hakes of the Liverpool Church Association, brought a private prosecution against Bell Cox under the Public Worship and Regulation Act of
Despite Ryle's entreaties, Bell Cox refused to moderate his behavior, and thus the case proceeded to the Chancery Court of York, where Bell Cox was found guilty of contempt of court, and imprisoned for seventeen days. Ryle's behavior in particular was criticized for his failure to exercise his legal episcopal veto over the prosecution, and his apparent willingness to allow one of his clergy to be imprisoned over matters of worship. However, an examination of letters written by Ryle from the time suggest that Ryle was by no means a supporter of such practice, yet felt it wrong to come between the law and the defendant, particularly in the case of a private prosecution. In his speech to the Liverpool Diocesan conference the same year he openly declared the imprisonment of clergy over such matters as "barbarous", hardly a note of support.
​
Ryle's tenure as bishop in general is remarkable for his efforts to build churches and mission halls to reach the rapidly expanding urban areas of Liverpool. Though subsequent biographers have criticised this policy, owing to figures which suggest a general decline in church attendance,[[ Link title]] it perhaps says most about Ryle's heart as an evangelist; a desire for all to hear and respond to the Gospel.
Ryle served as Bishop until March 1900, where in his eighty-fourth year, a stroke and a general decline in health forced him to retire, despite his desire to die "in harness." He retired to Lowestoft, Suffolk, however passed away on 10th June 1900. He was interred in All Saint's, Childwall, next to his third wife, Henrietta.
Bio. Taken from Theopedia
Too Afraid to Say Nothing
On a steamy Saturday in July, I dropped off our son at a local community college to take the ACT. Earlier that morning, before leaving the house, we paused for prayer. I knew how nervous he was, how much he hates a timed test. I remembered my own anxiety and apprehension as a high schooler, realizing that part of your future rests on a few hours in a room full of strangers. So, I prayed for him not to be afraid. Fear is a curious and powerful emotion. It can debilitate. Fear can stop our mind, shut our mouth, and stay our hand. Yet fear can also set us into action. As much as fear keeps us from taking risks and being effective, fear can also be an incredible motivator. In a way, fear is what’s made our son an excellent student thus far. It’s what kept him up studying late at night, and it’s why he willingly walked into that testing room. The right kind of fear is also one of the best motivators for our evangelism. Fear That Freezes Evangelism When it comes to evangelism, Christians tend to view fear as purely negative. Many of us have come to believe that fear is the primary factor that keeps us from speaking the gospel to others. Fear freezes us. When we sense the Spirit leading us to talk with our neighbor, friend, or family member, we get the same feeling that many of us experienced on a Friday algebra exam. We struggle to focus. Our hands perspire. We don’t even know where to begin. Some of that physical response comes from a fear of failure. Like when taking a test, we don’t want to mess up. We don’t want to give someone the wrong answer. So, churches often respond by providing evangelism training. Education is the solution. We help people prepare, supply them with resources, and even give them, as it were, the opportunity for practice tests. And this information is truly important. We must be able to proclaim the gospel clearly and truthfully. Such an approach in evangelism training, however, might assume that the way we address fear in evangelism is primarily through increasing our accuracy and ability. But I’m not convinced, because I believe the fear that freezes us would more accurately be labeled as shame (Luke 12:8–9; 2 Timothy 1:8–12). The Fear of Rejection I suspect the greatest hindrance to bold witness is not the fear of getting it wrong; it’s the fear of being rejected. We don’t want to be ostracized or shunned. We don’t want our friends to think we’re narrow-minded, unscientific, bigoted, intolerant, or just uncool. If we’re honest, we’re often too embarrassed to evangelize. We’re ashamed of Christ. Education will never overcome that kind of fear. Instead, we need to encourage bold witness by dealing with the emotional and social dynamics of shame. Shame’s power is its ability to disgrace and divide. Shame humiliates and separates from others. Which means the antidote to shame is glory and community — and we find those in the gospel. The good news of Jesus promises us both honor and a home (Matthew 10:32; John 14:1–3). Only when Christians recognize this will they be able to overcome the shame that silences their witness. Because they’ll be more confident in the praise and glory that God himself promises them on the final day (1 Peter 1:7; Romans 2:7). They’ll fear rejection less, because they’ll have experienced the welcome of Christian fellowship, the earthly foretaste of the heavenly home that God gives his chosen exiles. Fear That Fuels Evangelism Realizing the social and emotional dynamics of fear can also help us see how it can be a positive motivator for mission. In recent years, there’s been such an experiential increase in a particular kind of fear that the phenomenon has been given a pop-culture label: FOMO — the fear of missing out. FOMO is understood as people’s anxiety, largely fueled by viewing social media, that they’ll miss out on some exciting event, important relationship, or salacious news. But this particular fear doesn’t generally stifle people. It drives them to constantly check their phones. It leads them to follow more people, make more friends, be more active. Now, I’m not suggesting that FOMO leads to positive or healthy behavior. What is helpful to see, though, is how fear can powerfully move us into action. If we experience a fear similar to FOMO with regard to evangelism, we can see how it could lead us to pursue our neighbors and open our mouths with the gospel. Once we have tasted of God’s goodness in the gospel, we will want others to experience the same. We will fear them missing out on the glories of heaven, the wonders of Christ, and the most spectacular news of all. Such fear is not antithetical to love; it’s a demonstration of Christ’s compassion for them (2 Corinthians 5:14). But there’s more to understanding how fear should fuel our evangelism. Jesus said, “Whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels” (Luke 9:26). There it is. The solution to the shame that silences our witness is our fear of missing out on glory and honor with the heavenly host. If we are embarrassed of Christ and his gospel, if we avoid evangelism as a way to protect our reputation and maintain our relationships, we will lose the honor he promises. We will miss out on the community of glory, with the Father and all his holy angels. More Fear, Not Less This means that fear is not the greatest hindrance to evangelism. Our lack of fear is. Instead of being ashamed before others, we need to be concerned about being ashamed before Christ at his coming (1 John 2:28). Instead of fearing what others will say about us or do to us, we need to fear God, the one “who can destroy both soul and body in hell” (Matthew 10:28). Shame isn’t purely negative. “Knowing the fear of the Lord, we persuade others” (2 Corinthians 5:11). Fear can be a positive force. My son realized that taking the ACT is the means to college admission, a potential scholarship, and a future career. The results also have a profound emotional and social dimension — just wait until the scores come back! He knows the stakes are high. But recognizing the weight can be a motivating factor, and not necessarily a debilitating one. So it can be for us. As we grow in an appropriate fear of God and for others’ eternal well-being, we will be moved to speak the gospel with more urgency and care. And as we sense the honor and home that God promises us in Christ, we will fear less the humiliation and rejection of others. We will not be ashamed of the gospel. Article by Elliot Clark