Chapter 4 - Results
The purpose of this study was to provide a Biblical, evaluative analysis of the specific concepts Covey deals with in delineating the basis for his proposed Habits, and in expounding the first three of his seven Habits. Having carried out the study, several things have come to light that are important in achieving the overall purpose.
First of all, Covey (1989) presents his concept of universal principles as something that stands above all religions and civilizations, a common thread “woven into the fabric of every civilized society” that will draw all of mankind together (p. 33). There is a universal appeal to his presentation, and the success of this appeal is evident in the worldwide acclaim that Covey has received. However, despite the terminology used, Covey personally holds to a very specific doctrinal position through which he views the world, and from which he writes. In essence, he has taken his earlier writings that clearly delineated his theological position and framed them in a more broadly acceptable, untheological terminology. “Each of the former [Spiritual Roots of Human Relations and The Divine Center] were reworked, extracting citations and allusions to Scriptures and the Book of Mormon, and rewriting the texts for a broad, non-Mormon readership” (Walker, 1996, p. 34). By creating a nebulous concept of principle-centered living and deliberately leaving it open to personal interpretation, Covey has achieved worldwide appeal.
It has become equally evident that to fully understand what Covey is presenting in 7 Habits it is essential to take the time to understand his theology. His two books, The Divine Center and 7 Habits, are much like two pictures taken of the same scene; the former image is clear and in focus, while the latter has been deliberately blurred. To discern the fuzzy images of the blurred picture properly, it is necessary to examine the clear image. Therefore, “to truly understand the 7 Habits model one needs to be aware of the author’s theological underpinnings” (Waldrep, 1998, p. 8).
Although his determination in 7 Habits is for a return to personal character (a concern with who we are as opposed to how we appear) nothing concrete is laid down to define what that might mean. His call is for us to affirm and live out the universal principles by a responsive adherence to his Habits, by following “maps or paradigms [that] are aligned with these principles;” yet the principles are left undefined in 7 Habits (Covey, 1989, p. 35). To understand Covey’s definition of the principles, it is necessary to look into The Divine Center, where it becomes evident that principles have been substituted for the God of Mormonism, and that, according to Covey, there is really only one map. The hope that Covey seems to hold is that to the degree the readers of 7 Habits “will be true to whatever light they have been given, they will receive more light until eventually they will be led to the true map of the covenant gospel [held by the LDS church] and receive its fulness” (Covey, 1982, p. 15). What 7 Habits’ readers are also not told is that there is an important test for determining if we hold the correct map: “Does he keep the general commandments, and is he consecrated to the Church of Jesus Christ of Latter-day Saints and submissive to its appointed apostles and prophets?” (Covey, 1982, p. 255). These “facts” are mysteriously missing from 7 Habits, and so it would seem that Covey has designed 7 Habits to be more light that will eventually lead its readers to the true map of the covenant gospel.
In his Habits of Be Proactive and Begin With the End in Mind, Covey appeals to the human endowments of self-awareness, imagination and conscience. Within these lie the concepts of limitless potential, visualization, and our connection with universal principles. These concepts are very familiar to gurus and followers of the New Age movement, a philosophy that is gaining ever-wider acceptance within business, educational, and religious communities. There is a strong appeal to the ego of mankind, and, even though Covey may not personally interpret these concepts within the framework of New Age philosophy, clearly the brushstroke is wide enough to permit the inclusion of the New Age community. Covey’s appeal is to the ability and responsibility of man to do it for himself, a decidedly unbiblical philosophy of life.
Covey’s Put First Things First deals with the area of time management and the call to schedule priorities. This particular Habit has the most generic source of the three Habits, but, once again, dovetails with any philosophy of life. The thrust is to learn to schedule your priorities, but what those priorities are is up to the individual and their understanding of those universal principles as discovered through self-awareness, the imagination and the conscience. Quite evidently application is a matter of personal interpretation, and there is no basis for judging another’s conclusions – a very comfortable concept in our day.
It seems evident from this study that Covey has sought to provide for today’s reader a generic process for greater effectiveness; a self-help process that will fit most every ideology. From the inroads he has made into the corporate world, government, education, and even religion, it is clear that he is realizing great success.
Evangelical response to Covey has been light and mixed, from those who would herald his doctrines as a prescription for the frustrated pastor, to those who have recognized his Mormon source and New Age leanings. Considering Covey’s careful use of language, and avoidance of clearly defined terms, this is not altogether surprising. Combine this with a general movement within Evangelicalism towards a softened, more ecumenical stance on doctrinal issues, and the stage is set. As we pull the shades down over the Light of the world in order to accommodate a broader theology, it is no surprise that the gloom we create will permit the acceptance of foreign philosophies.
First of all, Covey (1989) presents his concept of universal principles as something that stands above all religions and civilizations, a common thread “woven into the fabric of every civilized society” that will draw all of mankind together (p. 33). There is a universal appeal to his presentation, and the success of this appeal is evident in the worldwide acclaim that Covey has received. However, despite the terminology used, Covey personally holds to a very specific doctrinal position through which he views the world, and from which he writes. In essence, he has taken his earlier writings that clearly delineated his theological position and framed them in a more broadly acceptable, untheological terminology. “Each of the former [Spiritual Roots of Human Relations and The Divine Center] were reworked, extracting citations and allusions to Scriptures and the Book of Mormon, and rewriting the texts for a broad, non-Mormon readership” (Walker, 1996, p. 34). By creating a nebulous concept of principle-centered living and deliberately leaving it open to personal interpretation, Covey has achieved worldwide appeal.
It has become equally evident that to fully understand what Covey is presenting in 7 Habits it is essential to take the time to understand his theology. His two books, The Divine Center and 7 Habits, are much like two pictures taken of the same scene; the former image is clear and in focus, while the latter has been deliberately blurred. To discern the fuzzy images of the blurred picture properly, it is necessary to examine the clear image. Therefore, “to truly understand the 7 Habits model one needs to be aware of the author’s theological underpinnings” (Waldrep, 1998, p. 8).
Although his determination in 7 Habits is for a return to personal character (a concern with who we are as opposed to how we appear) nothing concrete is laid down to define what that might mean. His call is for us to affirm and live out the universal principles by a responsive adherence to his Habits, by following “maps or paradigms [that] are aligned with these principles;” yet the principles are left undefined in 7 Habits (Covey, 1989, p. 35). To understand Covey’s definition of the principles, it is necessary to look into The Divine Center, where it becomes evident that principles have been substituted for the God of Mormonism, and that, according to Covey, there is really only one map. The hope that Covey seems to hold is that to the degree the readers of 7 Habits “will be true to whatever light they have been given, they will receive more light until eventually they will be led to the true map of the covenant gospel [held by the LDS church] and receive its fulness” (Covey, 1982, p. 15). What 7 Habits’ readers are also not told is that there is an important test for determining if we hold the correct map: “Does he keep the general commandments, and is he consecrated to the Church of Jesus Christ of Latter-day Saints and submissive to its appointed apostles and prophets?” (Covey, 1982, p. 255). These “facts” are mysteriously missing from 7 Habits, and so it would seem that Covey has designed 7 Habits to be more light that will eventually lead its readers to the true map of the covenant gospel.
In his Habits of Be Proactive and Begin With the End in Mind, Covey appeals to the human endowments of self-awareness, imagination and conscience. Within these lie the concepts of limitless potential, visualization, and our connection with universal principles. These concepts are very familiar to gurus and followers of the New Age movement, a philosophy that is gaining ever-wider acceptance within business, educational, and religious communities. There is a strong appeal to the ego of mankind, and, even though Covey may not personally interpret these concepts within the framework of New Age philosophy, clearly the brushstroke is wide enough to permit the inclusion of the New Age community. Covey’s appeal is to the ability and responsibility of man to do it for himself, a decidedly unbiblical philosophy of life.
Covey’s Put First Things First deals with the area of time management and the call to schedule priorities. This particular Habit has the most generic source of the three Habits, but, once again, dovetails with any philosophy of life. The thrust is to learn to schedule your priorities, but what those priorities are is up to the individual and their understanding of those universal principles as discovered through self-awareness, the imagination and the conscience. Quite evidently application is a matter of personal interpretation, and there is no basis for judging another’s conclusions – a very comfortable concept in our day.
It seems evident from this study that Covey has sought to provide for today’s reader a generic process for greater effectiveness; a self-help process that will fit most every ideology. From the inroads he has made into the corporate world, government, education, and even religion, it is clear that he is realizing great success.
Evangelical response to Covey has been light and mixed, from those who would herald his doctrines as a prescription for the frustrated pastor, to those who have recognized his Mormon source and New Age leanings. Considering Covey’s careful use of language, and avoidance of clearly defined terms, this is not altogether surprising. Combine this with a general movement within Evangelicalism towards a softened, more ecumenical stance on doctrinal issues, and the stage is set. As we pull the shades down over the Light of the world in order to accommodate a broader theology, it is no surprise that the gloom we create will permit the acceptance of foreign philosophies.