practice what you preach essay

‘Practise What You Preach’, Meaning & Context

When confronted with an English idiom- such as ‘practice what you preach’ – one is encountering a phrase that has a good chance of having been coined by either one of the Bible writers or William Shakespeare.

In the case of ‘practice what you preach’ it is not from Shakespeare. Whether it originated with a Bible writer is not quite clear cut, but the phrase certainly does appear in the Bible and never appears in Shakespeare.

‘Practice what you preach’ is usually spoken as a retort to someone who is being hypocritical, who is telling people how they should behave while not themselves behaving in that way.

Shakespeare’s characters frequently talk about hypocrisy and in Hamlet Ophelia comes close to telling her brother, Laertes , to practice what he preaches, in so many words, when he lectures her on how she should behave. She says:

“I shall the effect of this good lesson keep As watchman to my heart. But, good my brother, Do not, as some ungracious pastors do, Show me the steep and thorny way to heaven Whiles, like a puffed and reckless libertine, Himself the primrose path of dalliance treads And recks not his own rede.” Act 1, Scene 3

The saying is most clearly stated in the Bible in Matthew 23:3 :

“So do and observe whatever they tell you, but not the works they do. For they preach, but do not practice.”

This is Jesus speaking. He is teaching about legalism. Giving instructions to someone else which we are not willing or able to follow makes us hypocrites. One of Jesus’ main themes about the civil and religious life of his time was the curse of hypocrisy throughout society, and he talks about it a lot, but it is here that he uses the language of practicing what you are preaching (as translated into English).

Platus’ use of ‘Practice what you preach’

But the first expression of the saying came two centuries before Matthew in the works of the Roman playwright, Titus Maccius Plautus . ‘Practice yourself what you preach’ appears in the comedy, Asinaria , Act 3, Scene 3.

Plautus wrote more than fifty plays, mostly adapted from works by Greek playwrights, which he reworked to appeal to Roman audiences. Twenty of them have survived. The texts of Plautus’ plays were studied and copied out by Shakespeare when he was at school. Later, when he was writing plays in London, he harked back to what many of the writers he had encountered in school. For example, The Comedy of Errors combines the plots of two of Plautus’ plays.

Plautus’ influence on Shakespeare goes further than the use of his plots. It goes right to the language of his texts. He was similar to Shakespeare in his ability to find exactly the right words to express the situations we encounter in life.

Here are some of those phrases, which we can trace through several works of literature, transformed into expressions that we use every day:

Better do nothing than do ill. Fire is next akin to smoke. Those, who twit others with their faults, should look at home. To love is human, it is also human to forgive. You will stir up the hornets. They call me mad, while they are all mad themselves. He who would eat the kernel, must crack the shell. If you strike the goads with your fists, your hands suffer most. He whom the gods love dies young. If you speak insults you will hear them also. Patience is the best remedy for every trouble. The day, water, sun, moon, night – I do not have to purchase these things with money. Speak no evil of an absent friend. How often the highest talent lurks in obscurity.

‘Practise what you preach’ in other literature

Hypocrisy is one of the worst human characteristics and exhorting hypocrites to look to themselves before condemning others is a major theme through Western literature. Other writers have expressed the same idea- to practice what you preach – through the centuries. For example:

The best brought-up children are those who have seen their parents as they are. Hypocrisy is not the parents’ first duty. George Bernard Shaw

She heard the snuffle of hypocrisy in her prayer. She had to cease to pray. George Meredith

The most exhausting thing in life is being insincere. Anne Morrow Lindbergh

I want that glib and oily art To speak and purpose not. William Shakespeare

There are hundreds more, all of which can be traced through other works of literature, to a phrase that we use today. For example, back to Plautus: ‘Patience is the best remedy for every trouble’ is usually expressed today as ‘patience is a virtue’ and ‘Fire is next akin to smoke’ is expressed as ‘there is no smoke without a fire.’

‘Practise what you preach’

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Practice What You Preach

The phrase 'Practice What You Preach' means to behave the way you tell other people to behave. Example of Use: "Other countries need to see that we practice what we preach when it comes to human rights."

Interesting fact about Practice What You Preach

Like so many statements, the origin of the idiom 'practice what you preach' is the Bible. The saying is found in Matthew 23:3 and reads thusly: “So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach.”

Practice What You Preach, Pardoner

"The Pardoner's Tale," written by Geoffrey Chaucer, exhibits several qualities of life, as we know it today. In this story, Chaucer writes about a man who preaches to his audience for money. This man begins speaking against all that partake in drinking, blasphemy, and gambling but he admits to committing these sins himself. The pardoner speaks of three men that lost their lives due to greed. This leaves the reader with the knowledge that money is the root of all evil.

The pardoner condemns people who drink and says, "Lust is in all wine and drunkenness" (p 1). Even today, similar quotes can be heard from people across the nation. Many people love to advise others how to live their lives, but they lack the concept themselves. The pardoner is in fact this same way. He thrives to tell others the way of the Lord and condemn them for their sins; however, he is guilty of the same. In fact, just after he explains that swearing is evil, he says "Now for the love of Christ" (p 4). This could be considered a form of swearing. I find it ironic that he concludes his "sermon" by swearing with Christ's name to begin his tale.

Another aspect to consider is the greed of the pardoner. The pardoner seeks a commission from his audience for his tales. He himself is also one that is overtaken by money. Does he sincerely care about the condition of one's soul or is he just out for a quick buck? On page 9, the pardoner comments that his "holy pardon cures and will suffice/ So that it bring me gold, or silver brings/ Or else, I care not- brooches, spoons, or rings." Personally, I believe that the pardoner is willing to tell just about anything to receive money for himself. This is one of his sins that is evident that allows me to propose the statement, "Practice what you preach, pardoner."

The story also portrays the effects that greed has on one's life. The tale of the three men overtaken with greed relates to this present decade of people. "Show me the money" has been the theme of this generation. Everyone is caught up in his or her own battle of gaining their share of the riches. This is very similar to the tale of the three men that struck gold under the oak tree. The men were concerned with how to travel with the money without looking like robbers as noted when they stated, "For men would say that we were robbers strong/ and we'd, for our own treasure, hang ere long" (p 7). They were not concerned about whose money they were stealing they cared only about their personal statue. They did not want to appear as robbers, so they planned to travel at night as seen in this quote on page 7, "This treasure must be carried home by night." The three travelers set out to slay death. An old man directed them to death's path. The path was under an oak tree that actually had a treasure of gold. In my opinion, the old man was very wise in pointing the fact out that death will be found at this tree. When the men reached the tree, they automatically begin to think only of themselves. They begin scheming against each other to gain more for them. Page 7 and 8 displays these quotes, "...poison he did pour" and "...romp with him as in a game/ and with your dagger see, you do the same." These describe their plots of murder, which is indeed Death of which the old man was speaking. This old man recognized that money is the death of some people. He discerned their intentions and was intelligent enough to avoid that path.

Today, this same issue is visible. It may not always be to the point of death but it most likely will produce a negative outcome for another. People in this generation seem to care about themselves rather the well-being of those around them. Many reality shows on television somewhat portray this attitude. People on a given show desire the money for themselves. They do not care what they have to do to get it. They will lie, cheat, and steal; probably even kill if they could. The fact that it is televised is probably the only fact that keeps them from it!

Death consumed the travelers because of their greed. In fact, they killed each other to gain more provisions for themselves. The youngest traveler made this statement, "Have all this treasure to myself alone" (p 8). He intentionally planned to kill his comrades for the love of money. Today, there are numerous reports of homicides due to money and greed. People are willing to do anything for personal capital gains. In our area of Sand Mountain, we do not see actual murder as much, but we do see other factors of emotional murder due to the love of money. People of this generation may not actually kill, but they do tear down other people. They lose friendships, love, and respect. Greed is the root of all evil that will truly have a negative effect on a person's life.

The pardoner is a man that represents many people in this present day. He proceeds to tell others of their wrong doings; however, he is just as guilty. We, the people of this time, tend to do the same thing on a daily basis. We find it easy to tell others how to live their lives while we carry on with our sinful routine. In addition, this age of people is guilty of being self-centered just as the travelers were in this tale. The idea of today's world demonstrates this same framework of thoughts. The people of this period are consumed with the love of money for themselves more than the welfare of those around them. It is interesting that a piece of literature written hundreds of years ago could portray life, as we know it today.

Dear Client,

Like the first essay that you submitted, this essay could benefit from the inclusion of more specific examples. You say that drinking is condemned in this story, and that it is also condemned in today's society - but where are the contemporary examples? Also, your thesis is about money being the root of all evil, and you do get to that point by the end, but the paragraph on drinking seems out of place in this context. What does drinking have to do with money?

Your essay also contains a number of grammatical errors, awkward phrasing choices, sentence fragments, tense inconsistencies, and typos, all of which I have corrected for in my revision.

Please feel free to contact me if you have any further questions or concerns.

GradeSaver Editor

Editor comments:

The first sentence is very vague; don't all stories say something about certain aspects of life? What do you mean by this? "all who partake," not "all that partake." Your thesis (money is the root of all evil) is clear, but could be stated in a more interesting way.

Can you be more specific about "similar quotes...from people across the nation"? You say that "people love to advise others how to live their lives," but you should include some specific examples of individuals today condemning drinking.

The transition into this paragraph is a little awkward. Again, you should include some contemporary examples of the condemnation of greed. You don't need the last sentence in this paragraph.

Consider combining and streamlining these two paragraphs.

The three travelers set out to slay death. An old man directed them to death's path. The path was under an oak tree that actually had a treasure of gold. In my opinion, the old man was very wise in pointing the fact out that death will be found at this tree. When the men reached the tree, they automatically begin to think only of themselves. They begin scheming against each other to gain more for them. Page 7 and 8 displays these quotes, "...poison he did pour" and "...romp with him as in a game/ and with your dagger see, you do the same." These describe their plots of murder, which is indeed Death of which the old man was speaking. This old man recognized that money is the death of some people. He discerned their intentions and was intelligent enough to avoid that path.

The first sentence is just plot summary; what is the focal point of this paragraph? You don't need an ellipsis at the beginning or the end of a quote - only in the middle, to indicate that some content has been skipped over.

The second sentence is convoluted and confusing. Can you give some more specific examples to support this contention? What show are you talking about? It seems to me that contestants on many reality shows say that they want the money for their families (they may be lying, but still...).

Keep your tense consistent throughout ("death consumes...they kill each other") - generally, you should relate the events of a story in the present tense.

Geoffrey Chaucer's "The Pardoner's Tale" was written in the 14th century, but many of its themes are still relevant to contemporary society. In this story from The Canterbury Tales , Chaucer writes about a man who preaches to his audience in exchange for money. The man speaks out against all who consume alcohol, gamble, or blaspheme, but admits to having committed these sins himself. Ultimately, the pardoner says that the three men of whom he speaks lost their lives to greed: money, it seems, is the root of all evil.

The pardoner condemns people who drink by saying, "Lust is in all wine and drunkenness" (1). Today, those who drink to excess are similarly condemned: add example. Many people enjoy telling others how they should live their lives, all the while ignoring their own advice. The pardoner epitomizes this hypocrisy: he speaks of the way of the Lord and condemns his audience for their sins, but is himself a sinner. In fact, just after he explains that swearing is evil, he says, "Now for the love of Christ" (4) - a blasphemous phrase during Chaucer's time. Ironically, he concludes his sermon by taking the Lord's name in vain.

The pardoner condemns the greedy, but is deeply covetous of material things. He extracts a commission from his audience prior to commencing his tale, and appears more interested in financial gain than in the condition of his soul. Indeed, the pardoner comments that his "holy pardon cures and will suffice / So that it bring me gold, or silver brings / Or else, I care not- brooches, spoons, or rings" (9). The pardoner seems willing to say nearly anything to bring in additional income.

In today's society, greed is seen as having similarly negative effects on an individual's life. "Show me the money," a phrase popularized in Cameron Crowe's film Jerry Maguire , has become the slogan of an entire generation. Everyone appears to be caught up in the struggle to become rich. Like the three men who strike gold under the oak tree in Chaucer's tale, people today are concerned not with moral imperatives, but with how to hold on to what they have. The men in "The Pardoner's Tale" wonder how they will be able to travel without looking like robbers: "For men would say that we were robbers strong/ and we'd, for our own treasure, hang ere long" (7). They decide to travel at night so as not to be seen by passers-by. They are not concerned about the person from whom they are stealing; they care only about their personal gain.

The three travelers in Chaucer's tale set out to slay death in the hopes of taking home the ultimate prize: immortality. An old man directs them to death's path, which leads them past an old oak tree under which is buried a treasure of gold. After the travelers steal the gold, the reader realizes that the old man was very wise in pointing out that death could be found at this tree. In the face of great riches, each man begins plotting how to kill his comrades so as to keep all of the treasure (7-8). Greed is what ultimately leads the travelers to their demise. The youngest traveler even states directly that he wishes to "have all this treasure to myself alone" (8). The old man, it seems, recognizes that death can be found in greed; he knew what lay under the tree all along, but was wise enough to avoid a temptation that would lead him only to death's door.

Today, greed often has dire consequences - those who attempt to keep riches all to themselves can face fines, prison sentences, and other decidedly negative consequences. Countless homicides are motivated by greed: people, it seems, are willing to do anything for money. In Sand Mountain, murders are not particularly common, but greed can still cause people to inflict emotional harm on others. Many of today's reality shows exemplify this attitude: contestants on these shows want to win money, and do not care what they have to do to get it. They lie, cheat, and steal, and generally engage in behaviors that would be seen as reprehensible were they not undertaken in the pursuit of financial gain.

Although the pardoner was created by Chaucer many centuries ago, he is a character who remains relevant even in today's society. When he chastises his audience for their wrongdoings, he is revealed as a hypocrite: he is just as much a sinner as those whom he addresses. This tendency can still be seen today: many people easily dictate how others should live their lives while ignoring their own advice. The theme of the danger of greed is particularly central to contemporary society. Today, as in earlier years, people are wholly focused on the desire for financial gain, and are often willing to commit hateful acts in the pursuit of money.

Practice What You Preach – Origin & Meaning

| Candace Osmond

Candace Osmond

Candace Osmond studied Advanced Writing & Editing Essentials at MHC. She’s been an International and USA TODAY Bestselling Author for over a decade. And she’s worked as an Editor for several mid-sized publications. Candace has a keen eye for content editing and a high degree of expertise in Fiction.

What a curious language English is, filled to the brim with idioms, proverbs and expressions that add layers of depth to our conversations! Today’s phrase on the docket is practice what you preach , a popular saying that rolls off the tongue as easily as it rolls up the eyes. Let’s get to it.

Is Practice What You Preach an Idiom?

Technically speaking, practice what you preach shouldn’t be an idiom because it’s more of a proverb, which is a short saying that imparts advice or shares a universal truth. So, this proverb encourages consistency between what someone advocates and their actions. That said, we classify it as both an idiom and a proverb in English.

Practice What You Preach Meaning Explained

Simply put, if you practice what you preach, you behave the same way you advise others to behave. You don’t just talk the talk—you walk the walk, embodying the advice, rules or principles you’re quick to suggest to others. It’s a call to avoid hypocrisy and strive for authenticity.

Practice What You Preach or Preech

Despite any regional accents or personal speech patterns, the correct spelling and pronunciation is preach , not preech . The word preach comes from the Latin praedicare , meaning to proclaim publicly .

Origin and Etymology Behind Practice What You Preach

The idea conveyed by practice what you preach comes from ancient times, appearing in various forms in different cultures and religious texts. One of the oldest written examples in the Bible is Matthew 23:3, when Jesus criticizes the Scribes and Pharisees because they didn’t practice what they taught.

But the exact phrasing we use today seems to have solidified in the English language in the 17th century.

Synonyms for Practice What You Preach

A plethora of other expressions convey a similar message to practice what you preach . Here are some of them, including the amusing spin on the same phrase.

Walk the talk
Put your money where your mouth is
Lead by example
Actions speak louder than words
Preach what you teach

Practice What You Preach Examples in Sentences

Practice What You Preach Origin Meaning 1

To help you master this proverb, here are some sentences showing it in use.

As a dietitian, she made sure to practice what she preached, maintaining a balanced diet and regular exercise so her clients could learn from a good example.
My math teacher, who always preached punctuality, was late to class, so he clearly didn’t practice what he preached.
Our eco-conscious mayor practices what she preaches by daily cycling to work.
Parents should try their best to practice what they preach to be good role models for their children.
After constantly preaching about honesty, the manager was caught lying, exposing that he didn’t practice what he preached.

Stand Behind Your Word

So, there you have it! You’re now well-equipped to add the phrase practice what you preach in your daily conversations. It’s a simple, powerful reminder that our actions should align with our words, especially when we’re dishing out advice. Now, go out there and practice what you preach —literally and figuratively!

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Practice What You Preach

Be sure you do the things you advise, instruct and espouse others to do. Do not charge others with doing the things you are guilty of doing.

23Then Jesus said to the crowds and to his disciples, 2 “The scribes and the Pharisees sit on Moses’ seat; 3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. 4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6 They love to have the place of honor at banquets and the best seats in the synagogues, 7 and to be greeted with respect in the marketplaces, and to have people call them rabbi. 8 But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father—the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted. Matthew 23:1-12

Sheldon Whitehouse, Rhode Island Democratic senator stated during the confirmation hearings for Judge Amy Coney Barrett: “When you find hypocrisy in the daylight, look for power in the shadows.” In a room full of lawmakers, Whitehouse conceived that those watching the confirmation on television did not understand the “whole story” and the “real dynamic” of what was happening in the room. Whitehouse’s oration issued a warning to the viewers – look beyond what you see and hear, and examine what is “really” happening.

Within days of the 2020 election, many of the lawmakers in the room with Senator Whitehouse are the same ones who opposed filling a vacancy on the Supreme Court left by the unexpected death of Conservative Justice Antonin Scalia’s in 2016. Suddenly, now with the numbers to secure the vote, they have taken a departure from the precedent they set – that a vacant seat should not be filled in an election year. And, while Democrats were outraged, many have questioned if given the same circumstances would they have done the same thing they charged the Republicans with doing. Essentially many have asked, “Would they have practiced what they are now preaching?”

Similarly, in Matthew 23:1-12, Jesus warns the crowds and his disciples of being careful of doing everything the scribes and Pharisees, the religious leaders, tell them to do. Jesus advises them “do not do what they do, for they do not practice what they preach.” Instead of functioning in their role of teaching and instructing the people on God’s will, the scribes and Pharisees developed additional precepts around the law and sought to subject the people to these additional precepts. Prancing around in their religious regalia, enamored with their titles and positions, “…all their works they do to be seen by men,” meanwhile the followers of Jesus are concerned with following the precepts of their faith.

Sitting in seats of authority, wanting to be referred to by titles and with honor, many of the lawmakers in the room with Whitehouse are devoted to their personal righteousness. But, they twist and turn the law into a knotted wire of supplementary rules and regulations that no one can follow, for their own power. Instead of following the tenets of faith many claim, thousands of viewers are watching these elected lawmakers establishing their own kingdoms, no longer leading with integrity and honesty. Instead, they exalt themselves and dismiss the concerns of their constituents.

As countless people across the country are concerned with the pandemic, unemployment, the future of their children’s schooling and education, and whether or not they will have healthcare, they are watching their elected lawmakers make decisions that could bring harm to millions. Many are dissatisfied that talks regarding economic relief came to a halt. And, instead of listening to what these lawmakers have been saying, many are examining what is “really” happening – hypocrisy raised to a new level.

Hypocrisy is often defined as “not practicing what you preach.” Though this phrase is catchy, dictionary.com defines hypocrisy as “a pretense of having a virtuous character, moral or religious beliefs or principles that one does not really possess.”

Growing up in the church, I often heard religious leaders admonish the congregation to live a life worthy of a representative of Christ, using the axiom, “You may be the only Bible some people read. You may be the only Jesus people see.” To my young ears, I never understood how I, a walking and talking human being, could be a “Bible” that people read. Or, how I could be “Jesus” that people saw. Then, one day, it all made sense. I was talking with a group of friends at a football game. Only paying attention to the group, I did not see a respected member of the community and church in front of me. Telling a funny story, I used a derogatory term to add emphasis to the story. As soon as the word came out of my mouth, the person turned around and looked at me with disappointment. Immediately, I felt guilt and shame because this person knew me from serving as a youth leader in my church, teaching and instructing other youth how to be exemplary leaders, following the example set for us by our religious precepts. On that occasion I definitely was not exhibiting virtues or principles representative of a religious leader. I felt like the biggest hypocrite.

Our elected lawmakers are learned men and women. Many have spent years examining the law, comprehending policies and studying regulations. Therefore, it is easy for them to speak with authority, interpreting the rule of law while displaying their political power and rank; however, some have forgotten how to live up to the laws and rules that they instruct and lecture to the general public to adhere to. Their arrogance and hypocrisy have placed heavy burdens on those they have been entrusted to serve – the people who elected them. Caught up in their own self-importance they have forgotten to advocate for and address the challenges many of their constituents are facing. They have forgotten how to serve.

The lure of power is intoxicating for most people, regardless of their station in life. Whether rich or poor, most people are consumed by aspirational capitalism, spending hours daydreaming of having connections, success, money, and status. And, Christians are not excluded. Christians, just like everyone else, want to be seen, recognized, and honored for their accomplishments. They want to be known in important circles; they want to walk into conferences, churches, and special events and be ushered to the best seats. They want people to treat them with honor and respect because of their religious affiliations and positions. But, Jesus condemns all of this, telling the crowds, the disciples and us , “The greatest among you will be your servant.”

According to J. Gary Stewart in his article “The Importance of Servant Leadership in Schools,” the concept of “servant leadership,” has been around since the 5 th century BCE Chinese poet and philosopher Lao-Tzu wrote, “If you want to govern the people, you must speak to them humbly. If you want to lead the people, you must learn how to follow them.” This idea gained popularity in the US with Robert Greenleaf’s seminal essay, “The Servant as Leader” in 1971. Servant Leadership would become the preferred leadership model for those who wished to serve.

To be a servant leader is a revolutionary act. It requires turning power upside down, putting those whom you lead first. In today’s culture where so many people are chasing fame, personal recognition and pursuing likes – on social media, it is difficult to think about putting anyone else’s needs or concerns above our own. Yet, according to some schools of religious and social thought, a good person would always put others’ needs above their own. Acts 20:35, “It is more blessed to give than to receive” has often been used to substantiate these ways of thinking.

Instead of exhibiting the characteristics of a servant – listening, empathy, generosity and presence, the scribes and Pharisees loved it when others would honor them by calling them “rabbi,” or “instructor” or even “Father.” And, Jesus was swift to rebuke them, “But you are not to be called Rabbi.” It is the same for persons who have acquired doctoral degrees or those who are ordained and require people to refer to them as “Doctor” or “Reverend.” Often these people occupy positions of authority, teaching and preaching humility while exhibiting pride and superiority. “For those who exalt themselves will be humbled, and those who humble themselves will be exalted.” Titles do not matter. Titles do not serve the people.

There is nothing inherently wrong with filling the judicial seat or with what the scribes and Pharisees did or what they wore; it was the motives behind their actions. When those in positions of leadership do not practice what they preach, they can cause great harm in church and society – competition, strife, insecurity, uncertainty and judgment, to name a few. Individuals, families and entire communities can be hurt and spiritually abused by the actions and attitudes of those leaders who see themselves as above those who they led or above the law.

Service is not measured by things or titles; instead service is measured by the degree to which we humbly serve others. When we are so busy putting on a show for others to see us or honor us, we miss the mark. As leaders, whether political, religious or secular, how can we tell others to do what we do not do? How can we preach what we do not practice?

Regina D, Langley is an independent scholar. She received her M.Div and PhD from Princeton Theological Seminary. She currently researches, documents and photographs the intersection of Black women’s faith and fashion. She is currently working on the production of her first photographic/visual documentary Touching Color: Black Women’s Every Day.

behavioral integrity
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One thought on “ Practice What You Preach ”

This is a very relevant contribution especially for those in Christian leadership roles ! Thank you!

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‘Believe what you read. Teach what you believe. Practise what you teach.’

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On 2 nd May at Farm Street Church in London, 5 Jesuits were ordained to the Diaconate by Bishop George Stack. In his homily, Bishop Stack spoke of the ministry that the new Deacons are being called to undertake, and the love of God that will comfort and guide them, and all those they serve.

When I was young, I was taught that you should learn to pray with the Bible in one hand and the newspaper, or perhaps today the Internet, in the other. The point being that one purpose of our prayer is to bring together the different worlds each one of us inhabits, to integrate the outer world with our inner world, so that the different dimensions of life – the physical, psychological, intellectual and spiritual – may be made whole, may become truly holy.

During each Mass we are nourished at the Table of God’s Word and the Table of His Sacrament. The passages from scripture that are proclaimed during each celebration point towards the Word of God, made flesh in the person of his son Jesus Christ. The words he spoke in the Synagogue at Nazareth are being fulfilled today, even as we listen. They are words from the Servant Song of the prophet Isaiah, who describes a messianic figure, an anointed one, the one who is signed and sealed and empowered to transform the most negative of human experiences. Knowing what constitutes true freedom and liberty, through his integrity, he is able to personify it in his confrontation with anything that would separate us from God. In the Last Will and Testament of Jesus (John 15:9-17), Jesus reveals what gives us access to his love and friendship – obedience. This obedience is not an imposition from outside. Not a restriction of human liberty. Not conforming to rules and regulations. Ob-audire – an attentive listening with mind and heart to the impulse of God’s spirit, heart speaking to heart in the silence of the heart. This is how we comprehend that at the heart of God there is a place for me: loved, sustained, healed, forgiven. On what other basis dare our new deacons make the radical gift of their right to intimacy and marriage and a family of their own, in order to live in a celibate state as a sign of the love which they are experiencing and are prepared to offer to others? This ob-audire makes it possible for us to understand and experience the meaning of the commandment ‘Love one another as I have loved you’. The Word of God is indeed something alive and active. It cuts like a two-edged sword.

A moment ago the candidates for ordination were called by the Church in a very formal way. But that calling was an accumulation of the many calls our Deacons-to-be have heard and to which they have responded throughout their lives. They will know there are often conflicting voices calling them – and us – to do many different things in life. But through the circumstances of their lives, through their openness to discern God’s purpose for them, they have heard this voice calling them incessantly to be his friends. ‘You did not choose me, I chose you’. And why? So that each one may bear the fruit of proclaiming the favour of the Lord, which they have experienced already, to those they will be called to serve.

The Rite of Ordination expresses these truths in a language of sign, symbol and sacrament; a language which goes deeper than words, which goes beyond words. The candidates prostrate themselves before the altar, a sign of abandonment to the love of God, a sign of unworthiness to be called his friend, and a sign of total dependence on him. The Laying on of Hands and prayer of Consecration, that ancient apostolic gesture, links them to the ministry of the bishop, and through him to the ministry of the first witnesses to Christ, his apostles.

They will be clothed in the Deacon’s stole and Dalmatic. This will remind them of many things, not least that in a new way they will each ‘put on Christ’. In this ministry they will be enveloped by the love of Christ in new ways as they become signs of that loving presence to others. And they will learn that these vestments cover up human frailty and inadequacy, reminding them that as Deacons the message they proclaim is not themselves, but Christ crucified.

The ordination of Deacons concludes with the presentation of the Book of the Gospels, the word of life and love on which their lives and ministry will be based. From the gospel they will draw inspiration to pray, to study and to preach. Our new Deacons will learn very quickly that God’s word is not authentically proclaimed just by standing in a pulpit, or even sitting in a chair; it is preached in the holiness of the actions of our lives. That is why the words spoken by the bishop to the one ordained as Deacon are both a comfort and a challenge: ‘Believe what you read. Teach what you believe. Practise what you teach.’

But there is another word which is a prayer on the part of all who have brought those who are to be ordained to this day. The prayer looks forward to the years that lie ahead. ‘May God who has begun the good work in you bring it to fulfilment.’ Amen.

Right Rev George Stack is Auxiliary Bishop of Westminster and Titular Bishop of Gemellae in Numidia.

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Practice what you preach or pay the price.

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They won’t believe what you say. They will believe what you do. But, even if what you do matches what you say, you will eventually falter if it doesn’t match your own fundamental beliefs. It only works when what you believe and do and say align. This is why “Be Do Say” leadership is so powerful.

Nothing kills credibility faster than not practicing what is preached. A leader underscores discipline and timeliness, yet shows up late for meetings. Or a leader proclaims people to be the most important assets, then instigates layoffs to boost profitability.

Disconnects always get caught and result in heavy penalties in terms of internal and external credibility, reputation, and business impact. Cases in point: One of the best trained, most experienced politicians, the UK's Gordon Brown, caught on tape calling one of his constituents a “bigot” right after a nice conversation with her; BP ’s Tony Hayward bemoaning, wanting his life back after his company’s Gulf of Mexico oil platform blows up, killing 11 of his staff.

Margarita Pizza - Wikipedia

It is remarkable and powerful when a leader gets it right. Nick Sarillo of Nick’s Pizza & Pub, an Illinois-based family dining business, told me he buys into the concept of BRAVE leadership.

The overriding message, I think, is that business leaders must explicitly define their organization’s purpose. Defining our purpose first is critical because it shapes every other aspect of “Brave Leadership .” Your organization’s purpose shapes behaviors, relationships, attitudes and the work environment. The purpose, “why” we do what we do, creates a meaningful place to work. The values are also important in creating an intentional culture because they are “how” we do the “what,” whether it is pizza or widgets or accounting.

I believed him on one level. And then I went through his website and came across an article about the uncertain future of one of his stores:

Barring some sort of miracle, we are going to run out of cash to pay our vendors and team members over the next couple of weeks and will have to close (one of our sites) .

It is one thing to preach the importance of transparency. It’s a whole different game to come this clean, this publicly. Nick does what he says and fundamentally believes in what he’s saying. It’s a key part of his success.

The prescription is relatively straightforward:

Of course it’s important to get your message right. People listen to your words. Think them through. Use them to guide the ongoing, iterative conversations that mark communication today.

Everything communicates. What you say and don’t say. What you do and don’t do. If you can’t follow through on your words with actions, don’t say them.

Underlying everything are your core values and beliefs. Don’t get into a situation where you are saying things you don’t believe in. Even if you follow through on them with actions, you will eventually get caught.

If you believe it, say it, and do it, and they will follow.

This is an example of the heart of The New Leader’s Playbook : BRAVE Leadership

We’re all new leaders all the time. So remember all the time that leadership is about inspiring and enabling others to do their absolute best together to realize a meaningful and rewarding shared purpose. With that in mind, BRAVE leaders pay attention to their Behaviors, Relationships, Attitude, Values, and Environment – all the time.

Click here to read about each step in the playbook

Click here for YouTube videos highlighting each step

-------------------------------------------------------------

The New Leader’s Playbook includes the 10 steps that executive onboarding group PrimeGenesis uses to help new leaders and their teams get done in 100-days what would normally take six to twelve months. George Bradt is PrimeGenesis’ managing director, and co-author of The New Leader’s 100-Day Action Plan (Wiley, 3rd edition 2011) and the freemium iPad app New Leader Smart Tools . Follow him at @georgebradt or on YouTube .

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Why do we say "Practice what you preach"?

Well-known expressions, practice what you preach.

If you tell somebody how to behave, make sure you follow the same advice yourself!

Background:

This expression is first recorded in the works of Roman playwright Titus Maccius Plautus (c. 254–184 BC). Plautus is believed to have written at least 52 comedies, mostly adapted from works by Greek playwrights which he reworked to appeal to Roman audiences. The twenty that have survived are among the earliest surviving intact works in Latin literature. Plautus' works have inspired many playwrights since, including Shakespeare (for example, The Comedy of Errors combines the plots of two plays by Plautus), and Stephen Sondheim's musical A Funny Thing Happened on the way to the Forum , which is inspired by Plautus' works, in particular Pseudolus , Miles Glorisus and Mostellaria . Plautus' epitah reads Since Plautus is dead, Comedy mourns, Deserted is the stage; then Laughter, Jest and Wit, And Melody's countless numbers all together wept.

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How to practice what you preach

By gargi deshpande the perfect oxymoron, gargi loves to travel and meet new people. spending most of her time with thriller and suspense novels, she has developed keen admiration for psychology—to understand the minds of other people. her passion for reading comes from her desire to learn more and connect with her inner-self. gargi also believes that stories can connect people more intimately and make them more compassionate. this belief is her motivation to pursue writing..

30 October 2020

Practicing what you preach may sound simple but it is one of the most difficult things to do. Ask yourself how often have you advised a friend to “Stop overthinking”; “Do something you love”; or “Be punctual”. And how many times have you let your thoughts run amok, found yourself stuck in a rut, or being late for work?

We all are guilty of not practising what we preach. But why is it that despite knowing what is right for us, we still find it difficult to adhere to what we ask others to follow? Sometimes, preaching is easier than practising. Because when it comes to bringing a change, we refuse to step out of our comfort zone. In life, such attitude and approach don’t work, especially if you are a parent, a manager, a teacher or into any profession where you have to lead by example.

Truth be told, you grow when you set positive examples for others and bring promising changes to your life. And you can do this effectively when you practice what you preach. Here’s how you can do this:

Don’t be afraid to try something new

When you are comfortably accustomed to your daily routine and are working round the clock, you shy away from opening up yourself to change. When you ask someone to try something new , ask yourself if you would be comfortable in stepping out of your comfort zone and adopting the change yourself. When you consciously change your course with your actions, you are eventually changing your destiny too. It is only after you have followed through with your own advice will you be in a position to preach the same to others.

Take one step at a time

If you are advising someone to be on time, make sure you are sticking to your timelines too. If you yourself practice punctuality like a ritual, it reflects on your integrity and dependability. In this way, you not only become reliable for others, but you also inculcate a sense of confidence in yourself. Remember, a punctual person is likely to be taken more seriously than someone who turns up late and doesn’t value time.

Regularity brings routine

We all know the importance of maintaining a routine in our day-to-day lives, it brings assurance and diligence in the way we carry out our tasks. But did you know that following a routine could also bring meaning to our lives? According to research , having a routine for even the most mundane things in life can promote a better sense of meaningfulness and better mental health. To start out, first set your goals and work towards them every day till it becomes a part of your routine. In this way, you not only gain more control over your time but also focus and bring about a sense of self-discipline.

Lead by example

You often see parents complaining about their kids being poor listeners or impolite. What they fail to realise is it is they who are acting as an influence on their child. One study reveals that when children are too young to comprehend the complexities of self-discipline, their natural instinct is to imitate the behaviour of their parents. If the parents shout at each other or lose their temper, their child would perceive that as normal or admissible behaviour. The only way to change this attitude would be to lead by example. When your actions are unclear or contradictory, every piece of advice you give will fail to have an impact on the child.

Don’t make excuses or lie to yourself

It is easy to offer a handful of advice to others while at the same time looking for excuses to not follow them yourself. You are not an exception to the rule. Be mindful of the promises you make, and follow through. Set a precedent and others will follow. Practicing what you preach will not only make people trust you but will also turn you into a role model for them. By walking the talk, you will become a leader who others would want to follow.

Why is it challenging to practice what we preach?

Practicing what we preach can be challenging because it often requires stepping out of our comfort zones and making changes in our own lives..

How can I effectively practice what I preach?

To effectively practice what you preach, start by being open to trying new things and stepping out of your comfort zone. Make sure you are following the advice you give to others, whether it’s about punctuality, integrity, or any other aspect of life.

How can practicing what I preach lead to personal growth?

Practicing what you preach can lead to personal growth because it requires self-reflection and a commitment to change.

5 ways to 5 ways to practice what you preach attitude comfort zone complexities comprehend dependability Happiness How to practice How to practice what you preach Lead by example life meaningfulness mindful negativity overthinking positivity practice what practice what you practice what you preach Practising preach rut ways to ways to practice you preach

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