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A recent article in the Harvard Business Review makes a point that businesses often wait far too long before officially training leaders. Truth is… the church is also guilty of this. Join the conversation with Matt Steen and I on why, when, and how to train church leaders… early on in the process. MB_church-leadership-early-often CLICK IMAGE TO WATCH VIDEO (Length:  4 min 56 sec) Subscribe to MinistryBriefing on YouTube What do YOU think?  Leave a text or video comment here…
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Controversy
Kevin DeYoung writes:
It is not uncommon to hear of churches that select their elders and deacons by casting lots. In fact, I’ve been a part of two congregations that voted to change their election process to incorporate lots. Usually this involves a double slate being chosen by some combination of the church leaders and a nominating committee and then a final selection by a “random” draw. In an effort to avoid a popularity contest and the hurt feelings that can result from winners and losers in a double slate, churches are deciding to choose their officers by pulling names out of hat.
Seriously? I admit that I’ve never heard of churches actually casting lots to choose their elders.  Must just be outside of my circles. Of course, there is Biblical reference for the casting of lots.  But is that something churches should incorporate today? via Should Churches Select Elders by Casting Lots? – Kevin DeYoung. [box type=”info”]Have you ever heard of churches casting lots to choose their leaders? Do you think this is a wise idea? Do you think the Biblical precedent says that we actually SHOULD do it this way? And if you think this is a good idea for elders… should it be used to find your next Senior Pastor? Leave a comment, and let me know what you think, please…[/box]
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Current Events
With special thanks to Frank Lockwood (The Bible Belt Blogger), take a look at this pastoral letter from Episcopal Church presiding bishop Katharine Jefferts Schori to the Anglican Communion… A pastoral letter to The Episcopal Church Pentecost continues! Pentecost is most fundamentally a continuing gift of the Spirit, rather than a limitation or quenching of that Spirit. The recent statement by the Archbishop of Canterbury about the struggles within the Anglican Communion seems to equate Pentecost with a single understanding of gospel realities. Those who received the gift of the Spirit on that day all heard good news. The crowd reported, “in our own languages we hear them speaking about God’s deeds of power” (Acts 2:11). The Spirit does seem to be saying to many within The Episcopal Church that gay and lesbian persons are God’s good creation, that an aspect of good creation is the possibility of lifelong, faithful partnership, and that such persons may indeed be good and healthy exemplars of gifted leadership within the Church, as baptized leaders and ordained ones. The Spirit also seems to be saying the same thing in other parts of the Anglican Communion, and among some of our Christian partners, including Lutheran churches in North America and Europe, the Old Catholic churches of Europe, and a number of others. That growing awareness does not deny the reality that many Anglicans and not a few Episcopalians still fervently hold traditional views about human sexuality. This Episcopal Church is a broad and inclusive enough tent to hold that variety. The willingness to live in tension is a hallmark of Anglicanism, beginning from its roots in Celtic Christianity pushing up against Roman Christianity in the centuries of the first millennium. That diversity in community was solidified in the Elizabethan Settlement, which really marks the beginning of Anglican Christianity as a distinct movement. Above all, it recognizes that the Spirit may be speaking to all of us, in ways that do not at present seem to cohere or agree. It also recognizes what Jesus says about the Spirit to his followers, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come” (John 16:12-13). The Episcopal Church has spent nearly 50 years listening to and for the Spirit in these matters. While it is clear that not all within this Church have heard the same message, the current developments do represent a widening understanding. Our canons reflected this shift as long ago as 1985, when sexual orientation was first protected from discrimination in access to the ordination process. At the request of other bodies in the Anglican Communion, this Church held an effective moratorium on the election and consecration of a partnered gay or lesbian priest as bishop from 2003 to 2010. When a diocese elected such a person in late 2009, the ensuing consent process indicated that a majority of the laity, clergy, and bishops responsible for validating that election agreed that there was no substantive bar to the consecration. The Episcopal Church recognizes that these decisions are problematic to a number of other Anglicans. We have not made these decisions lightly. We recognize that the Spirit has not been widely heard in the same way in other parts of the Communion. In all humility, we recognize that we may be wrong, yet we have proceeded in the belief that the Spirit permeates our decisions. We also recognize that the attempts to impose a singular understanding in such matters represent the same kind of cultural excesses practiced by many of our colonial forebears in their missionizing activity. Native Hawaiians were forced to abandon their traditional dress in favor of missionaries’ standards of modesty. Native Americans were forced to abandon many of their cultural practices, even though they were fully congruent with orthodox Christianity, because the missionaries did not understand or consider those practices exemplary of the Spirit. The uniformity imposed at the Synod of Whitby did similar violence to a developing, contextual Christianity in the British Isles. In their search for uniformity, our forebears in the faith have repeatedly done much spiritual violence in the name of Christianity. We do not seek to impose our understanding on others. We do earnestly hope for continued dialogue with those who disagree, for we believe that the Spirit is always calling us to greater understanding. (You can read more of the letter and some great comments over at Frank’s Blog) What do you think? Todd
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