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New Wine for New Wineskins (revisited)

Wednesday, April 6th, 2011 by Art

It is VERY hard to divorce from our heads all that we “know” about the church already from experiencing what we have grown up with, and to NOT read into the scriptures reinforcement for these (mis)understandings by twisting scripture, pulling single verses completely out of context, etc.

Tellingly, Titus was told to appoint elders in every city, not in every congregation or home where they met. Paul did the same when he revisited churches that he previously founded. A plurality of elders, then, serves the local church delineated by a locality. This statement raises many functional questions:

1. Does the local church really mean a geographically “local” church in an area (the only biblical usage I can find, never do I see multiple churches in one locality in scripture)? Or, does it mean a group of people who organize themselves together separately from all other Christians in the same locality (the common practice throughout Christendom)? Are such divisions in a geographical location the kind of thing Paul railed against in the immature, Corinthian church? Is it the kind of activity Paul called hereticks–those seeking to draw followers off to follow them separately.

2. If “local” church means a self-identified sub group of Christians who band together ACROSS localities (the common practice throughout Christendom) as a separate “church” apart from all other Christians in all of those local areas, then where in scripture do we see this pattern even once?

So then, hierarchies and authority structures become immediately necessary if we want to consider it now “one church” in that locality, but YET continue to maintain the current authoritarian, positional leadership in multiple congregations that we now have. Leaders would have to work through who is in charge of what, where, when. Most leaders would feel like someone was stepping on their turf; some would be interested in expanding their influence (let’s assume to do good). It would be likely the layered clergy/denomination varieties of organization (presbyterian, congregational, or episcopal) would emerge if leadership remains in the current model(s). There would be much pressure for “leaders” to be somewhere near the top, in charge of everyone else. And, who will still get paid, how much? Who decides?

In other words, rediscovering biblical patterns for the church also requires rediscovering biblical patterns for leaders; in fact, biblical patterns for all believers. The “new” wine for “new” wineskins, or it will burst.

This doesn’t begin to address the substantive issues and objections the “laity” would have with all this. They are comfortable separating the secular from the sacred and enjoy the freedom from substantial spiritual responsibilities to serve others, to function as ministers along with holding jobs. The design we are discussing presents huge impositions on both clergy and laity.

3. If rediscovering biblical patterns for the church finds that all those in a locality are considered the church in that locality (as we have in the epistles, Acts, and Revelation), then we are left to understand how that functions–and we have the scriptures to aid us in that, but very little experience or extant models to draw from.

I think one of the things complicating this is the difficulty we have in divorcing our thinking that leadership in the church is positional/hierarchical, organized generally the same as any leadership structure the world uses (but, of course, benignly dictatorial by a single leader or a group of leaders).

One important step in rethinking the local church from a fresh biblical perspective, is to go back to a biblical leadership model–one that eschews hierarchy, position, and authority, and embraces instead relational experience over time to provide trust and persuadability among one another. To consider a community of saints that foundationally begins with mutual submission and mutual ministry expectations among all the saints as normative.

NT leadership resides in Jesus Christ. His leadership is spread throughout the saints, so that leadership on the physical level doesn’t come from above or beneath, it comes from within. Elders (overseers, pastors, bishops) are those who, by their manner of life and by the experiences of the saints over time, have earned respect by their care and service. They are then in a position of public influence and persuasion, but not of positional power of an office like we have in the world.

Who is then “in charge?” The same person who was always (supposed to be) in charge — Jesus Christ, the Head of the church. But remember, a core foundation is that we all endeavor to be in responsive submission to Him who loved us and died for us, and therefore to each other and with recognition that God has engifted every saint to be of mutual service to each other. In that scenario, elders have substantive influence, but not control: not the power to decide on behalf of some laity subgroup, nor to serve in lieu of the saints functioning. So, elders will have much influence, and they should be wiser, more experienced in following Him in difficulties and in sacrifices. But no one becomes a child in the community–a “laity.” Consensus needs to be built, not commands issued.

In the end, unless the Lord dramatically turns the churches–the saints–upside down, the best we will achieve is some hybrid, where the worldly infused church models are accommodated in some way by those who are set free to follow Jesus and feel connected to all saints everywhere, but especially those in our locality, and especially those with whom we have frequent interaction and influence. It will take real trust in the Head of the church to begin to live out NT church principles in the midst of chaos and foolishness.

Impossible? Yes, without Him. We can still strive to hear, “Well done…”

Next, integrating existing hierarchies and authority structures becomes immediately necessary if we want to consider it now “one church” in that locality, but YET continue to maintain the current authoritarian, positional leadership in multiple congregations that we now have. Leaders would have to work through who is in charge of what, where, when. Most leaders would feel like someone was stepping on their turf; some would be interested in expanding their influence (let’s assume to do good). It would be likely the layered clergy/denomination varieties of organization (presbyterian, congregational, or episcopal) would emerge if leadership remains in the current model(s). There would be much pressure for “leaders” to be somewhere near the top, in charge of everyone else. And, who will still get paid, how much? Who decides?

In other words, rediscovering biblical patterns for the church also requires rediscovering biblical patterns for leaders; in fact, biblical patterns for all believers; and all gladly and trustingly under His active leadership. The requisite “new” wine for “new” wineskins, or all attempts to return to biblical models will burst.

This doesn’t begin to address the substantive issues and objections the “laity” would have with all this. They are comfortable separating the secular from the sacred and enjoy the freedom from substantial spiritual responsibilities to serve others, not imagining or expecting that they could function as ministers along with holding jobs (as should all). The design we are discussing presents huge impositions on both clergy and laity.

One of the things complicating this is the difficulty we have in divorcing our thinking that leadership in the church is positional/hierarchical, organized generally the same as any leadership structure the world uses (but, of course, benignly dictatorial by a single leader or a group of leaders). “We all know” someone has to be in charge “at the top” to get things done. Right? Well, Jesus didn’t think so in Luke 22:25-27:

“25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.”

One important step in rethinking the local church from a fresh biblical perspective, is to go back to a biblical leadership model for the church–one that eschews hierarchy, position, and authority, and embraces instead relational experience over time to provide trust and persuadability among one another. To consider a community of saints that foundationally begins with mutual submission and mutual ministry expectations among all the saints as normative.

Who is then “in charge?” The same person who was always (supposed to be) in charge — Jesus Christ, the Head of the church. But remember, a core foundation is that we all endeavor to be in responsive submission to Him who loved us and died for us, and therefore to each other and with recognition that God has engifted every saint to be of mutual service to each other. In that scenario, elders have substantive influence, but not control: not the power to decide on behalf of some laity subgroup, nor to serve in lieu of the saints functioning. So, elders will have much influence, and they should be wiser, more experienced in observably following Him through difficulties and in sacrifices. But no one becomes a child in the community–a “laity.” Consensus needs to be built, not commands issued.

Impossible? Yes, without Him. We can still strive to hear, “Well done…”

(NOTE: This post was a response to a question on my friend Alan Knox’s blog, “I think the key to this entry (besides the lack of distinction between “clergy” and “laity”) is this: “All Christians are called upon (and expected) to minister.” That would it take for churches and Christians today to move towards this way of life in Christ?” His question was prompted by a post from an entry in “Dave Black’s un-pseudo-blog-type-thing. (See entry #2 from Monday, April 4, 2011 at 11:54 a.m.)”

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Starting Out Simply

Wednesday, February 9th, 2011 by Art

Have you felt led to get started on a new journey with God via Simple Church? Here’s what I’m learning: When getting together think family, conversations, food and neighbors.

1. When getting together, forget “church” and think “extended family get together”–aunts, uncles,

nephews, cousins, nieces, grandparents, and a spattering of “enfamilied” friends–over for dinner,

outings at the park, at reunions, weddings, holidays, helping each other, etc.

2. When getting together, forget sermons, sermonettes and bible studies (these can be empty

substitutes for life) and think conversations. Don’t pray for my conversion yet–let me explain!

Each of you focus on actively following God every day–and when you gather–over studying about Him.

Get used to responding to His leading, whether in the every day mundane or in the unexpected.

Listen for God. Each day, all week, within yourself and around you, and in others. Pay attention; be

observant. Our Father, who told parents to “teach them diligently unto thy children, and shalt talk of

them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and

when thou risest up (Deut 6:7)” does the same for His children.

Listen to God. Every day read a book or books of the bible. Memorize a book. Read and think and ponder

until scripture swirls around in your head and is coming out of your ears (and mouth). When He leads,

you might study/ponder the same psalm or book for a few months or more (it’s a combination of how

dimly we see/how hard our hearts are and the immeasurable depths of His wisdom).

If you do these two things, your “family” will find no end to the conversations together and to

pulling out your bibles to rethink and consider and dig and compare whenever you are together. But

listen to Him when you are together. If you are learning every day to follow His leading and

prompting, you’ll better know what to say, when not to say something, when to stop, etc. For some,

they will need most to learn to act when He prompts them. For others, they will need most to learn to

shut up and sit still when He prompts them (my problem *sigh*).

When that kind of conversational interaction becomes your norm (I Cor 14:26 etc), sharing out of full

hearts and lives, you will also find yourselves in bible studies and in sharing for extended times–

but not as the main course nor as the sole course. You will also find, just as when a family meets,

not everyone has to sit and listen to a solitary conversation. That occurs part of the time but it

certainly isn’t the main way the family converses when together. Loosen up!

And let the kids play! They see what you are doing and it imprints them for life. But don’t put bow

ties and frilly dresses on them and make them sit like little adults for a few hours. Let them come

and go. You’ll find yourselves outside playing with them sometimes, and looking in on them in the

other room. Playing, laughing, being hugged and kissed by aunts and uncles while they turn their noses

up and their faces smile with joy. Family. Not…”church.”

3. When getting together forget sip and a chip or coffee and a donut, and think meals. Everyone that

can, brings something to share. Fancy, plain, big, small, yummy and yucky. And let the meal include

remembering the Lord’s death, expecting His return, and rehearsing the table He is preparing for us.

Let it be joyful, not a wake. He’s alive. He’s here! He’s coming back physically. He has a table

prepared… Oh, what a fortunate family we are!

4. When getting together, forget missional, missions and ministries and think neighbors. Who is my

neighbor? Those you pass by as you follow Him who are in need (”as he journeyed, came where he was:

and when he saw him, he had compassion on him” Luke 10:33). These may be those next door, at work, at

the market. But for the most part, they should be natural contacts, where (if you are paying

attention) He brings these people across your path, not something forced and artificial.

Just like the difference between sermons and conversations, if we are full of Him and following Him,

we will have work enough serving “neighbors” without creating artificial ministries where we go

somewhere else and dabble for an hour or two a week. Of course, He may move where you live to get you

among those He wants you to come across. If we follow Him, He will make us fishers of men. Fishermen

live by the sea, and their work is strenuous, long, and obtrusive labor at odd hours.

1. When getting together, forget “church” and think “extended family get together” (aunts, uncles, nephews, cousins, nieces, grandparents, and a spattering of “enfamilied” friends over for dinner, outings at the park, at reunions, weddings, holidays, helping each other, etc. ).

2. When getting together, forget sermons, sermonettes and bible studies (these can be empty substitutes for life) and think conversations. Don’t pray for my conversion yet—let me explain!

Each of you focus on actively following God every day—and when you gather—rather than focusing on studying the bible (I know you’re tempted to dismiss this now, but hear the whole first – Prov 18:13). Get used to responding to His leading, whether in the every day mundane or in the unexpected.

Listen for God. Each day, all week, within yourself and around you, and in others. Pay attention; be observant. Our Father, who told parents they should “teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up (Deut 6:7)” surely does the same for His children.

Listen to God. Every day read a book or books of the bible. Memorize a book. Read and think and ponder until scripture swirls around in your head and is coming out of your ears (and mouth). When He leads, you might study/ponder the same psalm or book every day for a few months or more (it’s a combination of how dimly we see/how hard our hearts are and the immeasurable depths of His wisdom).

If you each listen for God and to God each day, your “family” will find no end to the conversations together and to pulling out your bibles to rethink and consider and dig and compare whenever you are together. But listen to Him when you are together. If you are learning every day to follow His leading and prompting, you’ll better know what to say, when not to say something, when to stop, etc. For some, they will need most to learn (and sometimes be encouraged) to act when He prompts them. For others, they will need most to learn (and sometimes be encouraged) to shut up and sit still when He prompts them (my problem *sigh*).

When that kind of conversational interaction becomes your norm (I Cor 14:26 etc), sharing out of full hearts and lives, you will also find yourselves in bible studies and in sharing for extended times–but not as the main course nor as the sole course. You will also find, just as when a family meets, not everyone has to sit and listen to a solitary conversation. That occurs part of the time but it certainly isn’t the main way the family converses when together. Loosen up!

And let the kids play! They see what you are doing and it imprints them for life. But don’t put bow ties and frilly dresses on them and make them sit like little adults for a few hours. Let them come and go before and after the meal. You’ll find yourselves outside playing with them sometimes, and looking in on them in the other room. Playing, laughing, being hugged and kissed by aunts and uncles while they turn their noses up and their faces smile with joy. Oh, sure, now and then, for something brief and special, you might have them all come and sit a few minutes to hear/do/sing something together as part of the family. Family. Not…”church.”

3. When getting together forget sip and a chip or coffee and a donut, and think meals. Everyone that can, brings something to share. Fancy, plain, big, small, yummy and yucky. And let the meal include remembering the Lord’s death, expecting His return, and rehearsing the table He is preparing for us. Let it be joyful, not a wake. He’s alive. He’s here! He’s coming back physically. He has a table prepared… Yes, every meal together. Oh, what a fortunate family we are! Why wouldn’t we celebrate that?

4. When getting together, forget missional, missions and ministries and think neighbors. Who is my neighbor? Those you pass by as you follow Him who are in need (”as he journeyed, came where he was: and when he saw him, he had compassion on him” Luke 10:33). These may be those next door, down the street, at work, at the market. But for the most part, they should be natural contacts, where (if you are paying attention) He brings these people across your path, not something forced and artificial.

Just like the difference between sermons and conversations, if we are full of Him and following Him, we will have work enough serving “neighbors” without creating artificial messages or ministries where we go somewhere else and dabble for an hour or two a week. Of course, He may very well move where it is you live to get you living among those He wants you to come across. If we follow Him, He will make us fishers of men. Fishermen live by the sea, and their work is strenuous, long, and obtrusive labor at odd hours.

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Leadership by Position or Loving Servants?

Thursday, December 9th, 2010 by Art

Alan Knox’s blog post prompted me to post this. I very much appreciate his perspective on and practice of biblical church leadership.

We hear it said, “respect the office, even if you don’t respect the person.” In the world, this is a “true statement, and worthy of all acceptation” (Rom 13:1-7). Simply being in a position gives one power and authority. But, biblically, this cannot be said of a Pastor or Elder. If we do not have respect for the person, for their example, for our experiences with them, then they have no ability to lead us by their example and their service to us. There is no other power offered them by God.

Yukl (1998) defines power as “an agent’s potential influence over the attitudes and behavior of one or more designated target persons.” Others define power as influence, and that being the effect of one party on another.

Generally, the person (agent) trying to influence others (target) is trying to deal with one of the outcomes of the influence process:

commitment—the target person agrees with a decision and makes a great effort to carry it out.
compliance—the target is willing to do what the agent asks but is apathetic about the request.
resistance—the target person is opposed to the request and actively tries to avoid carrying it out. The target can respond in several ways but ultimately will be against accomplishing the request.

Yukl (1998) provides a table summarizing the general categories of power researchers use to understand how power impacts leadership. They are:

1. Positional power

formal authority
control over reward
control over punishments
control over information
environment control

2. Personal power

expertise
friendship
charisma

3. Political power

control over decisions
coalitions
co-optation

Essentially, since followers tend to relate to leaders as parents through symbolic status, in the relationship between leader and follower, one can think of positional power as a parent-child relationship, and personal power as a parent-adult child relationship (Hawthorne and Martin,1993. p.657; Hirschhorn, 1988, p.154).

Positional Power Corrupts

We also have Yukl’s (1998, p.195) warning, “The notion that power corrupts is especially relevant for position power.” In an experiment by Kipnis (1972) where leaders are given high positional power, related by Yukl (1998, p.195), the dangers of excessive position power were borne out. As a result of using high positional power, these leaders:

1. Perceived followers as objects of manipulation
2. Devalued the worth of subordinates
3. Attributed subordinate efforts to their own power use
4. Maintained more social distance from subordinates
5. Used rewards more often to influence subordinates

These are not the attributes desirable in leaders among the saints, nor are they descriptive of biblical leadership practices. Paul (I Thess. 2:7,8) told the Thessalonian church: “But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.”

In studies to consider whether effective and ineffective leaders have and use the same types of power, Yukl (1998, p.188) concludes, “Overall, the results suggest that effective leaders rely more on expert and referent (personal) power to influence subordinates.” Yukl (1998, p.188) relates that studies by Warren (1968), Thambain and Gemmill (1974), and Yukl and Falbe (1991), indicate that the use of positional power usually produces compliance. Since the church is a transformational organization seeking to induce high levels of commitment among members, this outcome of positional power is undesirable. Personal power, however, is summed up by Yukl (1998, p.188) as having results that “positively correlated with subordinate satisfaction and performance.”

Servant leadership/Lateral leadership

Robert Greenleaf (1970, p.7) coined the term, “servant leadership” in describing a model very similar to what Jesus proposes. Greenleaf (1970, pp.22, 32) similarly sees positional power as at best producing compliance (at worst, resistance), and recognizes the superiority of personal power, “Leadership by persuasion has the virtue of change by convincement rather than coercion. Its advantages are obvious.”

Current leadership research has provided a good amount of support for Jesus’ servant-leader proposition. Leaders in Jesus’ servant leadership model are left with what Jay Conger (1998, p.vii) calls “Lateral Leadership,” calling it a “revolution in how we manage others,” a model based purely on personal power.

Biblical NT Servant Leadership

Jesus gave in Luke 22 what on the surface seems to be an impractical command about leadership in the church:

“The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.”

This statement rips from the arsenal of leadership the use of positional authority to influence other believers. The Apostle Peter (I Peter 5:1-3) reiterated this relinquishing of positional power for leaders with, “Neither as being lords over God’s heritage (positional power), but being ensamples to the flock (personal power).”

Biblical NT Leadership is not decision making

Leadership being service to others and not decision making for others is really a profound distinction. It highlights the qualitative difference between leadership within the church and leadership in the world.

Fundamentally, among the saints there is no authoritarian power over others based on position. There is only a resultant, voluntary influence based on a historical relationship through service and sacrificial example through maturity. No one can “command” respect and obedience because they ARE an elder (etc.). Instead, they may appeal to their acts of past and ongoing love and sacrifice for you–which we see Paul doing on occasion.

While a person in a community can be recognized as this kind of person over time (variously referred to as pastor, elder, bishop, but usually as elder), they never “arrive” or “achieve” an authority based on position. It is based on ongoing service (not education, wealth, gifting, knowledge, ability to speak well, etc.).

Being a servant is the aspiration and the most highly respected role among the saints, where submission is as mutual as is ministry to one another.

Being a servant is the aspiration and the most highly respected role among the saints, where submission is as mutual as is ministry to one another.

Jesus’ most profound example and encouragement of this style of leadership occurred on the night He last shared the Passover with His disciples. The disciples that day had been arguing who among them would be the greatest. In a household, the least of the servants was tasked with washing the feet of visitors. None of the disciples had been willing to do that. At the end of the passover meal, Jesus rises from the table, removes his outer clothes, wraps a towel around His waist, and picks up a basin from the corner. So, Jesus becomes the least servant among them, and washes their feet, one disciple at a time, and drying them with the towel. Finished, He explained (John 13:12-15):

“Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” In John 13:1, just before the passover meal, we are told concerning the servant Jesus, regarding His disciples, “he loved them unto the end.”

This example was not only about servant leadership, but about loving those we lead; indeed, demonstrating and giving example that we love all men (Rom 13:8-10). That is the true secret of servants.

Conger, Jay (1998) Winning ‘Em Over.
Greenleaf, Robert (1970) The servant as leader.
Hawthorne & Martin (1993) Dictionary of paul and his letters.
Hirschhorn, Larry (1988) The workplace within.
Kouzes & Posner (1995). The leadership challenge.
Yukl, Gary (1998) Leadership in organizations.

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Discipleship? Speaking about Christians versus Speaking to Christians

Saturday, November 20th, 2010 by Art

In the book of Acts, Luke is speaking about Christians as he continues to “set forth in order a declaration of those things which are most surely believed among us” to Theophilus. The chart below identifies the most frequently used words that refer to Christians. These are the words that the Holy Spirit chose to describe Christians to others.

The next chart shows the words used when speaking directly to Christians in the epsitles. These are the words we use among each other. There is a glaringly missing word in this chart: discipleship.

It is interesting to note that the word disciple is never used when speaking to each other in the epistles. Is this significant?

While we have each other as living examples, we are together disciples of Jesus Christ. So, maybe it is not so much “who are you discipling” as it is “who is your brother with whom you are laboring alongside?” The “discipling” language has a tone that in our western culture has a sense of an expert teaching an apprentice. But, we are all apprentices of Jesus Christ, together.

We are a family working together, not employees working for one another. All relationships among the saints are mutual; there is mutual edification, mutual encouragement and mutual exhortations. Every one of us are to submit to one another, to esteem the other better, to defer to the other when speaking–we are all to be examples of humility and servanthood.

We are the church, fellow saints, but foremost brothers—family—praying for and seeking fellow-laborers.

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The Open Communication Model of Jesus Christ

Friday, November 19th, 2010 by Art

How do we know if we are interacting in the appropriate biblical balance with various people and groups? Well, what pattern can we discover by observing Jesus in the Gospels?

A study of 194 communication episodes in the gospels were analyzed in Sharpening the Focus of the Church (1975) by Gene Getz (see chapter 15). Here are some charts developed from the data in that study that provide valuable insights for examining the communication patterns in your own life.

The general breakdown by category:

Situation	Percentage	Count
Group of Disciples	15.8%	29
Group of Scribes/Pharisees	15.5%	28
Group of Apostles	13.0%	24
Individual Sick People	11.9%	22
Group (Jews, Servants)	10.8%	20
Individuals (Not Disciples)	10.3%	19
Individual Apostles	10.3%	19
Group (the Multitiude)	9.7%	18

Some further distinctions can be found that are worth considering. In the first chart below, we see the balance of Jesus speaking with those Positive or Neutral-Negative towards Him, and on the next, the pattern Jesus showed in speaking to Individuals vs Groups.

The intense focus of Jesus on discipling a small group of followers is apparent when we see Jesus spending about one fourth of His direct communications with just twelve men. Beyond just the direct communications, His training of the twelve also included the time they spent observing Him interact with others. They were participants and observers, learning as much by example as by direct discussions.

It is interesting to consider how similarly Paul trained Timothy:

But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. -II Tim 3:10-12

Also like Jesus, Paul used both private and public opportunities to teach:

how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. -Acts 20:20-21

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Current Activity Focus

Tuesday, September 28th, 2010 by Art

Little time to blog, but happily busy! Here is where my primary activity is currently focused.

Current focus of activity

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Variations in Service Focus and Time Spent

Friday, September 24th, 2010 by Art

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Humpty Dumpty has a King

Wednesday, September 22nd, 2010 by Art

Humpty Dumpty sat on the fence,
fractured and fell as a consequence.
All the big churches,
and all the big men,
Couldn’t put Humpty together again.

But the King has a plan,
with which He can,
Put Humpty Dumpty together again.

Unity is exercised relationally,
not organized hierarchically.
Unity flows connected to Him,
From whom the whole body
fitly joined together and compacted
by that which every joint supplieth,
according to the effectual working
in the measure of every part,
maketh increase of the body
unto the edifying of itself in love.

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Filled with the Spirit

Monday, September 20th, 2010 by Art

“Elisabeth was filled with the Holy Ghost” -Luke 1:41

Elisabeth, the mother of John the Baptist, is a woman the bible specifically tells us “was filled with the Holy Ghost.” Yet her story remains as invisibly tucked away in our bibles as it was in that little village of the hill country nearly 2,000 years ago. With so many today seeking insight on the filling of the Holy Spirit, Elisabeth offers us an unexpected insight about the required preparations for being so filled.

At sixty years, Elisabeth is still a lovely woman. But she carries a wounded spirit. Her eyes alone tell much of the story. They are sad, yet tender, caring selflessly and understanding deeply. Stooped, humbled by life, wrinkled, and yet there is a certain grace about her. She is the wife of a priest, a pious man, promising in his youth, yet he has not achieved much over the years. His eyes are more distant, emptier somehow, all his early dreams as a young man long worn out of hope, long ago accepting loss. He is not quite bitter; there is more a deep sadness, making him look frail and unsure of his step. Zacharias and Elisabeth, you see, are childless.

And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. -Luke 1:7

Read the rest of this entry »

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Getting Our Christian Business Cards – or NOT

Wednesday, June 23rd, 2010 by Art

I’ll admit, this seems like making a fuss over nothing.

I’m used to having business cards in the world of work. It is a convenient way to exchange contact information, and it’s expected. Of course, you want good quality stock and a good looking layout/color scheme, etc. The card represents you. Maybe creating a “Christian business card” wouldn’t occur to some people, but to me, it seemed a natural tool one would use. Read the rest of this entry »

Posted in Church Planting, Evangelism, Personal Note | 1 Comment »