The Elephant in the Room

I am often asked questions about leadership and leading others. These questions come from students, colleagues, and leaders who are seeking to evaluate their organizations. As an outsider it’s often easier to evaluate a person’s leadership in a given situation because there is no need to clear away the fog that comes with being entrenched in a situation or the inner workings of an organization. Certainly, the details of a situation are rarely understood from afar, which makes it challenging to evaluate specific decisions a leader has made. However, when evaluating leadership, the specific decisions are often less critical than how a leader leads his/her troops through a situation, whether that situation be good or bad.

This series will focus on some of the mechanics of leadership.

The Elephant in the Room

An example of a poor leadership practice that I see more regularly in both small and large organizations is a failure to address the “elephant in the room.” Usually, this is not a simple oversight. Rather, it is an effort to control a negative situation, which usually makes the problem worse. Why leaders don’t recognize the negative effects of ignoring the elephant in the room is beyond me.

With the advent of social media and the 24-hour news cycle, examples of this poor strategy are abundant and obvious for everyone to see. Except, perhaps, the executive who is attempting damage control. The results of not addressing a problem that virtually everyone is aware of are often many and usually negative.

Perhaps the most negative outcome is a loss of trust by those who are charged (by contract or choice) to follow the executive’s leadership. Once trust in leadership is lost, the downward spiral begins. A lack of trust in the leader usually results in a decreased commitment by those being led poorly. That is followed by decreasing job performance, regardless of whether the people are employees or volunteers. Poor job performance is followed by poor production/output, which will eventually lead to the stagnation or even death of the organization. This is true in sports. In business. In church life.

When everyone is aware of a major problem, address it … even if all you can say is “we are aware of the problem and this is what we are doing to address it.” The problem can be anything that raises serious concerns among a company’s or organization’s constituents. When an automobile has recurring problems that are causing customer deaths, the worst thing the CEO can do is ignore the problem as if it doesn’t exist. Are you listening, Toyota? When storms hit an area and leave people homeless, citizens want to know that the governor/mayor has his eye on the problem. Even if he/she doesn’t have an immediate solution to the problem. Remember Katrina and Sandy? When production or development plans fail, a CEO should first acknowledge the problem to the stakeholders and then keep them abreast of efforts to solve the problem. Remember Enron?

I found myself in such a situation while leading an organization. One member of the organization was publicly humiliating the organization through social media. Many, perhaps all members of the group were aware of this person’s actions and were waiting to see how I would respond. Clearly an executive doesn’t want to come out with guns blazing unnecessarily, so I had to properly evaluate the situation. Were the reports true? Was this individual hurting the morale of the membership and thus the organization? The answer was clearly yes. Furthermore, his actions were undermining my leadership … the longer I allowed them to go unaddressed the more my ability as a leader came into question among the membership.

Once this became clear, I had to act … and act, I did. I first addressed the situation with the individual, dismissing him from the organization. The next thing I did was speak directly and publicly to the members of the organization about the problem, clarifying why it was a problem for our organization and how I intended to remedy the problem. Finally, I laid out a plan for moving forward that shored up confidence in our organization and me as the leader of that organization. The camaraderie of the members grew and as an organization we were able to accomplish more than we had to date.

In that illustration, the problem was the behavior of an individual, which was pretty easily solved. Unfortunately, not all leadership challenges are so easily managed. Sometimes, the best plans do not succeed. On occasions, an executive is dependent on a series of things falling into place to solve a major problem, … and they don’t fall into place. That doesn’t have to be the end of the world … unless you leave people with their hands in the air, asking what’s going on because you refuse to acknowledge the elephant in the room. People realize that things don’t always go as planned. So when they don’t, recognize it, explain it, and give confidence that you are working on it. If you do that, your leadership reputation and skills will be enhanced. If you don’t … your leadership will be rightly questioned.

Israel’s Holocaust Remembrance Day

In honor of Yom HaShoah, Israel’s Holocaust Remembrance Day, I am re-posting this article.

Beniko Gihon #137010
Beniko Gihon #137010

Working with tour groups in Israel is [almost] always a blessing. It’s exciting to see visitors’ faces when, as they say in Hebrew, “the coin falls.” In other words, when “the light comes on” or the connection between a certain event and place happens. I love to see the joy of discovery, especially as it relates to the Bible. But my groups generally have modern cultural and historical interests, too. Every group is different, and I’m regularly on the look out for things out of the ordinary and not on the itinerary that will make my group’s visit to Israel more special than it might already be. For this group, I found that special historical gem in the breakfast line.

As I approached the special-order egg line, I noticed the tattoo on his arm, 137010. Immediately, I knew he was a holocaust survivor because I’ve seen these tattoos in the museum, and probably a dozen times in person. However, I never had the nerve to ask the bearer to share his/her story; I just imagined what it might have been.

This time was different. I took a deep breath and asked the elderly gentleman a) if he spoke Hebrew, and b) if I could ask a question. “Yes,” he answered to both questions. I was hesitant, but I proceeded to ask if he would tell me the story of the numeric tattoo that appeared on his left forearm. I was afraid he would be embarrassed, but he wasn’t. In fact, he seemed pleased that I asked.

Beniko Gihon #137010
Beniko Gihon #137010

Interacting with my inquiry about his tattoo, he said, “My name is Beniko Gihon; in Germany my name was changed to 137010. I am a Jew originally from Greece.” He continued with a moving, two-minute version of his story. His family had been rounded up in Thessaloniki, and he was the only survivor. Over the course of five years, he was systematically transferred to/from Auschwitz-Birkenau, the Warsaw Ghetto, and Dachau. He had a variety of jobs, but mainly focused on his work in the crematoria.

I was translating his story for a man from my group and noticed that others had started to lean in closer to listen in on our conversation, which indicated that they found this interesting, too. After a couple minutes, his eggs and mine were ready, so, unfortunately, we had to bring this encounter to a close. I thanked him for sharing his story, we shook hands, and parted ways.

I found a table near my group and sat down by myself. To say that his story was gut wrenching would be an exaggerated understatement. But, his story wasn’t the thing that affected me the most. It was the question he posed: “Why were the Christians so quiet?”

I wanted my group to hear Beniko’s story, but I wondered if that would be asking too much. As I ate my breakfast, I kept an eye on him from across the room and wondered whether I should ask him to speak on the bus. Since he didn’t seem to mind my initial inquiry, I decided to go for it, and the outcome was just what I had hoped.

After my group boarded the bus, I brought them up to speed on what was about to happen, then I introduced Mr. Beniko. He climbed the stairs and stood proudly in the front of the bus and began to share his story.

Beniko, which is the Greek version of Benjamin, started with some details of his family and how the Nazis came to Greece and killed so many. The rest were taken to the labor and death camps in Germany and Poland, which is where he learned to speak German, and where his name was changed to 137010.

His story lasted longer than I had given him, which I knew it would. But, seeing him standing in the front of the bus and hearing his biography was worth every minute.

Some specific details that pierced my heart:

“I saw, with my own eyes, the soldiers toss little children in the air and shoot them like birds.”

“As people were herded off the trains near the crematoria, they pleaded with the soldiers to know where their children or parents were. The soldiers would point to the smoke rising out of the crematoria and say, ‘there they are.’”

“The people were packed so tightly into the ‘showers’ that when the Zyklon B gas was released they all died standing, and only fell to the ground when the doors were opened. As we removed the bodies, we could see the scratches on the walls where those on the outer edges were trying to claw their way out.”

As a worker at the crematoria, “I collected the fat that came from the bodies as they were burned. The Nazis used the fat to make soap for us prisoners, and I bathed with soap that may have been made from the remains of my parents and other family members.”

Beniko’s story, made the horrors of the Holocaust real and personal for us, impacting each in a slightly different way. I tried to give some current perspective to his presentation because the easy thing would be to say, “I wasn’t there” because none of us were. I reminded the group of the words of James 1:27 that pure religion is to care for the widows and orphans, which I understand to mean “take care of those who can’t take care of themselves.” I also think that being born again demands that Christians have an active interest in “the least of these” (Mt 25).

Israel Tour Highlight #137010: Repost

Beniko Gihon #137010
Beniko Gihon #137010

In honor of International Holocaust Day, I re-post this Israel tour highlight.

Working with tour groups in Israel is [almost] always a blessing. It’s exciting to see visitors’ faces when, as they say in Hebrew, “the coin falls.” In other words, when “the light comes on” or the connection between a certain event and place happens. I love to see the joy of discovery, especially as it relates to the Bible. But my groups generally have modern cultural and historical interests, too. Every group is different, and I’m regularly on the look out for things out of the ordinary, not on the itinerary that will make my group’s visit to Israel more special than it might already be. For this group, I found that special historical gem in the breakfast line.

As I approached the special-order egg line, I noticed the tattoo on his arm, 137010. Immediately, I knew he was a holocaust survivor because I’ve seen these tattoos in the museum, and probably a dozen times in person. However, I never had the nerve to ask the bearer to share his/her story; I just imagined what it might have been.

This time was different. I took a deep breath and asked the elderly gentleman a) if he spoke Hebrew, and b) if I could ask a question. “Yes,” he answered to both questions. I was hesitant, but I proceeded to ask if he would tell me the story of the numeric tattoo that appeared on his left forearm. I was afraid he would be embarrassed, but he wasn’t. In fact, he seemed pleased that I asked.

Beniko Gihon #137010
Beniko Gihon #137010

Interacting with my inquiry about his tattoo, he said, “My name is Beniko Gihon; in Germany my name was changed to 137010. I am a Jew originally from Greece.” He continued with a moving, two-minute version of his story. His family had been rounded up in Thessaloniki, and he was the only survivor. Over the course of five years, he was systematically transferred to/from Auschwitz-Birkenau, the Warsaw Ghetto, and Dachau. He had a variety of jobs, but mainly focused on his work in the crematoria.

I was translating his story for a man from my group and noticed that others had started to lean in closer to listen in on our conversation, which indicated that they found this interesting, too. After a couple minutes, his eggs and mine were ready, so, unfortunately, we had to bring this encounter to a close. I thanked him for sharing his story, we shook hands, and parted ways.

I found a table near my group and sat down by myself. To say that his story was gut wrenching would be an exaggerated understatement. But, his story wasn’t the thing that affected me the most. It was the question he posed: “Why were the Christians so quiet?”

I wanted my group to hear Beniko’s story, but I wondered if that would be asking too much. As I ate my breakfast, I kept an eye on him from across the room and wondered whether I should ask him to speak on the bus. Since he didn’t seem to mind my initial inquiry, I decided to go for it, and the outcome was just what I had hoped.

After my group boarded the bus, I brought them up to speed on what was about to happen, then I introduced Mr. Beniko. He climbed the stairs and stood proudly in the front of the bus and began to share his story.

Beniko, which is the Greek version of Benjamin, started with some details of his family and how the Nazis came to Greece and killed so many. The rest were taken to the labor and death camps in Germany and Poland, which is where he learned to speak German, and where his name was changed to 137010.

His story lasted longer than I had given him, which I knew it would. But, seeing him standing in the front of the bus and hearing his biography was worth every minute.

Some specific details that pierced my heart:

“I saw, with my own eyes, the soldiers toss little children in the air and shoot them like birds.”

“As people were herded off the trains near the crematoria, they pleaded with the soldiers to know where their children or parents were. The soldiers would point to the smoke rising out of the crematoria and say, ‘there they are.’”

“The people were packed so tightly into the ‘showers’ that when the Zyklon B gas was released they all died standing, and only fell to the ground when the doors were opened. As we removed the bodies, we could see the scratches on the walls where those on the outer edges were trying to claw their way out.”

As a worker at the crematoria, “I collected the fat that came from the bodies as they were burned. The Nazis used the fat to make soap for us prisoners, and I bathed with soap that may have been made from the remains of my parents and other family members.”

Beniko’s story, made the horrors of the Holocaust real and personal for us, impacting each in a slightly different way. I tried to give some current perspective to his presentation because the easy thing would be to say, “I wasn’t there” because none of us were. I reminded the group of the words of James 1:27 that pure religion is to care for the widows and orphans, which I understand to mean “take care of those who can’t take care of themselves.” I also think that being born again demands that Christians have an active interest in “the least of these” (Mt 25).

 

Tragic and Ironic: Israel Expands Abortion in 2014

This article from Israel’s Ha’aretz newspaper ends the year on a downer for me.

Beginning in 2014, Israel will fund all abortions for women 20-33. While such news isn’t surprising for me, it is certainly heartbreaking and tragic. The “progressive” attitude of Israelis toward abortion is ironic in at least four ways:

1. The expansion of abortion in Israel contradicts a very famous Jewish dictum sourced from the Talmud:

“Whoever destroys a soul, it is considered as if he has destroyed a whole world. And whoever saves a life it is considered as if he saved a whole world. ” – Babylonian Talmud, Sanhedrin 4:8 (37a)

Adam was created alone, some suggest, to demonstrate the value and potential of a single human life.

According to the article, because of the new rule “another 6,300 additional women are expected to have state-funded abortions next year.” Therefore, in Talmudic terms, the expansion of abortion in Israel will destroy the whole world an estimated 6,300 additional times in 2014.

2. The expansion of abortion in Israel contradicts the Israeli mantra “never again.” One outcome of the holocaust in which some 6,000,000 Jews were murdered is a social/national/military commitment “never again” to allow others to come close to destroying the Jewish people. Yet, Israeli Jews are doing it to themselves.

If this number of additional abortions weren’t bad enough, state health officials say “they hope to make eligibility for state funding universal in the future.”

3. The expansion of abortion in Israel contradicts the demographic concerns of Israeli Jews. It is common knowledge that many Israeli Jews are concerned about the low Jewish birth rate as it compares to a relatively higher Arab birth rate in Israel because of the democratic nature of the government of Israel. In other words, if Jews continue to kill their children in increasing numbers before they are born, the Arab population will continue to inch forward as a result of a higher birth rate, and theoretically could surpass the number of Israeli Jews. And thus, endanger the existence of the only Jewish state in the world.

4. The expansion of abortion in Israel contradicts the Jewish principle of Tikun Olam (“repairing the world”), which is appropriately credited as a motivating factor for the many positive contributions of Jews to the betterment of the world (see Michael Ordman’s Good News From Israel for examples).

Of these additional 6,300 children who are expected to be killed through abortion in 2014, how many would have become educators? Scientists? Doctors? Good neighbors? I wonder how many children those 6,300 children would have had, and among that generation, how many would have been educators, scientists, doctors, and good neighbors? Of course that 2nd unborn generation would also have had children. How many is impossible to know, but I wonder how many of them would have contributed to Tikun Olam. That question can be extrapolated out endlessly as is explained in point 1 above . . . saving a life equals saving the world.

To this point, I have only considered those babies that are expected to be killed in 2014. What about those killed through abortion in 2015, 2016, 2017, 2018, . . . and their generations of descendents?

This decision may appear to some to be both generous and an expansion of women’s rights and protections. However, a quick scratch of the surface reveals that it is only fool’s gold.

Israel Tour Highlight #137010

Beniko Gihon, #137010

Working with tour groups in Israel is [almost] always a blessing. It’s exciting to see visitors’ faces when, as they say in Hebrew, “the coin falls.” In other words, when “the light comes on” or the connection between a certain event and place happens. I love to see the joy of discovery, especially as it relates to the Bible. But my groups generally have modern cultural and historical interests, too. Every group is different, and I’m regularly on the look out for things out of the ordinary, not on the itinerary that will make my group’s visit to Israel more special than it might already be. For this group, I found that special historical gem in the breakfast line.

As I approached the special-order egg line, I noticed the tattoo on his arm, 137010. Immediately, I knew he was a holocaust survivor because I’ve seen these tattoos in the museum, and probably a dozen times in person. However, I never had the nerve to ask the bearer to share his/her story; I just imagined what it might have been.

This time was different. I took a deep breath and asked the elderly gentleman a) if he spoke Hebrew, and b) if I could ask a question. “Yes,” he answered to both questions. I was hesitant, but I proceeded to ask if he would tell me the story of the numeric tattoo that appeared on his left forearm. I was afraid he would be embarrassed, but he wasn’t. In fact, he seemed pleased that I asked.

Interacting with my inquiry about his tattoo, he said, “My name is Beniko Gihon; in Germany my name was changed to 137010. I am a Jew originally from Greece.” He continued with a moving, two-minute version of his story. His family had been rounded up in Thessaloniki, and he was the only survivor. Over the course of five years, he was systematically transferred to/from Auschwitz-Birkenau, the Warsaw Ghetto, and Dachau. He had a variety of jobs, but mainly focused on his work in the crematoria.

I was translating his story for a man from my group and noticed that others had started to lean in closer to listen in on our conversation, which indicated that they found this interesting, too. After a couple minutes, his eggs and mine were ready, so, unfortunately, we had to bring this encounter to a close. I thanked him for sharing his story, we shook hands, and parted ways.

I found a table near my group and sat down by myself. To say that his story was gut wrenching would be an exaggerated understatement. But, his story wasn’t the thing that affected me the most. It was the question he posed: “Why were the Christians so quiet?”

I wanted my group to hear Beniko’s story, but I wondered if that would be asking too much. As I ate my breakfast, I kept an eye on him from across the room and wondered whether I should ask him to speak on the bus. Since he didn’t seem to mind my initial inquiry, I decided to go for it, and the outcome was just what I had hoped.

After my group boarded the bus, I brought them up to speed on what was about to happen, then I introduced Mr. Beniko. He climbed the stairs and stood proudly in the front of the bus and began to share his story.

Beniko, which is the Greek version of Benjamin, started with some details of his family and how the Nazis came to Greece and killed so many. The rest were taken to the labor and death camps in Germany and Poland, which is where he learned to speak German, and where his name was changed to 137010.

His story lasted longer than I had given him, which I knew it would. But, seeing him standing in the front of the bus and hearing his biography was worth every minute.

Some specific details that pierced my heart:

“I saw, with my own eyes, the soldiers toss little children in the air and shoot them like birds.” 


“As people were herded off the trains near the crematoria, they pleaded with the soldiers to know where their children or parents were. The soldiers would point to the smoke rising out of the crematoria and say, ‘there they are.’”

“The people were packed so tightly into the ‘showers’ that when the Zyklon B gas was released they all died standing, and only fell to the ground when the doors were opened. As we removed the bodies, we could see the scratches on the walls where those on the outer edges were trying to claw their way out.”

As a worker at the crematoria, “I collected the fat that came from the bodies as they were burned. The Nazis used the fat to make soap for us prisoners, and I bathed with soap that may have been made from the remains of my parents and other family members.”

Beniko’s story, made the horrors of the Holocaust real and personal for us, impacting each in a slightly different way. I tried to give some current perspective to his presentation because the easy thing would be to say, “I wasn’t there” because none of us were. I reminded the group of the words of James 1:27 that pure religion is to care for the widows and orphans, which I understand to mean “take care of those who can’t take care of themselves.” I also think that being born again demands that Christians have an active interest in “the least of these” (Mt 25). 

Tweeting in Church

A growing number of people (including pastors) have suggested Tweeting reactions during the sermon is a good thing. Some pastors have even encouraged their congregation to interact with the sermon in this way, and will try to respond within the framework of the sermon.

Someone asked me what I thought about that. Here’s my answer:

First, while my general reaction is fairly negative, I can’t say that nothing good could come from Tweeting during the sermon, but . . .

I think serious and sober consideration should be given to these pitfalls of Tweeting during the sermon:

Being self-centered: Tweeting seems to say, “Here’s what I think was cool about the sermon. It’s important that my followers know what I think about what was said.”

Juvenile behavior: Tweeting during the sermon seems to be little more than impetuous pass-alongs of what hit me just now, with no time to give consideration to the rightness or wrongness of the statement, or the implication of implementing what was just said only 2 seconds ago. Some things deserve more than a few moments of reflection.

Distraction to the Tweeter or others: Admittedly, I’m not capable of texting without lengthy concentration . . . (where’s the y?) . . . so it would definitely be distracting to me. “What did he say while I was Tweeting?” What about the constant “chimping” up and down the row and in front of me? Of course, I’m easily distracted by those kinds of things. I assume others are, too.


Temptation to do something else: If I don’t value what he’s talking about right now, I can just surf the net and find something that is interesting to me. BUT what about what he might say in a minute that will give clear value/meaning to what he just said that I didn’t find valuable? Everything can’t be said at one time, so why don’t I just hold on and hear the whole package? Why is TMZ.com so much more interesting during the sermon?

The Day After: Beware

I can’t think I would need to remind ANYONE that a certain man/Bible teacher/prophet (or whatever he actually is) predicted specific end times events would occur yesterday. And, in the aftermath of none of them coming to pass, I want to offer a word of caution to those born again Christians who have been or are starting to scoff at this man and his prediction(s) . . . and end time events.

It’s a fine line between mocking him and ending up mocking the rapture of the saints or the Lord’s return, whichever you happen to have understood him to be predicting. As May 21, 2011 approached, I watched many Christians blog/tweet/comment to the effect that “the Bible teaches that we can’t know, so this guy is a crackpot for saying so dogmatically that he knows the day . . . and this isn’t the first time he’s done this!” That’s all well and good, but we need to be careful that we don’t begin to mock the events themselves.

I found some of the bloggers and tweeters following the deadline as it moved through the various timezones easily crossing the line to essentially say, “See, I knew it wouldn’t happen today. Today is just like yesterday, which was just like the day before.” That kind of blogging/tweeting is very close to “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation. (2 Peter 3:4 NASB)”

And we don’t get a free pass to mock because a “crackpot” has predicted a certain day. Neither do we get a pass to believe that nothing can happen today because someone predicted this date. The Lord’s hand isn’t stopped because someone disobediently or incorrectly issued a time line.

In reverse order: the scriptures encourage us to look expectantly for the coming of the day of God (2 Peter 3:11-13), not be ignorant that the “slowness” of God’s promise is actually a sign of God’s patience toward us (3:8-9), and beware that scoffers will arise in the last day questioning the Lord’s coming (3:3-4).

So, in these days after, let’s please be careful that we don’t follow the path of scoffers regarding God’s promises just because someone did what they weren’t supposed to do.

We ID

We ID! That’s a logo and a mantra at many convenience stores in our area, which is intended to tell minors they can’t buy tobacco or alcohol. Here’s a story from Fort Worth about a liquor store that allegedly sold vodka to an underage patron that ended very badly.

In the story, the owner of the store says that he recently made a mistake and didn’t ID an underage buyer that had been sent in a sting operation. But, he explains, “I was so tired and exhausted and I wasn’t even paying attention” before assuring the readers: “I check IDs, and if they’re too young, they aren’t getting anything.”

I don’t know what the protocol for ID-ing an alcohol buyer is supposed to be, but a couple days ago, at the Walmart in Odessa, two men clearly in their 60’s got carded before they could purchase two large cases of beer.

They were in line behind me, so I was already walking away when I heard the clerk ask both for identification: “Since you are together, I have to see ID from both of you,” she said. I didn’t think I heard her right since I was already walking away and they were both obviously old enough to be AARP members. But, I hesitated long enough to see both of them present their driver’s licenses. One actually gave me a sly grin as I turned to leave. I wanted to verify their ages at the door, but thought I better mind my own business.

If a manager from the east Odessa Walmart reads this, you can be sure that at least one checker does ID those buying alcohol . . .  even if they obviously aren’t minors.

I’m guessing this is part of the zero tolerance movement that sets certain rules that eliminate judgment on the part of those in authority. In this case, the clerk apparently doesn’t have to make any determination . . . just ask EVERYBODY for ID. Maybe it’s better this way for alcohol purchases, but I’m afraid zero tolerance policies generally dumb down society and end up hurting people along the way. Usually, the stories of zero tolerance lunacy come from elementary schools, but I think I’ve found one here, too.

Crucifixion Friday in the Old City

Many Christians from around the world were expected to flood the city for Good Friday, and they did. In fact, since Passover and Eastern and Western Easter falls on the same weekend this year, the city seemed particularly crowded. In expectation of the large crowds the Israeli government implemented new access procedures at the Church of the Holy Sepulchre, which created a lot of tensions. Flags like the one below could be seen throughout the Christian Quarter.

The flag is aimed at the Israeli authority’s efforts to control the crowds, which at times ended up communicating to those wanting to be near or inside the church that they were not allowed to worship. Obviously, once the new arrangements were announced, someone(s) went into action to highlight the Israeli actions and paint them as negatively as possible. However, being in the area today, I must admit, one could easily get a very negative impression without the presence of the flags.

Here are the police controlling access to the church:

The police were standing behind barricades, allowing people to enter in very small numbers. At one point, tensions were so high that the riot police were called in:

I was told that things escalated to the point of blows being exchanged. I did not see that, but I have no reason to doubt it.

It seems to me that the Israelis are in a no win situation here: If they don’t control the crowds, there is a real possibility of a stampede or worse, and they will be accused of shirking their responsibility for public safety. If they do control the crowds, they are accused of preventing pilgrims from worshiping. 

History indicates that during times like these, the various Christian groups that have authority within the church facility can’t manage to get along without violence, so I’m not sure what I would advise them to do.