A plea for pastoral brotherhood
Between 1979 and 1999 the Pope, John Paul II, published a collection of essays titled ‘Letters to My Brother Priests’. That sentiment, that his fellow clergy were his brothers, is something we would do well to learn from in our Protestant circles.
Those who serve Christ’s sheep as shepherds should see themselves as being in a spiritual brotherhood, a brotherhood that’s in desperate need of each other. The church has struggled with pastoral abuse, scandals, burnouts, and dropouts. The last few years of Covid, war, civil unrest and political instability have only heightened the weight carried by pastors. These trials have taken their toll. But where are pastors to turn when they need help?
ten questions: dismantling our tribalism
Jonathan Lamb
1. How did you become a Christian?
London leaders unite
Tim Keller’s vision of ‘City to City’ church-planting is moving ahead in London.
Pastors and leaders from the ‘diaspora churches’ in the capital have met for a day for mutual encouragement under the auspices of the London Project, which is a Redeemer City to City initiative and is part of City to City UK, an expression of City to City Europe.
When secondary issues feel like primary ones
What are the ‘primary issues’, the essentials of the faith around which we unite as Christians; and what issues are ‘secondary’, or ‘adiaphora’? What do we do when sharp disagreements over these matters which, in theory, are seen as ‘indifferent’ compared to salvation, spill over into personal animosity and division?
Five years ago, colleagues and I began the project of forming a new church movement, Anglican in heritage, church order and global affiliation, but intentionally confessional and not aligned to Canterbury. At an initial meeting people from different backgrounds met to talk about the way forward. All were committed to the same understanding of the Bible’s authority and the same gospel; all had shown courage – in standing against revisionism in the official denomination; and in pioneering enterprise by church planting outside it. But it soon became clear that major divisions existed. Some agreed in theory that issues such as ordination of women, charismatic gifts, worship styles and administrative authority structures are ‘secondary’ or even ‘adiaphora’, but in practice they couldn’t see themselves part of the same church grouping as those who held different views.