The national director of the Church of England Evangelical Council (CEEC), the Revd John Dunnett, has resigned as an honorary canon of Chelmsford Cathedral over the decision to use prayers of blessing for same-sex couples at cathedral services.

Mr Dunnett was one of more than 150 signatories to a letter sent last November, after the cathedral’s decision to use the Prayers of Love and Faith was announced. The decision, they wrote, left them “feeling disenfranchised from the life and worship of the Cathedral”.

The other signatories have not been made public, but Mr Dunnett said that they comprise priests, churchwardens, PCC members, and diocesan-synod members.

The letter called on the Dean, the Very Revd Dr Jessica Martin, and the Bishop of Chelmsford, Dr Guli Francis-Dehqani, to reconsider the decision — “and hopefully reverse it”. In a reply sent last month, the Bishop and Dean declined to do so, Mr Dunnett said.

Read it all.

The national director of the #ChurchofEngland Evangelical Council (CEEC), the Revd John Dunnett, has resigned as an honorary canon of #ChelmsfordCathedral over the decision to use prayers of blessing for #samesex couples at #cathedral services#churchnewshttps://t.co/U4zeRkVKn0

— Church Times (@ChurchTimes) February 4, 2026

[JI] Packer and [Thomas] Howard touched on a still deeply-relevant historical truth: it is because Christian communities failed to nurture and transmit from generation to generation the full depth and breadth of the gospel in its intellectual rigor, illuminating every aspect of human life, that faith and reason came to be seen as opposites. Packer knew that especially among North-American evangelicals, anti-cultural and anti-intellectual sentiments disillusioned many younger Christians who hungered for a holistic, integrative view of faith and life. Packer sought to recover a broader Christian vision grounded in the Christ who became human so that we could become fully human by union with him. “To be fully Christian,” Packer wrote, “in other words, is to live; it is to be fully human.” And this is the message taught to us by the Scriptures and the Christian tradition. We hear this message from “some of the most luminous and titanic minds ever to appear on the human scene, as well as from peasants, shopkeepers, kings, hermits, Easterners, Westerners, Africans, Americans, and people of all other sorts and conditions.” And they all share this vision of what it means to be fully human because they know “that to have followed Christ the Savior is to have been brought to wholeness, freedom, and joy,” albeit often through great struggle and pain. These Christians all believed that in Jesus the Christ, God became “the second Adam,” not so that “they could escape from their humanness” but, on the contrary, so that they could “become human” since Christ was “the perfect example of all that humanity was meant to be.”

Needless to say, Packer (and Howard) were not promoting nineteenth-century Protestant liberalism, which offered Christ as universal example of humanity attainable through rational reflection. Rather, they restated classic Christianity in emphasizing that only through union with Christ will we enter into the fullness of our humanity whose inherent dignity and worth everyone possesses by virtue of being made in God’s image. It is only through participating by grace in the humanity Christ accomplished in his passion, resurrection, and ascension, that human beings are freed from the power of sin and death, so as truly to enter into a life without fear, becoming free to serve others in love. 

In all of his writings, including Knowing God, Packer promotes Christianity as a culture-generating force that humanizes all of life. He was critical, however, of contemporary Christian trends that merely mirrored culture, and warned that the humanizing power of the gospel required a Christianity nourished in the fullness of an authentic biblical faith, which places the living, cosmic Christ at the center of all human experience. With this vision, Packer joins giants in the faith like the second century church father Irenaeus, who believed that Christ “recapitulated” every dimension of humanity in himself, making “one new humanity” (Ephesians 2:15), beyond ethnic, racial or other divisions of any kind. Packer believed that schooling in classic Christianity of the kind I have outlined was vital for returning the church to the kind of life-giving, humanizing witness required for today. For the sake of this witness, the church should be unified across confessional boundaries, which is arguably the main reason for Packer’s signing of the “Evangelicals and Catholics Together” (ECT) initiative in 1994.

The humanizing power of the gospel required a Christianity nourished in the fullness of an authentic biblical faith.Packer signed the document because he believed it to be “vital for the health of society in the United States and Canada that adherents to the key truths of classical Christianity—a self-defining triune God who is both Creator and Redeemer; this God’s regenerating and sanctifying grace; the sanctity of life here; the certainty of personal judgment hereafter; and the return of Jesus Christ to end history—should link up for the vast and pressing task of re-educating our secularized communities on these matters.”

It is this Christ-centered, and therefore humanistic, unifying theology that I also recall from my encounter with Packer. I first met him in 1994, when I was a UBC graduate student in comparative literature. By this time, I had become intensely interested in Reformation history and literature, particularly the connections between the English Calvinist non-Conformists and the German Lutheran tradition. To supplement my UBC offerings, Packer had agreed to a guided study on Puritan literature, with an emphasis—no surprise!—on John Bunyan, Richard Baxter, and John Owen. During this course, I was inspired by what I would call Christian humanism at its best: deep learning founded on a classics degree (Packer could cite Latin passages from Luther, Erasmus, Calvin, or Augustine at will, and he also commanded classical rhetoric and poetics) combined with Christ-centered theology and a strong concern for humanizing culture. This is the Christian humanist Jim Packer I recall and whose Christian humanist outlook I intend to honor as I take up the Packer Chair this fall. 

Read it all.

'#JIPacker and [Thomas] Howard touched on a still deeply-relevant historical truth: it is because Christian communities failed to nurture and transmit from generation to generation the full depth and breadth of the gospel in its intellectual rigor, illuminating every aspect of… pic.twitter.com/LNueG7mvqP

— Kendall Harmon (@KendallHarmon6) November 22, 2025

‘He stood for many years alone, he was long opposed, ridiculed, shunned, his doctrines were misrepresented, his little peculiarities of voice and manner were satirized, disturbances were frequently raised in his church or he was a person not taken into account, nor considered in the light of a regular clergyman in the church.’

-–as quoted in William Carus, Memoirs of the Life of the Rev. Charles Simeon (New York: Robert Carter, 1848), p.39

O loving God, who orderest all things by thine unerring wisdom and unbounded love: Grant us in all things to see thy hand; that, following the example and teaching of thy servant Charles Simeon, we may walk with Christ in all simplicity, and serve thee with a quiet and contented mind; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

13 Nov 1836, Charles Simeon, evangelical Anglican clergyman, died, aged 77. Educated @Eton_College & @Kings_College. Vicar of Holy Trinity Cambridge for 54 years. One of founders of @cmsmission, @CMJ1809 & @biblesociety. Set up trust to appoint vicars to parishes that continues. pic.twitter.com/S5QNw1jUSY

— Revd Nicholas Pye (@RevdPye) November 13, 2025

When Ms. Harmon prays, she does so like she’s talking to her best friend. She turns to God for everything from small things – “I really want my baby to sleep tonight” – to big things, like where to buy a house or how many children to have.

A friend gave her a box that says “Give it to God” on the cover, and she writes her prayer items on sticky notes to place inside. The list ranges from praying for friends who are trying to conceive or who are looking for a job, to her own highs and lows with postpartum anxiety and depression.

Ms. Harmon’s current church, about an hour north of Denver, is about half young married couples. Her moms’ group is about 30 to 35 women. There’s no substitute for church in person, she says, pointing to the Bible chapter in Hebrews that encourages Christians to be in community.

“Doing life with other people is so rich,” she says. “I see why He calls us to that.”

Read it all.

Ms. [Bekah] Harmon’s current church, about an hour north of Denver, is about half young married couples. Her moms’ group is about 30 to 35 women. There’s no substitute for church in person, she says, pointing to the Bible chapter in Hebrews that encourages Christians to be in…

— Kendall Harmon (@KendallHarmon6) November 5, 2025

After months of speculation, the Church of England has finally appointed a new Archbishop of Canterbury. The first woman in the post, she is the current Bishop of London and as such has already played a senior role in the Church for several years.

Her theological training and ministerial experience are minimal. She was enrolled on a local ordination course rather than at a theological college and served a couple of part-time curacies before being very briefly rector of a parish church. She was soon promoted to the episcopate as suffragan bishop of Crediton, but her main achievement appears to be that she was a competent administrator in the National Health Service. Is a track record like that promising for a future Archbishop of Canterbury?

The short answer must be no.

Read it all

💬"Everybody in the Church of England will be polite to her, but few will listen to whatever she has to say…"

📢Gerald Bray on the announcement that Sarah Mullally is to be the new Archbishop of Canterbury: https://t.co/ZKEEYPdOoT

— Evangelicals Now (@EvangelicalsNow) October 3, 2025

The question of who qualifies as an evangelical and how many evangelicals exist worldwide continues to puzzle scholars, church leaders and mission researchers alike. That was the central theme of a Sept. 2 webinar hosted by the World Evangelical Alliance and released publicly Sept. 5, featuring two leading voices in global religious demography.

Dr. Gina A. Zurlo, editor of the World Christian Database and a lecturer at Harvard Divinity School, and Jason Mandryk, longtime editor of Operation World, outlined both the difficulties and the necessity of measuring a movement that is increasingly diverse and shifting rapidly toward the Global South.

Both experts agreed that unlike Catholicism, Orthodoxy, or even Pentecostalism, evangelicalism has no universally agreed-upon definition. This makes the task of counting adherents unusually complex. Yet, they stressed, reliable figures are crucial for understanding how Christianity is changing worldwide.

Mandryk opened with a blunt assessment: “There is no such thing as the evangelical.”

Read it all.

Data from 2 studies show evangelical Christianity’s center of gravity has shifted from the US & Europe to African, Asian & Latin American regions.

Estimated to be approaching 1 billion globally, the evangelical population in China has now surpassed the UShttps://t.co/6B8knAxydH

— Julie Roys (@reachjulieroys) September 10, 2025

Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of love, that, following the example of thy servant William Wilberforce, we may have grace to defend the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.

Today in the Anglican tradition we thank God for William Wilberforce, an evangelical Anglican, slave abolitionist, founder of the CMS and RSPCA. Wilberforce understood Christianity as inseparable from justice! In a world of growing hate, let us remember and mirror his good works pic.twitter.com/i5RhLQwRva

— Victor-Joseph ❤️‍🔥🕊️ (@Anglicanvictor) July 30, 2025

The reason I do not hesitate to call my experience representative of a multitude of people is that how Packer reached me was the printed word. This is the story of Packer’s life and ministry. Packer never held a prestigious professorship at a famous university, nor did he fill a high-visibility pulpit permanently. Furthermore, he lived before the age of social media and the instant dissemination they confer. When I interviewed Packer for my biography of him, he affirmed his steadfast refusal throughout his life to cultivate a following.

Additionally, Packer was a soft-spoken and unassuming man. No assignment was too small or humble for him. During one of the summers that the ESV translation committee met in Cambridge, England, Packer accepted an invitation to speak to a group of local young people in a church member’s living room. One of the translators and his wife smuggled their way into the meeting. They later reported that the living room was so crowded that some of the young people sat under a table.

In view of this absence of ordinary channels for becoming widely known, how is it possible that surveys of influential evangelicals conducted early in the present century found Packer near the tops of the lists? The answer is that J. I. Packer achieved his prominence through the printed word and its uncanny ability to reach ordinary people in the ordinary circumstances of life. Some of Packer’s books, such as his first book (Fundamentalism and the Word of God), began as a series of addresses to students and lay people. His signature book Knowing God, which sold a million and a half copies, began as a series of articles on basic Christian beliefs for a religious magazine. J. I. Packer is a classic case of someone who was faithful in little and thereby found himself set over much. I cannot think of a better validation of the effectiveness of Christian publishing than the career of J. I. Packer.

Read it all.

#OTD July 17, 2020:
Death of J.I. Packer evangelical theologian, cleric and writer in the low-church Anglican and Calvinist traditions. He was considered one of the most influential evangelicals in North America. Known for his best-selling book, Knowing God, written in 1973,… pic.twitter.com/AXFXN4x828

— ☧ Today in Christian History (@HistoricalRook) July 17, 2025

After that he started preaching through the New Testament one book at a time, beginning with the Gospel of John and then moving to Peter’s first and second epistles. MacArthur spent 30 hours a week preparing sermons and delegated almost all other pastoral responsibilities to the church’s elders and lay leaders. 

The church grew rapidly. Grace built a new building that could seat 1,000 in 1971 and expanded again in 1977, tripling in size. It became the largest Protestant church in Los Angeles by the end of the decade.

The demand for recordings of MacArthur’s sermons also exploded. Church members sent out 5,000 tapes every week, then 15,000, then 30,000. By the end of the ’70s, more than 100,000 Christians around the country were receiving MacArthur’s recorded sermons every week. The church also launched a separate ministry, Grace to You, to broadcast MacArthur’s messages on Christian radio.

“John’s ministry proves how timeless preaching can be when it is merely sound, clear biblical exposition,” Phil Johnson, executive director of Grace to You, said in 2011. “If the aim of preaching is the awakening of spiritually dead souls and the cleansing and transformation of lives spoiled by sin, then all that really counts is that the preacher be faithful in proclaiming the Word of God with clarity, accuracy, and candor.”

Read it all.

Expository preacher John MacArthur died Monday at the age of 86.

He said the most important mark of his ministry was that he explained the Bible with the Bible.https://t.co/qUiMDTIxLW

— Christianity Today (@CTmagazine) July 15, 2025

Instead, a thoroughly biblical understanding of epistemic humility means rejoicing in a relationship with the eternal God and trusting that his vast and timeless knowledge far exceeds our own. I may not be certain about many things, but I have decided to follow Jesus, the only begotten Son of God, because he has given me good cause to trust him. In fact, I would do well to trust him more than I trust myself.

Jesus himself presents a remarkable example of this kind of humility. He alone had every right to approach life with absolute unmitigated certainty in the fullness of his knowledge, and yet he sought the will of his Father and submitted to the uncertainties of life in human form. Luke tells us that he “grew in wisdom,” listening to the priests and asking questions as a boy (2:52). He taught with divine authority but openly confessed that there were things he did not know which he left in the capable hands of the Father (Matt. 24:36).

If our Lord Jesus possessed and expressed this kind of humility, what excuse do we have?

In light of all this, I feel I can answer my student’s question with a bit more confidence. Yes, a Christian should have an open mind, if the term is rightly understood.

Read it all.

“What if there is no contradiction between unshakeable faith and intellectual humility?” asks Benjamin Vincent. https://t.co/DQi1yAUUwa

— Christianity Today (@CTmagazine) March 24, 2025

McCartney said Promise Keepers grew out of tension in his own life. His zeal for success as a football coach came into conflict with his desire to be the husband and father he felt God wanted him to be. His struggle to reconcile those tensions led him to launch the ministry that fused evangelical spirituality, big-tent revivalism, sports celebrity, and therapeutic masculinity—and to eventually walk away from coaching while he was still at the top of his game.

He was inducted into the College Football Hall of Fame in 2013. But his greatest legacy was as a Christian. While many Christian football coaches came before him and many after, few burned as bright as McCartney or extended their influence as wide.

“Bill McCartney’s absolute commitment to Jesus Christ was and is a beacon for all of us,” Bill Curry, a coaching contemporary, told Christianity Today. “We will always remember and do our best to honor his memory.”

McCartney died on Friday, January 10, at the age of 84.

Read it all.

Bill McCartney led the Colorado Buffaloes to a national title and started a movement urging men to take responsibility for their faith, families, and communities.

The football coach died on January 10, at the age of 84.https://t.co/EcpYlsfejr

— Christianity Today (@CTmagazine) January 15, 2025

Five Grammys. Sixty Dove Awards. Fifty No. 1 radio hits.

Steven Curtis Chapman is not lacking in industry honors. But this week the Christian music veteran is getting a little extra special recognition. On Friday, he’s going to be inducted into the membership of the Grand Ole Opry. 

After nearly 40 years in the industry, Chapman’s entry into the country music institution is a full-circle moment. He first performed on the storied Nashville stage as a 19-year-old aspiring musician, just starting his career. Now, he will have a permanent place there.

The Grand Ole Opry, a live radio program broadcast from Nashville since 1925, has a rich history, featuring some of the biggest names in country and popular music—artists like B. B. King, Mahalia Jackson, and The Beach Boys have all appeared as guests. Membership is a lifetime invitation to be part of the regular roster of Opry performers. There are currently only 74 members, including Dolly Parton, Reba McEntire, Garth Brooks, Luke Combs, and Lainey Wilson. 

Country artist Ricky Skaggs surprised Chapman with the membership announcement during a live show at the Opry in July. Chapman will be the first contemporary Christian music (CCM) star to become a member.  

Read it all.

Thanks to my friends at @CTmagazine for this great article!https://t.co/OhokiVeeFe

— Steven Curtis Chapman (@StevenCurtis) October 31, 2024

[On] October 31, Reformation Day, evangelicals in Argentina [had] an extra reason to celebrate, as their country officially recognizes the National Day of Evangelical and Protestant Churches.

A bill calling for this recognition was approved by the lower Congreso de la Nación chamber, the Chamber of Deputies, last year. In April, the bill was unanimously approved in the Senate Chamber and then signed by president Javier Milei. 

“Today we are not celebrating a religious holiday,” said Christian Hooft, who leads ACIERA (Alliance of Evangelical Churches in the Republic of Argentina), at an event celebrating the day last Monday. “We are celebrating the historical identity of the faith of millions of Argentine citizens.”

Argentina’s evangelicals have long sought this recognition. The country’s Supreme Court has ruled that the country has no official or state religion, and its constitution guarantees freedom of religion, but it also states that “the federal government supports the Roman Catholic apostolic faith.”

Read it all.

Argentina has officially moved to celebrate the National Day of Evangelical and Protestant Churches.

Church leaders are grateful for the government recognition—and seeking to give back.https://t.co/GeWeJuLxga

— Christianity Today (@CTmagazine) November 1, 2024

In a significant interview on the Rest is Politics Podcast England’s Archbishop of Canterbury Justin Welby, has denied the teaching of the Bible, and the teaching of his church. 

It is Archbishop Welby’s most public betrayal of his ordination and consecration vow to ‘banish error and to uphold and defend the truth taught in Scripture.’

Archbishop Welby’s comments came on the eve of an important House of Bishops meeting in the UK, which considered a request from a group called The Alliance, consisting of 2360 clergy whose churches represent 42% of the Church of England’s Sunday attendance, and who hold to the Bible’s teaching on sexuality.

Please watch it all:

Note especially these sections–

“…the conservatives, the Bible people and the traditional Catholics won’t come under the jurisdiction, or if you like the false teaching bishops, but will come under a separate Province, separate episcopacy…” and that  “…first order difference requires first order differentiation…”

As well as

“… there’s still ongoing discussion- like the House of Bishops have always said we’ll need to give some kind of provision for those who in conscience can’t go along with this, but that process has really not got anywhere so even though we’re still charging down the direction of blessing for same sex unions a clear trajectory towards same sex marriage for clergy and standalone services, kind of pseudo-marriage services for same sex couples we’ve not had any real details about settlement and some kind of offer.”

“And anything that’s been on the table that the Bishops have discussed has been very much of a second order, so basically they’ve dismissed it. Many have said ‘look you don’t really represent very many, it’s just a few leaders and most people don’t really like this. You’re going to get much, much less, if anything it will be second order differentiation, so I don’t think they’ve really heard how many of us are out there and how seriously we hold this. We can’t accept less than we’re asking for.”

And, finally, this in reference to the completely avoidable and disastrous TEC situation:

“Some of us have been saying ‘look across the Atlantic – we’ve got to avoid an Episcopal style train crash which has led to a complete split with… a very large grouping of Orthodox Anglicans who are no completely separate from the Episcopal church and the cost has been massive emotionally, spiritually, missionally and there’s been to many who said that would never happen here but actually there’s a stronger Orthodox grouping here in the Church of England..” [hat tip: Anglican Futures]

“When I came to CHBC,” Dever explained, “I was very clear with them that I was happy for every aspect of my public ministry to fail, if necessary, except for the preaching of God’s Word.” The hyperbole was intentional. Dever wanted the church to understand the primacy of the preached Word in the congregation’s life.

“Preaching is central to the pastoral ministry,” Dever explained at the congregational Q&A in 1993. “A lot of churches in America don’t think that. I think they’re wrong.”

Dever began by preaching expositionally through Mark’s Gospel. From his time studying the Puritans, Dever realized that in a “Christian culture,” the way you preach evangelistically to self-conscious Christians who may not be converted is by constantly repeating the same truth in sermons: This is what a Christian is like. The Gospels provided the perfect lens to do so through Jesus’s words.

Read it all.

What are the marks of a faithful pastor?

Preach
Pray
Love
Stay

On the 30th anniversary of Mark Dever's installation as pastor of @CHBCdc, here are some reflections on how these goals have shaped Mark's ministry on Capitol Hill.https://t.co/rhunQTIFQm

— Caleb Morell (@calebmorell) September 25, 2024

“Ecclesiology has really become the driving doctrine,” said Holy Joys board member David Fry, who is also senior pastor of Frankfort Bible Holiness Church in Frankfort, Indiana. “We want to write theology for the church and developing healthier churches.”

Chris Lohrstorfer, associate professor of Wesleyan theology at WBS, said Wesleyan ecclesiology offers a vision of the church as a community. Many people, in recent years, have craved a community-oriented Christian life, he said, and that has only increased in response to what some experts have called an “epidemic of loneliness.”

“The Wesleyan understanding of church and Christianity is … what our society is looking for,” Lohrstorfer said.

Read it all.

Nearly 20 years after the rise of New Calvinism, a movement among today's young people is turning to Methodist tradition and Wesleyan theology. @CTmagazine reports: https://t.co/pKBkr936ce

— kate shellnutt (@kateshellnutt) September 17, 2024

In another investigation, [Marshall] Allen reported that Dignity Health, a large religious health system that described itself as carrying on “the healing ministry of Jesus,” had refused to cover the medical expenses of an employee’s three-month-premature baby. Dignity claimed the woman hadn’t filled out the necessary paperwork and that she bore sole responsibility for a nearly $1 million hospital bill, though she had enrolled her baby with the insurer from the NICU.

After Allen called the company with questions, Dignity reversed its decision and retroactively covered the baby, who survived.

“Some people might think that Christians are supposed to be soft and acquiescent rather than muckrakers who hold the powerful to account,” he wrote in The New York Times. “But what I do as an investigative reporter is consistent with what the Bible teaches.”

Allen argued that the Bible “teaches that people are made in the image of God and that each human life holds incredible value.”

A Christian journalist, he said, should be comforted by God to be a comfort to others. A Christian journalist should rebuke deception and unfair practices. A Christian journalist should get all sides of the story, in line with Proverbs’ call for hearing multiple witnesses. And a Christian journalist should admit and correct mistakes with humility. He also shared this vision of Christian journalism in lectures to journalism students at The King’s College.

“He saw this work as redemptive and Christian in nature,” said Paul Glader, a friend of Allen’s and a former journalism professor at King’s. “He did amazing work investigating the health care bureaucracy and bullies, seeking out answers and truth for the little guy—all of us consumers.”

Marshall Allen, a Christian muckraker who held the health care industry accountable, has died at age 52.

His obituary from @emlybelz:https://t.co/jKrQA3nle3

— Christianity Today (@CTmagazine) May 23, 2024

From there:

There’s a lot of water going under the Living in Love and Faith Bridge right now, including today, the 16th of May, a discussion at the House of Bishops. Whilst we do not know what they will conclude and what therefore will be brought to General Synod in July, it is clear that two things are going to happen. One, that the so-called ‘standalone services’ for blessings of same-sex relationships will be made possible.

And secondly, that, probably by the removal of ‘so-called’ discipline, that clergy in some dioceses are going to be able to marry their same-sex partners. Maybe as soon as this autumn. These are big changes, and I think it’s fairly clear that they are indeed indicative of a change of doctrine.

John Dunnett named new national director of the Church of England Evangelical Councilhttps://t.co/jjh3UMgwTm pic.twitter.com/YTRYb1tAkq

— Anglican Ink (@anglicanink) May 9, 2023

“It may be that God is destroying the Church of England and who am I to stand in his way?

“The real tragedy would be if, in this traumatic, confusing time, if all of the evangelicals and the broader Orthodox group fall out with each other… if we can bear with each other in our different strategies, then that will be what we need (in whatever the future in England is going to be), whether that’s within the Church of England or outside.

Charlie Skrine, the senior minister of All Souls Langham Place London, says his church (and other evangelical churches in the UK) are in a world of pain at the moment over the growing split in the Church of England.

Mr Skrine, who is speaking at the Evangelical Fellowship in the Anglican Communion Conference in Sydney, says All Souls is united in it’s commitment to biblical teaching on sexual ethics, but divided on what the best response should be.

Read and listen to it all.

There is a lot of craziness out there, but it’s hard to persuade people they need renewal, even repentance, if the primary thing they hear from you is that they are wicked, crazy, or stupid. It was a truism in the evangelicalism I grew up in, but like many truisms, it circulated for a reason: they won’t care how much you know until they know how much you care. One of the knocks on Moore from his co-religionists to his right is that he curries favor with cultural elites at the expense of his less sophisticated co-religionists. Even though Moore remains robustly pro-life and traditional on sexual ethics, critics will point to his New York Times columns and his upcoming appearance in a Rob Reiner–produced film that lambastes conservative Christians. I wish this book did more to counter this criticism.

If there is a primary fault in Losing Our Religion, it is that Moore’s understandably personal and near-gobsmacked account of what went sour between him and his church compromises his standing to appeal to his brothers and sisters to choose a more excellent way. Having read and listened to Moore for some time, I believe he loves the evangelical church, and even still the SBC; but at times, the book runs the risk of conveying a contempt that former American Enterprise Institute president Arthur Brooks warned us about.

This risk is truly unfortunate, for in addition to elements of memoir, jeremiad, lament, and indictment, the book includes several counts of Moore’s wisdom and counsel for persevering through a challenging season. Under subheadings like “Rekindle Awe,” “Cultivate Loyalty in Community,” “Believe and Share the Gospel,” and “Pay Attention to Means, Not Just to Ends,” Moore’s pastoral voice takes center stage and points his readers toward healthier ways of cultivating peace of mind and engaging our neighbors and society. And Moore’s conclusion, relating his childhood profession of faith in Christ to where he is now in 2023, is a wonderful stand-alone meditation that reminds me of the best of evangelical faith and fervor.

Read it all.

It’s hard to persuade people they need renewal, even repentance, if the primary thing they hear from you is that they are wicked, crazy, or stupid. It was a truism in the evangelicalism I grew up in, but like many truisms, it circulated for a reason.https://t.co/m1c61pyMKw

— Public Discourse (@PublicDiscourse) January 17, 2024

As a white evangelical Christian who is also an academic historian, I face three questions as I think about King: (1) How should I understand King as a historical figure, in the context of his own time and place? (2) How should my understanding of King affect my own understanding of Christian theology and the Bible? and (3) How should my understanding of King and Christian theology affect my response to issues of racial justice today?

The first question is the easiest to answer: King was a complicated figure, but it seems clear that his theological and political views differed substantially from those of white evangelicals both then or now. To understand King’s views, we have to understand the history of the Black social gospel, as theological historian Gary Dorrien has argued.

The second question is more uncomfortable: Does white evangelicalism’s resistance to the ethics of King show that we’ve gotten our theology wrong, and should we therefore become converts to the Black social gospel?

We need to choose our Christian theology based on our understanding of biblical truth, not merely on our attraction to a particular way of life or our admiration of a Christian principle in action. But whenever we find evidence that our own theological tradition hasn’t adequately rejected a given sin, like racism, we should identify the theological blind spots that kept our tradition from seeing that evil. We should adopt instead a theological corrective that includes not only our own understandings of the Bible but also whatever biblical truths we find in other Christian traditions, including King’s theology and the theology of other Black Christians.

Regardless of our understanding of King, we also need to answer the question of how we should respond to racial injustice today—and whether we should appeal to King’s words when we do so.

Read it all.

An insightful reflection from Daniel K. Williams on the relationship of evangelicals to MLK, Jr. and how it has shifted over the years.

One takeaway: get better at seeing people from history in all their messy glory, not rushing to instrumentalize them.https://t.co/ypXy4T0dBF

— Trevin Wax (@TrevinWax) January 15, 2024

If you want to understand your own behavior, you must understand that all sin against God is grounded in a refusal to believe that God is more dedicated to our good, and more aware of what that is, than we are. We distrust God because we assume he is not truly for us, that if we give him complete control we will be miserable. Adam and Eve did not say, “Let’s be evil. Let’s ruin our own live and everyone else’s too!” Rather they thought, “We just want to be happy. But his commands don’t look like they will give us the things that we need to thrive. We will have to take things into our own hands—we can’t trust him.”

—Tim Keller, The Prodigal Prophet: Jonah and the Mystery of God’s Mercy (New York: Viking, 2018). pp.137-138, shared by yours truly in the morning sermon

KINDLE DEAL: "Timothy Keller: His Spiritual and Intellectual Formation" by @CollinHansen is $5.99. This book is an excellent read, *especially* for the bibliography all those who influenced and shaped Tim Keller. https://t.co/dG221YZAeE (affiliate link) pic.twitter.com/HTqUHP3V65

— Barnabas Piper (@BarnabasPiper) December 13, 2023

For many in the Church of England a line was crossed this week that we prayed and hoped would not happen.

On Wednesday afternoon, the General Synod expressed its support by a tiny majority of just a few votes for the continued implementation of the House of Bishops proposals to change the position and practice of the Church of England with regards to sexual ethics and marriage.

In practice we now expect the bishops to commend prayers of blessing for same sex couples by mid-December (and provide dedicated services soon after), to prepare guidance which will make it possible for clergy to marry their same sex partners, and that future ordinands will not to be asked to indicate whether their lifestyle and personal relationships are in keeping with the doctrine of the Church of England.

We believe these proposals are being pursued without adequate provision and protection for those holding to the biblical, historic and global majority Anglican view on marriage and sexual intimacy. This underlines the failure of leadership by the archbishops and divided House and College of Bishops….

Read it all.

Responding to the 15 November 2023 General Synod decision: looking forward – The Church of England Evangelical Council https://t.co/uCRNEJTIW2

— Simon Sarmiento (@simonsarmiento) November 18, 2023

From there:

“CEEC is grieved and saddened that the General Synod passed a motion earlier this afternoon to continue with the implementation of the bishops’ proposals. These proposals depart from a biblical understanding of sex and marriage, in particular by enabling blessings for same sex couples in parish churches. This decision follows a process that has been widely observed as unduly hasty, incomplete and haphazard.

“This is, however, more than just a departure from the biblical understanding of sex and marriage. Sadly, today marks a ‘watershed’ moment, in that it appears that the Church of England no longer sees Scripture as our supreme authority.

“If the bishops continue with the implementation of their proposals, we believe this will have a devastating impact on churches across the country and beyond. It will tear local parish congregations apart, damage the relationship between large numbers of clergy and their bishops and cause churches across the dioceses to feel as though their shepherds have abandoned them. It may also serve a final blow to the unity of the Anglican Communion.

“CEEC longs for a resurgence of faithfulness to biblical teaching, which would deepen the unity for which Jesus prayed in John 17.

“CEEC is committed to supporting the ministry of orthodox evangelical lay people and ministers across the dioceses. In the next few days CEEC will announce a series of provisions for orthodox evangelicals and work to do all it can to ensure evangelical life and witness in the Church of England continues for years to come.”

From there:

The decision of the General Synod to support the bishops of the Church of England in their intention to make provision for blessings for couples in same-sex relationships represents a shocking departure from the teaching of God’s Word, which will have serious and distressing repercussions.

I should stress that there is no disagreement about the great dignity of all people, made in God’s image and deeply loved by him. We all affirm the importance of welcoming everyone to our churches, whatever their sexuality or relational circumstances. The division is about sex and marriage. The Bible’s teaching is clear, as taught by the universal church down the ages, that God intended his good gift of sex to be reserved for the marriage of a man and a woman (see my recent publication Together in Love and Faith? for more detailed teaching on this and related matters).

By offering the prayers they have published, the bishops will be giving authority (to those clergy who wish to use them), to bless in God’s name behaviour which the Bible calls sin. This is a very grievous step to take, which will cause serious spiritual damage and result in deep division within the Church of England and wider Anglican Communion.

Although the blessings will only be formally commended after the bishops publish further guidance in the summer about the context in which they can be used, the direction of travel is clear. In our distress, and perhaps confusion, we should remember that Christ is lovingly sovereign over his church and his purposes will prevail. We should also be encouraged by the principled, robust and united opposition to these proposals from over 40% of the Houses of Clergy and Laity in Synod, as well as a handful of bishops. That is a significant grouping which, in fellowship with the great majority of global Anglicans, alongside faithful Christians of all traditions and denominations, is determined to continue to walk together in obedience to Christ, as we seek to bear witness to him in our lost and needy world. We cannot, however, travel with those who are leading people away from God’s ways.

St Ebbe’s clergy have already declared that we are in impaired communion with the bishops in our diocese, which means that we will not welcome them to preach, confirm, ordain or conduct our ministerial reviews, and we will not take communion with them. The PCC has also taken action to ensure that any money we pay within the diocese is distributed via the Oxford Good Stewards Trust and is only used for faithful gospel ministry and essential administrative costs. We will be working closely with others, especially within the Church of England Evangelical Council, to discuss what other actions we can take, either individually as churches or together, both to distance ourselves from false teaching and to promote the cause of the gospel. As a larger church, we are especially conscious of our responsibility to help and support smaller evangelical churches, as well as faithful clergy and laity who are in the especially vulnerable situation of serving in churches where their congregations are divided or against them on these issues.

The debate within Synod, and the decision it made, bear witness to a division which goes far deeper than that over the particular presenting issue. There are now two distinct groups within the Church of England. One has chosen the way of compromise with the world and disobedience to God’s word; the other is determined to stay faithful to Christ, whatever the cost. It has been very encouraging to see deepening bonds growing between orthodox Anglicans, from different evangelical and other orthodox ‘tribes’. In the months, and no doubt years, ahead we will be seeking to build new structures that will, God willing, enable us to maintain distance from those who have gone down the wrong path, while working together with orthodox Anglicans in the cause of the gospel.

There will be significant challenges ahead, as we are forced to distance ourselves from many within the Church of England, while being faced with bemusement and, no doubt hostility, from the watching world. Perhaps most painfully, we will have to face differences amongst friends about how to respond to these realities. Our consciences and contexts differ. For myself, along with very many others, I am determined to stay to contend for truth and bear witness to Christ within the Church of England, and believe we can do so with integrity, certainly at this time and for the foreseeable future. Others, for varying reasons, whether principled, pragmatic or both, will choose a different path. Let us determine to resist the devil in his attempts to divide us and keep looking to our loving God. We are in desperate need of his mercy, because of our many sins, his wisdom in our perplexity and his strength in our weakness.

Two things stand out at this point. First, Stanley and the pope seem to have missed something very basic: Christian pastoral strategy cannot be developed in isolation from Christian anthropology. Both the question of sexual identity and the politics that surround it are not primarily concerned with sexual behavior. They are actually about what it means to be a human being. For Christians, far more is therefore at stake in this debate than the question of which sexual acts are moral and which are immoral. Once sex becomes recreation and once it is detached from the body’s own sexual script, what it means to be human has fundamentally changed. Sexual complementarity, the telos of marriage, and the analogy between Christ and the church all lose their significance. In a society like ours, therefore, how we think about what it means to be human has undergone a significant change. The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man. Failure to see this and then try to argue that codes of sexual morality are negotiable and can be subordinated to pastoral strategies of love and affirmation is to contradict central tenets of the Christian faith.

Second, the emergence within the orthodox church of voices prepared to identify Christian teaching and practice as the problem in this area may seem edgy and prophetic to those involved—“Didn’t the church get slavery wrong?”—but in reality it is as unprophetic as is possible. The church has always had—and needed—prophets because she is a fallible institution made up of fallible people. And yes she has made some terrible mistakes, not least with the matter of slavery. But what is interesting today is the inverted role of the modern prophet. While Isaiah and his colleagues saw their task as calling the people away from the anthropology of the wider world and back to that of the covenant God, today’s prophets seem to see their task as being religious mouthpieces for the priorities of the wider culture, calling the church away from a Christian anthropology and toward that of the world around. It is one thing to have The New York Times, The Atlantic, and MSNBC pointing to the church’s teaching as problematic because it will not recite the liturgy of the world. It is quite another thing to have Christians effectively proffer precisely the same criticism of brothers and sisters in Christ. Prophets warn the church when she is too close to the world. They do not go to the world to tell the pundits that the church is not worldly enough. The pope’s ambiguity and Stanley’s casuistry serve only to embolden the representatives of the pseudo-prophetic industry of Christian leaders who delight in telling the world that, yes, the church really is the problem.

Read it all.

The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man.https://t.co/WypVT4N0Rr

— First Things (@firstthingsmag) October 5, 2023

I’m grateful for the humor infused into our friendship. But I’m also grateful for the ways Tim Keller encouraged me. One such occurrence was at the conclusion of a conference when I was walking him out of the venue. As we made our way toward the exit, he stopped. When I turned around and walked back to him, this six-foot-five man extended his arm, pulled me in, and said, “You’re doing really good work here.” It was the most awkward, most affirming hug I’d ever received.

Yet, what’s equally important to the humor and the encouragement is the way Tim Keller shaped me as a preacher. Before I encountered him years ago, my messages were heavy on how-tos and performance. Do this. Become that. But in every single sermon I preach today, I strive to direct people to worship Jesus and adore him more as opposed to inspiring them to work harder as Christians.

I believe Tim was quoting D. Martyn Lloyd-Jones when he said, “There ought to come a time in every message where the pen goes down and the eyes go up and you stop saying, ‘Oh my God, look at all the things I have to do for you. And you start saying, ‘Oh my God, look at all the things you’ve done for me.’”

Read it all.

“Before I encountered Tim Keller years ago, my messages were heavy on how-tos and performance,” writes @jdgreear.

“But in every single sermon I preach today, I strive to direct people to worship Jesus and adore him more.”https://t.co/3sqHHvYefP

— Christianity Today (@CTmagazine) September 25, 2023

In other words, we’re tempted to “worship and serve what God has created instead of the Creator” (Rom. 1:25, GNT)—even more so because our newest creation isn’t just mute wood and stone that “cannot speak” but a conversationalist that can “give guidance” (Hab. 2:18–19). That conversationalist doesn’t deserve the reverence that’s reserved for God. But it does warrant respect.

“If we have an entity that looks like us, acts like us, seems to be a lot like us, and yet we dismiss it as something for which we shouldn’t have any concern at all, it just corrodes our own sense of humanity,” Brenner says. “If we anthropomorphize everything and then are cruel with the thing we anthropomorphize, it makes us less humane.”

We already know the potential for social media to turn us into crueler versions of ourselves. Christians find themselves at the whims of polarizing algorithms that push them to the extremes, and pastors find themselves struggling to disciple congregations about proper online behavior. On Instagram and Twitter (now X), however, a social component remains: We learn something from a scholar, share a meme that makes another user laugh, or see a picture of a friend’s baby. We are still interacting with people (though there are bots too).

But with ChatGPT, there’s no social component. That’s the danger. When you’re talking to a bot, you’re actually alone.

Read it all.

This CT cover story got me thinking of how much I instinctively "care" for robots—I say "poor thing" when my Roomba gets stuck, I feel bad that code generators never get a break … https://t.co/NHbctaKwWm

— kate shellnutt (@kateshellnutt) September 12, 2023

President and Mrs. Bush, I want to say a personal word on behalf of many people. Thank you, Mr. President, for calling this day of prayer and remembrance. We needed it at this time.

We come together today to affirm our conviction that God cares for us, whatever our ethnic, religious, or political background may be. The Bible says that He’s the God of all comfort, who comforts us in our troubles. No matter how hard we try, words simply cannot express the horror, the shock, and the revulsion we all feel over what took place in this nation on Tuesday morning. September eleven will go down in our history as a day to remember.

Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God. Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God.

We’ve always needed God from the very beginning of this nation, but today we need Him especially. We’re facing a new kind of enemy. We’re involved in a new kind of warfare. And we need the help of the Spirit of God. The Bible words are our hope: God is our refuge and strength; an ever present help in trouble. Therefore we will not fear, though the earth give way, and the mountains fall into the heart of the sea.

But how do we understand something like this? Why does God allow evil like this to take place? Perhaps that is what you are asking now. You may even be angry at God. I want to assure you that God understands these feelings that you may have. We’ve seen so much on our television, on our ”” heard on our radio, stories that bring tears to our eyes and make us all feel a sense of anger. But God can be trusted, even when life seems at its darkest.

But what are some of the lessons we can learn? First, we are reminded of the mystery and reality of evil. I’ve been asked hundreds of times in my life why God allows tragedy and suffering. I have to confess that I really do not know the answer totally, even to my own satisfaction. I have to accept by faith that God is sovereign, and He’s a God of love and mercy and compassion in the midst of suffering. The Bible says that God is not the author of evil. It speaks of evil as a mystery. In 1st Thessalonians 2:7 it talks about the mystery of iniquity. The Old Testament prophet Jeremiah said “The heart is deceitful above all things and beyond cure.” Who can understand it?” He asked that question, ‘Who can understand it?’ And that’s one reason we each need God in our lives.

The lesson of this event is not only about the mystery of iniquity and evil, but secondly it’s a lesson about our need for each other. What an example New York and Washington have been to the world these past few days. None of us will ever forget the pictures of our courageous firefighters and police, many of whom have lost friends and colleagues; or the hundreds of people attending or standing patiently in line to donate blood. A tragedy like this could have torn our country apart. But instead it has united us, and we’ve become a family. So those perpetrators who took this on to tear us apart, it has worked the other way; it’s back lashed. It’s backfired. We are more united than ever before. I think this was exemplified in a very moving way when the members of our Congress stood shoulder to shoulder the other day and sang “God Bless America.”

Finally, difficult as it may be for us to see right now, this event can give a message of hope–hope for the present, and hope for the future. Yes, there is hope. There’s hope for the present, because I believe the stage has already been set for a new spirit in our nation. One of the things we desperately need is a spiritual renewal in this country. We need a spiritual revival in America. And God has told us in His word, time after time, that we are to repent of our sins and return to Him, and He will bless us in a new way. But there’s also hope for the future because of God’s promises. As a Christian, I hope not for just this life, but for heaven and the life to come. And many of those people who died this past week are in heaven right now. And they wouldn’t want to come back. It’s so glorious and so wonderful. And that’s the hope for all of us who put our faith in God. I pray that you will have this hope in your heart.

This event reminds us of the brevity and the uncertainty of life. We never know when we too will be called into eternity. I doubt if even one those people who got on those planes, or walked into the World Trade Center or the Pentagon last Tuesday morning thought it would be the last day of their lives. It didn’t occur to them. And that’s why each of us needs to face our own spiritual need and commit ourselves to God and His will now.

Here in this majestic National Cathedral we see all around us symbols of the cross. For the Christian–I’m speaking for the Christian now–the cross tells us that God understands our sin and our suffering. For He took upon himself, in the person of Jesus Christ, our sins and our suffering. And from the cross, God declares “I love you. I know the heart aches, and the sorrows, and the pains that you feel, but I love you.” The story does not end with the cross, for Easter points us beyond the tragedy of the cross to the empty tomb. It tells us that there is hope for eternal life, for Christ has conquered evil, and death, and hell. Yes, there’s hope.

I’ve become an old man now. And I’ve preached all over the world. And the older I get, the more I cling to that hope that I started with many years ago, and proclaimed it in many languages to many parts of the world. Several years ago at the National Prayer Breakfast here in Washington, Ambassador Andrew Young, who had just gone through the tragic death of his wife, closed his talk with a quote from the old hymn, “How Firm A Foundation.” We all watched in horror as planes crashed into the steel and glass of the World Trade Center. Those majestic towers, built on solid foundations, were examples of the prosperity and creativity of America. When damaged, those buildings eventually plummeted to the ground, imploding in upon themselves. Yet underneath the debris is a foundation that was not destroyed. Therein lies the truth of that old hymn that Andrew Young quoted: “How firm a foundation.”

Yes, our nation has been attacked. Buildings destroyed. Lives lost. But now we have a choice: Whether to implode and disintegrate emotionally and spiritually as a people, and a nation, or, whether we choose to become stronger through all of the struggle to rebuild on a solid foundation. And I believe that we’re in the process of starting to rebuild on that foundation. That foundation is our trust in God. That’s what this service is all about. And in that faith we have the strength to endure something as difficult and horrendous as what we’ve experienced this week.

This has been a terrible week with many tears. But also it’s been a week of great faith. Churches all across the country have called prayer meetings. And today is a day that they’re celebrating not only in this country, but in many parts of the world. And the words of that familiar hymn that Andrew Young quoted, it says, “Fear not, I am with thee. Oh be not dismayed for I am thy God and will give thee aid. I’ll strengthen thee, help thee, and cause thee to stand upon “thy righteous, omnipotent hand.”

My prayer today is that we will feel the loving arms of God wrapped around us and will know in our hearts that He will never forsake us as we trust in Him. We also know that God is going to give wisdom, and courage, and strength to the President, and those around him. And this is going to be a day that we will remember as a day of victory. May God bless you all.

🇺🇸 In Memoriam #September11 pic.twitter.com/0tnKjDTywR

— William Reymond (@WilliamReymond) September 11, 2023