What do our churches mean by “catholic” when we recite the Nicene creed (381) and declare our belief in the one, holy, catholic, and apostolic church?
The charge of anti-catholicity, when used to critique ecclesial convictions, evinces an inadequate understanding of catholicity.
How do we decide when and to what extent to cooperate with churches that are more or less like-minded?
Fundamentalism blinds us to healthy catholicity and theological error due to pride in a sterile, tightly-packaged belief system.
The church’s catholicity is the simple acknowledgement that the church is not confined to any one place or people.
How can pastors encourage their congregations to appreciate ecclesiological distinctives without discarding a spirit of catholicity?
When pastors log on to social media and berate others relentlessly, post incessantly, or communicate inappropriately, it is very likely that red flags were visible before the point of crisis.
The implication of multi-site/service models is that the best way for the lost in your town, city, or country to hear the gospel is the expansion of one particular empire.
As effective of an evangelistic preacher as C. H. Spurgeon was, he knew that he could not evangelize his community alone. He needed his congregation alongside him.
Every Christian, church, and pastor lives in a specific context. It’s increasingly difficult to remember our particularity in the digital age.
Once we learn to hold on to our members loosely, assuming they are joining another gospel-preaching church, we will begin to enjoy the benefits of leading some to flourish elsewhere, blessing other churches as a result.
Local church membership is too important to be mediated by a screen.
Churches ought to relate in four specific and interconnected ways.
Congregationalism is not only applicable for starting a church in the Confucian context but also beneficial for the long-term health of churches in East Asia.