Podcasts about Ecclesiology

Jason and Willy are back with their annual post-Synod recap, and the mood is different than it used to be. This isn't a denomination bracing for a fight; it's one taking stock of how far it has come. Willy is relatively satisfied with Synod 2026 — a give-and-take week with real wins and real losses — and Jason agrees, framing his disappointments as wisdom calls rather than make-or-break ones. The throughline this year, borrowing a line from Derek Buikema, was a willingness to stop deferring everything to process and just make decisions now. The biggest win is the virtual church decision. After leaving the door cracked last year, Synod acceded to the Atlantic Northeast overture and declared plainly that a church meeting exclusively online is not a true church — rooted in Acts and the Belgic Confession, and framed well by Chad Steenwyk as chair. The biggest loss is the Classis Wisconsin overture for a study committee on Reformed ecclesiology, which failed 106 to 71. Jason's frustration isn't the defeat but the reason: the whole debate collapsed into a conversation about money and pragmatism — the very disease the overture was trying to treat. His verdict on the leading floor argument is unprintable-adjacent: it sounds good, but it's crap. The episode closes on the two-year Christian nationalism study committee. Both hosts are skeptical, not because the issue is unimportant but because nobody can define the term — a point Al Mohler recently made by calling it a rebrand of "fundamentalist." Jason is genuinely thankful Synod refused the overture's proposed definition, but he expects two years of study to produce a definition that helps no one. What stings most is the contrast: a committee for the buzzword, none for the root issue. So the Messy Reformation will do the ecclesiology work itself — grassroots. Timestamps: 0:00 — Intro and overall thoughts on Synod 2026 3:14 — Willy: relatively satisfied; a give-and-take synod 5:22 — "We're just going to do it now": Synod's new decisiveness 6:35 — The virtual church decision: online-only is not a true church 9:18 — Digital church versus digital ministry 9:35 — The Classis Wisconsin ecclesiology overture fails, 106 to 71 13:21 — Pragmatism on the floor: "his argument sounds good, but it's crap" 14:05 — The cracked-foundation analogy and planting Reformed churches 16:03 — An invitation to fund Reformed ecclesiology work 16:44 — The Christian nationalism study committee 18:19 — Al Mohler: a rebrand of "fundamentalist" 20:08 — Thankful Synod didn't adopt the proposed definition 21:12 — Chasing a ghost: two years, and a committee for the buzzword but not the root Join and support us on Substack: https://themessyreformation.com/ Intro music by Matt Krotzer

When everything around a church is changing, how can it rediscover who God has called it to be? In this episode we welcome Rev. Dr. Ryan Jackson, Senior Pastor of the Capital Church near Raleigh, North Carolina, to talk about his experience in the CPT's first Church Identity Cohort.Ryan reflects on 17 years of ministry through seasons of change, staff transitions, and post-pandemic challenges that prompted his church to revisit foundational questions of identity and mission. We discuss the connection between pastoral and ecclesial identity, the role of theological reflection in church life, and the importance of forming leaders who can faithfully guide congregations into the future.We also explore the value of mentoring, cross-denominational dialogue, and collaborative discernment as churches seek a deeper understanding of who God has called them to be.Whether you're a pastor, church leader, or ministry team member, this episode offers practical encouragement for leading with clarity, conviction, and a strong sense of church identity.Join us at the CPT Conference

Join Braydon and Mandy on today's podcast as we tackle some of the questions that came out of Sunday's Sermons.Unmissable Church: Why you need church and church needs you - Richard Sweatman & Antony BarracloughThe Living Church - John Stott

The relationship between the Church and the world has been a subject of debate since the Church's earliest days. In ⁠A Church for a Secular World: The Development of Klaas Schilder's Ecclesiology⁠ (Brill, 2025), Marinus De Jong explores how Stanley Hauerwas, with his emphasis on the Church as polis, made a significant contemporary contribution—one that has also faced strong criticism. This study examines the distinctive insights of second-generation neo-Calvinist theologian Klaas Schilder (1890-1952) on this issue. Neo-Calvinism is renowned for its development of Reformed theology, particularly in this area, and Schilder builds on this tradition with a critical eye. Engaging with the increasing secularity of the twentieth century, he carefully interacts with Karl Barth's writings while refining his own perspective. In doing so, Schilder's position comes close to the Anabaptist stance of Hauerwas, yet remains firmly rooted in the Reformed understanding of creation. Marinus de Jong, Ph.D., is assistant professor of the theology of neo-Calvinism at Theologische Universiteit Utrecht, the Netherlands. He co-editedThe Klaas Schilder Reader: The Essential Theological Writings (Lexham, 2022). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The relationship between the Church and the world has been a subject of debate since the Church's earliest days. In A Church for a Secular World: The Development of Klaas Schilder's Ecclesiology (Brill, 2025), Marinus De Jong explores how Stanley Hauerwas, with his emphasis on the Church as polis, made a significant contemporary contribution—one that has also faced strong criticism. This study examines the distinctive insights of second-generation neo-Calvinist theologian Klaas Schilder (1890-1952) on this issue. Neo-Calvinism is renowned for its development of Reformed theology, particularly in this area, and Schilder builds on this tradition with a critical eye. Engaging with the increasing secularity of the twentieth century, he carefully interacts with Karl Barth's writings while refining his own perspective. In doing so, Schilder's position comes close to the Anabaptist stance of Hauerwas, yet remains firmly rooted in the Reformed understanding of creation. Marinus de Jong, Ph.D., is assistant professor of the theology of neo-Calvinism at Theologische Universiteit Utrecht, the Netherlands. He co-editedThe Klaas Schilder Reader: The Essential Theological Writings (Lexham, 2022). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The relationship between the Church and the world has been a subject of debate since the Church's earliest days. In ⁠A Church for a Secular World: The Development of Klaas Schilder's Ecclesiology⁠ (Brill, 2025), Marinus De Jong explores how Stanley Hauerwas, with his emphasis on the Church as polis, made a significant contemporary contribution—one that has also faced strong criticism. This study examines the distinctive insights of second-generation neo-Calvinist theologian Klaas Schilder (1890-1952) on this issue. Neo-Calvinism is renowned for its development of Reformed theology, particularly in this area, and Schilder builds on this tradition with a critical eye. Engaging with the increasing secularity of the twentieth century, he carefully interacts with Karl Barth's writings while refining his own perspective. In doing so, Schilder's position comes close to the Anabaptist stance of Hauerwas, yet remains firmly rooted in the Reformed understanding of creation. Marinus de Jong, Ph.D., is assistant professor of the theology of neo-Calvinism at Theologische Universiteit Utrecht, the Netherlands. He co-editedThe Klaas Schilder Reader: The Essential Theological Writings (Lexham, 2022). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The relationship between the Church and the world has been a subject of debate since the Church's earliest days. In ⁠A Church for a Secular World: The Development of Klaas Schilder's Ecclesiology⁠ (Brill, 2025), Marinus De Jong explores how Stanley Hauerwas, with his emphasis on the Church as polis, made a significant contemporary contribution—one that has also faced strong criticism. This study examines the distinctive insights of second-generation neo-Calvinist theologian Klaas Schilder (1890-1952) on this issue. Neo-Calvinism is renowned for its development of Reformed theology, particularly in this area, and Schilder builds on this tradition with a critical eye. Engaging with the increasing secularity of the twentieth century, he carefully interacts with Karl Barth's writings while refining his own perspective. In doing so, Schilder's position comes close to the Anabaptist stance of Hauerwas, yet remains firmly rooted in the Reformed understanding of creation. Marinus de Jong, Ph.D., is assistant professor of the theology of neo-Calvinism at Theologische Universiteit Utrecht, the Netherlands. He co-editedThe Klaas Schilder Reader: The Essential Theological Writings (Lexham, 2022). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

The stone builders reject becomes the cornerstone. God is building a temple — and you're not just a wall. You're a priest in it. Click here to read the sermon “A Spiritual House” 1 Peter 2:4–10 As we begin this morning, I want to thank you for hanging out with me for the past few Sundays. It has been a great time here at Yates. It is always a blessing to be with this corner of God's kingdom. A little heads-up on where we are headed in the next few weeks: I will not be here next week — Marty Childers from the Tri-West Association will be preaching that day — and then I will be back for two Sundays after that. I am excited to come back and spend a couple more weeks with you. Some of you already know — I am kind of like a bad penny. I keep coming back. So as we come to this morning, I want to continue a conversation that I have been having with you for the past few weeks. A couple of weeks ago, the point of the sermon was this: if you are a Christian, you are a saint. Sainthood is not a category reserved for an extraordinary group of Christians. Instead, it is a status bestowed by grace, and it is a calling that we pursue. To be a saint is to be a holy one of God. It means that you have been claimed by God and set aside by God for his purposes. So: you are a saint. Last week we continued that conversation to say this — and that is a good thing. Sainthood is not about being a goody two-shoes who never has fun. It is not about hypocrisy. It is not about being holier-than-thou. No — sainthood is about following Jesus into a vision of humanity. It is following Jesus into the people that God intends and calls us to be. You are a saint, and that is a good thing. Today we are going to move to this: we are saints together. If you are called to be a saint, that is not a lone wolf calling. Instead, you were called into a people. You were called into a community. And that communal piece is central to who we are. To talk about this communal dimension of sainthood this morning, I want to open the Bible with you to 1 Peter chapter two, verses four through ten. Let me give you a little backstory on what is going on in 1 Peter. Peter is writing to groups of people in places called Pontus, Galatia, Cappadocia, Asia, and Bithynia. These are groups of Christians who are falling on hard times because of their devotion to Jesus. The surrounding communities are not being kind to them; they are suffering for the name of Jesus. Peter writes into this setting. Through much of chapter one, he reminds them who they are and what they are called to. He uses different language, but he hits some of the same beats we have been hitting in the past couple of Sundays. In chapter one, verse fifteen, he says: "But just as he who called you is holy, so be holy in all you do; for it is written: 'Be holy, because I am holy'" (1 Pet 1:15, NIV). Peter is reminding these people that they have been called to holiness. They are to follow God into that calling — to reflect God to the communities around them. Then you come to chapter two. Peter gives them a few ways this is supposed to happen. In verse one he writes: "Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind" (1 Pet 2:1, NIV). If you are going to be holy, there are certain ways of being that you need to put away — ways of living that do not match the kind of life God is calling you to. And notice: Peter is already intimating the communal character. He says rid yourselves of malice, of deceit, of hypocrisy, of envy, of slander. These are all ways of being that destroy community. Put them away. And instead, Peter writes: "like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good" (1 Pet 2:2–3, NIV). Put away the ways of life that are not what God intends for you, and realize that your life of faith is not static. You are meant to grow up in your salvation. You are meant to be nourished by Christ. Which brings us to chapter two, verse four: As you come to him, the living Stone — rejected by humans but chosen by God and precious to him — you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame." Now to you who believe, this stone is precious. But to those who do not believe, "The stone the builders rejected has become the cornerstone," and, "A stone that causes people to stumble and a rock that makes them fall." They stumble because they disobey the message — which is also what they were destined for. But you are a chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. (1 Pet 2:4–10, NIV) It is a well-known and beautiful passage of Scripture. This morning I want to approach it not in order, but by taking up the middle first and then jumping back to the beginning to see how these pieces fit together. The middle — verses six through eight — is all about who Jesus is. To understand what is going on here, you need to understand that Christianity emerged in those first decades as an incredible surprise. Jesus came and fulfilled the role of Messiah, but he did it in a way that was unexpected. Come Good Friday, when Jesus dies on the cross, his followers believe the game is up. We had placed our hope in him, and yet he has died at the hands of the authorities. We must have misplaced our hope — until Resurrection Sunday, when we learn that even the grave could not keep Jesus down. He begins to appear to his followers. It turns out that Jesus really was the Messiah. The resurrection proves that. But he fulfilled that role in an unexpected way, which means we have to go back and reconsider everything that came before. It is kind of like one of those movies where a key piece of information is withheld until the very end. And then once that revelation is finally made, the light bulb goes off. You realize that everything has been leading to that point, and you have to go back and reconsider what came before. It is often such a gut punch that you have to watch the movie again, and as you watch it, you begin seeing clues all the way through. You wonder how you did not see it before. Imagine the disciples. Jesus has been raised from the dead. He really is the Messiah. But that means we have to go back and reconsider all of our preconceptions. As they return to the Scriptures, they start seeing those clues. They start saying: we can read this in light of Christ — in light of who he was, in light of who he is. In fact, Jesus himself had applied the Psalm that mentions a cornerstone to himself (cf. Matt 21:42, NIV). And so the disciples say: Jesus applied that to himself. There are other passages that have stones in them. Those seem to apply to Jesus too. What Peter does in this passage is stack all of these passages about stones and apply them to Christ. It goes like this. In verse six: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame" (cf. Isa 28:16, NIV). Then in verse seven: "The stone the builders rejected has become the cornerstone" (cf. Ps 118:22, NIV). And: "A stone that causes people to stumble and a rock that makes them fall" (cf. Isa 8:14, NIV). You can see how these come to be applied to Jesus. Here we have the Messiah who was rejected by the authorities, rejected by the world — and yet it turns out that he was indeed the chosen one of God. The stone the builders rejected has become the cornerstone. Notice the imagery Peter is drawing on. You have people building a building. They find a cut stone and say: that stone is not appropriate for our building; we will discard it. But it turns out that God has chosen that very stone to be not just any stone in the building, not just an appropriate stone, but the cornerstone. The cornerstone is the first stone that is laid in a building. It has to be cut perfectly, because it determines which way the building faces. It determines the angle of the walls. It is the first stone that gives shape to everything else. The stone the builders rejected has become the most important stone in the building. That certainly sounds like Christ. And there is also the promise that the one who trusts in this cornerstone God has laid will never be put to shame. That is us. We put our faith in this cornerstone. We will not be put to shame. But then there is also a stone that causes people to stumble — and we keep seeing people in our communities tripping over this message about Jesus. It is a message about rejection that is actually a message about acceptance and chosenness. The world may be rejecting Christ, but in God's eyes, Christ is the cornerstone: rejected, but actually precious and chosen by God. Remember, these are people experiencing rejection as they are true to Christ in the world. The same thing is true of them. Peter will go on to say: you are a chosen nation. This passage is in part about those who feel rejected actually being those who were chosen. Here is what I want you to see this morning. Peter goes a step further. He really plays on this idea of Christ as the cornerstone. The cornerstone is the first stone in the building. And when you zoom out, you start to see that the cornerstone is part of a larger structure. Go back to verse four: "As you come to him, the living Stone — rejected by humans but chosen by God and precious to him — you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet 2:4–5, NIV). Notice this. Jesus is the cornerstone, the first stone God has laid. And now each and every Christian also becomes a living stone that is built into what is called a spiritual house. That is temple language. The temple is God's special dwelling place on the earth. It does not mean that God is confined to the temple, but this is God's special dwelling. Peter seems to be saying that you have Jesus as this cornerstone, and around Jesus, on Jesus, in tune with Jesus, God is building a temple where he will dwell. You are the people of God. You are God's special dwelling place. Together, you are the spiritual house that God inhabits. You make up the walls of God's temple. And God dwells among you by the Holy Spirit. Jesus is the cornerstone. You are a living stone who, with other living stones, is being built into a spiritual house. But you do not just make up the structure. You are not just part of the walls of the temple. You also make up the ministry group within the temple. Peter goes on to say that God is building you up to be a spiritual house, to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. Not only do you together make up the special dwelling place of God — you are also the priests in God's house. And it is your vocation, both individually and together, to offer up spiritual sacrifices that are pleasing to God through Christ. Spiritual sacrifices has to do with what we do here on Sunday morning. It has to do with proclaiming the deeds of our great God. It also has to do with who we are throughout the week — who we are together, how we pursue this calling of sainthood together. You are part of God's house. You are a minister in God's house. You offer spiritual sacrifices to God. You are a priest. And this is where I want to camp out this morning — this idea of being priests before God. Now this is a place that Baptists love to camp out. How many of you have heard of the priesthood of the believer? We like to hammer home that we do not need a mediator between us and God, because Jesus alone is the mediator between humanity and God. And therefore, as Hebrews says, we can approach the throne of grace with confidence to receive mercy and to find grace (cf. Heb 4:16). So in one sense, we are priests before God. We are able in Christ to approach God without mediation, and we are able to offer sacrifices to God — those spiritual sacrifices we talked about just a moment ago. Priesthood is relationship to God. But here is where I really want to camp out this morning as well. It is not just about our relationship to God. It can also be about our relationship to one another — or maybe we could say it is about our relationship to God with one another. Here, maybe we could talk about sports. Anybody here play golf? Golf is an interesting game because it may be more fun in community — you can go out with other people — but ultimately you do not need anybody else to play golf. Sometimes we think about Christianity like that: it is really just me and God, and maybe sometimes it is more fun when there are other people around, but really I can do this on my own. But what if Christianity is less like golf and more like baseball or soccer? With those kinds of sports, you cannot play by yourself. You can toss the ball up and down, but you really need other people if you are going to play baseball. You can juggle the ball, but you need other people if you are going to play soccer. Christianity — church — is like that. It is a team sport in which we are brought together as the people of God. We approach God together. We serve God together. We pursue God together. It is a communal calling, this priesthood piece. We see this. We come together and we raise our voices together in praise. We seek to be the hands and feet of Jesus to our community together. And yes, we do that individually, but there is something special about when the people of God come together as priests who approach God and who, on God's behalf, approach the world. We are priests before God individually. And we are priests with one another. Do you remember last week, how we talked about how the Holy Spirit is bringing about fruit in our lives? Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (cf. Gal 5:22–23). We said: these are good things that we want. This is part of the life that God has for us; this is what God is bringing about. What is interesting about those qualities is that so many of them are communal. Yes, they have an individual aspect, but if you are going to love, you are going to love one another. Joy can be individual, but it is so much sweeter when we are joyful together. Peace — because we need peace among one another. Patience — have you met Baptists? Goodness, faithfulness, gentleness, and self-control. It is as if God is making us able to be community. God is fitting us to be a certain kind of people. We are priests with one another, which means it matters how we are with one another. There is one more piece of this priesthood that I want you to see. This is something that Baptists sometimes overlook, but it is really important. We are also priests to one another. Now that is not because we need a mediator between us and God. It is because God often chooses to work through people. How many of you have ever experienced a moment where a fellow Christian came alongside you and said the right word at the right time? It was almost like God had sent them to you. It was almost like they said the words that you knew you needed to hear from God. Priesthood can also work like that — where on God's behalf, we do the work, we say the words, we hold one another up. It reminds me of a story in Exodus. When the Israelites were attacked by the Amalekites, Moses sent Joshua and the fighting men down to battle. And it says that as long as Moses stood over that battle and held up his staff, they did well. But when Moses began to lower his arms, they began to lose — which becomes pretty problematic, because you can hold your arms up for a while, but eventually you are going to get tired. The way the story goes is that there were two people with Moses: Aaron and Hur. They realized they needed to help him. They pulled up a stone behind Moses so he could sit down, because even just standing had become too much. And then they stood on either side of him and held up his arms (cf. Exod 17:8–13). The Israelites won the battle that day because Moses held up his hands with that staff — and Moses held up his hands because Aaron and Hur gathered around him and helped him with the task. Sometimes church is like that. Have you ever felt like you have got this thing you have to hold up, but you are just so tired? And sometimes God chooses to work through people — to send them around us, to pull up a chair, to hold up our arms. The sainthood thing is not about being a lone wolf. It is about being called into a people. It is about being called together. Together we become the walls of God's temple. And notice how each stone offers support to the stones around it. Not only are you a member of God's dwelling — you are a priest in that dwelling. You are a priest before God. You are a priest with others. And you have the privilege, at times, of being a priest to one another. Yes, we are called to follow Christ and to become who we are called individually to be. And we are also given the privilege of being called into a people. Works Cited The Holy Bible, New International Version. 2011. Grand Rapids: Biblica. © 2026 Michael Smith. All rights reserved.

We welcome Darryl G. Hart back to Christ the Center to discuss Protestants and Patriots: Presbyterians in the Age of Revolution, published by the University of Notre Dame Press. Hart […]

Key texts: Romans 11:17-32, Genesis 15:13-16, Acts 1:6-8, Revelation 21:1-4. Unsponsored resource shout-out: Bible Talk podcast from 9Marks and Southern Seminary.Topics discussed: modern Israel, Romans 11, partial hardening, the fullness of the Gentiles, “all Israel will be saved,” the olive tree, Gentiles being grafted in, hope for ethnic Jews, modern Israel as a nation-state, prophecy, anti-Semitism, justice for everyone in the region, and why Christian hope rests in Christ rather than political leaders, borders, military power, or prophecy charts.Send questions to saltybelieverunscripted@gmail.com. Find more resources at saltybeliever.com.

We welcome Matthew Vogan to discuss The Nature of the Church by John Brown of Wamphray, a concise seventeenth-century work on Presbyterian ecclesiology republished by Grange Press. Brown, a Scottish […]

Key texts: Romans 9:1-8, Romans 10:1-4, Romans 11:1-6, Romans 11:25-36. Unsponsored resource shout-out: Three Views on Israel and the Church: Perspectives on Romans 9-11. Topics discussed: Paul's grief over Israel's unbelief, God's promises not failing, physical descent and the children of promise, Israel stumbling over Christ, zeal without saving knowledge, the remnant, and why Romans 9 to 11 matters before talking about modern Israel. Send questions to saltybelieverunscripted@gmail.com. Find more resources at saltybeliever.com.

In my life as a professional athlete and trainer, I realized there were 7 major areas to align for optimal performance. Over the course of the last several years of intense bible study and work, I have come to realize that this is also true for our walk with Christ. There are 7 major areas of doctrine that must be aligned, and when they are properly framed from a monergistic perspective — our entire experience of God and reality is transformed. * 00:00 - Introduction* 08:16 - A Little Story* 20:18 - The Narrow Road* 31:20 - Why it Starts & Ends with Monergism* 48:30 - Christology & The Trinity* 1:02:06 - Thanatology* 1:13:20 - Ecclesiology* 1:21:07 - Eschatology* 1:38:27 - Cosmology* 1:52:58 - The Sabbath* 1:59:37 - Final Thoughts This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.danceoflife.com/subscribe

Key texts: Ephesians 2:11-22, Galatians 3:16-29, 1 John 2:22-23, 1 Peter 2:4-10.Unsponsored resource shout-out: Reformed Sage.Resources mentioned: Discontinuity to Continuity by Benjamin Merkle and Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture.Topics discussed: replacement theology, dispensationalism, progressive dispensationalism, covenant theology, progressive covenantalism, continuity and discontinuity, Gentiles being brought near, Abraham's offspring, faith in Christ, one people of God, and why Romans 9 to 11 needs its own episode.Send questions to saltybelieverunscripted@gmail.com.Find more resources at saltybeliever.com.

The Daily Quiz - Science and Nature Today's Questions: Question 1: What is the planet whose list of moons includes Oberon and Titania? Question 2: What is Fetology the study of? Question 3: Which of the following is the main symptom of bronchitis? Question 4: What allergy is caused by the pollen of certain plants? Question 5: Which planet is never observable when the sky is fully dark? Question 6: What is the technical term for the process of breaking down food? Question 7: What is Ecclesiology the study of? Question 8: What is the sixth planet from our sun? Question 9: What is the Chemical Element Pa? This podcast is produced by Klassic Studios Learn more about your ad choices. Visit megaphone.fm/adchoices

In this special on-location episode of Christ the Center, Camden Bucey visits Gießen, Germany, to explore a remarkable work of confessional Reformed renewal. Through conversations with Johann, Lukas Strauß, and […]

Key texts: Matthew 2:13-15, Hosea 11:1, Matthew 4:1-11, John 1:14, Luke 22:20, Luke 24:44-47.Unsponsored resource shout-out: Biblical Theology by Nick Roark and Robert Cline, from 9Marks.Topics discussed: Jesus as the true Israel, Jesus succeeding where Israel failed, the stained glass illustration, the Davidic kingdom, Jesus as the true temple, questions about rebuilding the temple, the new covenant, and why Christians cannot jump from Abraham to modern Israel while bypassing Christ.Send questions to saltybelieverunscripted@gmail.com.Find more resources at saltybeliever.com.

Key texts: Jeremiah 31:31-34, Ezekiel 36:22-28, Ezekiel 37:15-28, Psalm 117.Unsponsored resource shout-out: Dig Deeper by Nigel Beynon and Andrew Sach.Topics discussed: exile, covenant failure, prophetic restoration, the new covenant, the law written on the heart, cleansing, new hearts, the Spirit, one people under one King, and the nations in God's promises.Send questions to saltybeliever@gmail.com.Find more resources at saltybeliever.com.

In this concluding installment of Vos Group's extended journey through Geerhardus Vos's Biblical Theology: Old and New Testaments, Camden Bucey and Lane Tipton reflect on one of the most significant […]

Jonathan Leeman contrasts two paradigms for conducting missions work. As President of Nine Marks, Leeman critiques movement-driven missions while advocating for church-centered missions as more biblically grounded. Two dominant paradigms compete within evangelical missions: movement-driven (emphasizing flexibility and speed) and church-centered (emphasizing ecclesiology and accountability). Church-centered missions proves more sustainable and biblically faithful. Evaluate your mission involvement through the lens of church health and accountability rather than movement metrics alone. Topics: Missions, Church, Ecclesiology, Missions Strategy, Ministry Paradigms

Key texts: Joshua 21:43-45, 2 Samuel 7, 2 Kings 17, 2 Kings 25, Luke 1:32-33.Unsponsored resource shout-out: The Charles Simeon Trust.Resources mentioned: Expository Preaching by David Helm and Listen Up! by Christopher Ash.Topics discussed: the promised land, Joshua's declaration that God kept his promises, the Davidic covenant, Israel's covenant failure, the divided kingdom, exile, restoration, and why the Bible's answer is bigger than a quick political slogan.Send questions to saltybeliever@gmail.com.Find more resources at saltybeliever.com.

Key texts: Exodus 19:3-6, Deuteronomy 7:6-11, Psalm 20:7.Unsponsored resource shout-out: In the Year of Our Lord by Sinclair Ferguson.Topics discussed: Israel as God's chosen people, deliverance before the law, covenant responsibility, holiness, vocation, and why “chosen” does not mean ethnic superiority.Send questions to saltybeliever@gmail.com.Find more resources at saltybeliever.com.

Pastoral ministry requires more than competence, productivity, or weekly sermon preparation. It requires deep theological roots and the kind of real friendship that helps a man endure, grow, and remain […]

In this episode, Camden Bucey speaks with Lee Hutchings and Ben Kappers about the work of planting churches according to the ordinary means of grace and learning to trust Christ […]

In this episode of Christ the Center, Camden Bucey and Lane Tipton continue their study of Geerhardus Vos's Biblical Theology. Turning to Vos's treatment of the kingdom of God and […]

From congregational autonomy to regional presbyteries to episcopal oversight, Michael Horton, Justin Holcomb, Walter Strickland, and Bob Hiller explain the scriptural reasoning and practical structures that shape how ecclesiology functions in their traditions. PARTNER WITH US - https://solamedia.org/partner/?sc=AS2502V When you become a partner today, you'll receive two remarkable books as our thanks: Rediscovering the Holy Spirit by Dr. Michael Horton and Praying with Jesus by Pastor Adriel Sanchez. We believe these books can guide you into a clearer understanding of the Spirit's work and a richer prayer life. FOLLOW US YouTube | Instagram | X/Twitter | Facebook | Newsletter WHO WE ARE Sola is home to White Horse Inn, Core Christianity, Modern Reformation, and Theo Global. Our mission is to serve today's global church by producing resources for reformation grounded in the historic Christian faith. Our vision is to see reformation in hearts, homes, and churches around the world. Learn more: https://solamedia.org/

What is a Presbyterian? Is Presbyterianism merely a style of church government, or is it a coherent biblical and theological system? In this episode, we welcome Matthew Adams and Ben […]

In a culture saturated with self-help strategies, identity politics, and the language of “manifesting,” where do Christians turn for a stable, coherent sense of self? On this episode of Christ […]

Matthew 18:15-2015 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”

"Ecclesiology on the Rocks" serves as a pivotal intersection of discourse between The Whole Church Podcast and Theology on the Rocks, marking the latter's inclusion within the Anazao Podcasts Network. In this episode, Joshua Noel chats with Dr. Rev Leah Robinson and Dr. Kristy Whaley about the distinctiveness of 'Theology on the Rocks' in relation to the other podcasts within the network. Central to the conversation is an exploration of how their theological discussions can foster unity amidst diverse perspectives. The trio delves into the implications of their shared faith experiences, as well as the challenges and joys that arise from engaging in theological discourse. The insights gleaned from this episode not only highlight the significance of community in theological discussions but also underscore the importance of celebrating shared beliefs while acknowledging differences.The episode serves as a pivotal moment in the ongoing discourse surrounding church unity and theological reflection within the Anazao Podcasts Network. Joshua Noel leads a compelling dialogue with Dr. Rev Leah Robinson and Dr. Kristy Whaley, who share insights from their own podcast, "Theology on the Rocks". They discuss the implications of scriptural teachings, even touching on Nehemiah's call for joy and celebration amidst communal grief, thus emphasizing the transformative power of understanding scripture in a communal context. The conversation evolves to address the broader societal challenges facing churches today, including issues of representation and inclusivity, as the guests reflect on their personal journeys and the importance of fostering dialogue within church communities. This thought-provoking episode ultimately encourages listeners to consider the role of their own faith practices in contributing to a more united and understanding ecclesial landscape.Takeaways:The episode features a crossover between The Whole Church Podcast and Theology on the Rocks, highlighting the integration of diverse theological discussions within the Anazao Podcasts Network.Joshua Noel chats with Dr. Rev Leah Robinson and Dr. Kristy Whaley about the unique contributions of Theology on the Rocks compared to existing shows on the network.Listeners are encouraged to reflect on the significance of joy and celebration in response to theological teachings, as discussed in the context of Nehemiah chapter 8 during the episode.The conversation reveals the challenges faced by contemporary ministers in navigating a culture of despair, emphasizing the importance of community and celebration as a response to theological reflection.The episode underlines the necessity for open dialogue and shared experiences among differing theological perspectives, fostering unity and understanding within the church community..Check out all of the other shows in the Anazao Podcast Network and find merch to support some of your favorite podcasts on the network's website:https://anazao-podcasts-shop.fourthwall.com/.You can leave a donation, buy podcast merchandise, check out previous series that we've done, or become an official member of The Whole Church Podcast on our website:https://the-whole-church-podcast-shop.fourthwall.com/.Check out more from Theology on the Rocks:

"Ecclesiology on the Rocks" serves as a pivotal intersection of discourse between The Whole Church Podcast and Theology on the Rocks, marking the latter's inclusion within the Anazao Podcasts Network. In this episode, Joshua Noel chats with Dr. Rev Leah Robinson and Dr. Kristy Whaley about the distinctiveness of 'Theology on the Rocks' in relation to the other podcasts within the network. Central to the conversation is an exploration of how their theological discussions can foster unity amidst diverse perspectives. The trio delves into the implications of their shared faith experiences, as well as the challenges and joys that arise from engaging in theological discourse. The insights gleaned from this episode not only highlight the significance of community in theological discussions but also underscore the importance of celebrating shared beliefs while acknowledging differences.The episode serves as a pivotal moment in the ongoing discourse surrounding church unity and theological reflection within the Anazao Podcasts Network. Joshua Noel leads a compelling dialogue with Dr. Rev Leah Robinson and Dr. Kristy Whaley, who share insights from their own podcast, "Theology on the Rocks". They discuss the implications of scriptural teachings, even touching on Nehemiah's call for joy and celebration amidst communal grief, thus emphasizing the transformative power of understanding scripture in a communal context. The conversation evolves to address the broader societal challenges facing churches today, including issues of representation and inclusivity, as the guests reflect on their personal journeys and the importance of fostering dialogue within church communities. This thought-provoking episode ultimately encourages listeners to consider the role of their own faith practices in contributing to a more united and understanding ecclesial landscape.Takeaways:The episode features a crossover between The Whole Church Podcast and Theology on the Rocks, highlighting the integration of diverse theological discussions within the Anazao Podcasts Network.Joshua Noel chats with Dr. Rev Leah Robinson and Dr. Kristy Whaley about the unique contributions of Theology on the Rocks compared to existing shows on the network.Listeners are encouraged to reflect on the significance of joy and celebration in response to theological teachings, as discussed in the context of Nehemiah chapter 8 during the episode.The conversation reveals the challenges faced by contemporary ministers in navigating a culture of despair, emphasizing the importance of community and celebration as a response to theological reflection.The episode underlines the necessity for open dialogue and shared experiences among differing theological perspectives, fostering unity and understanding within the church community..Check out all of the other shows in the Anazao Podcast Network and find merch to support some of your favorite podcasts on the network's website:https://anazao-podcasts-shop.fourthwall.com/.You can leave a donation, buy podcast merchandise, check out previous series that we've done, or become an official member of The Whole Church Podcast on our website:https://the-whole-church-podcast-shop.fourthwall.com/.Check out more from Theology on the Rocks:

Brian Moats on an introduction to ecclesiology. This was the first talk given at Trinity Presbyterian Church in Birmingham, AL in a series called "TPC 101," covering church basics. The entire, ongoing series can be found here: https://trinitypresbham.com/sunday-school/topical-thematic/ The Obscene Realm, a course with Matt Albanese March 12-14 https://theopolisinstitute.com/courses/vulgarity-profanity-and-euphemisms-in-a-biblical-worldview/ Theopolitan Ministry Conference 2026: The Work of the People July 13-14 https://theopolisinstitute.com/gatherings/the-work-of-the-people-the-2026-theopolitan-ministry-conference/ GIVE TO THEOPOLIS! theopolisinstitute.com/give/ Get the Theopolis App! app.theopolisinstitute.com/menu Use Code "theopolitan" to get your first month free! Sign up for In Medias Res mailchi.mp/0b01d726f2fe/inmediasres

Hosts Derek Rishmawy and Brad East are joined by Myles Werntz to discuss his Christianity Today Award of Merit-winning book, Contesting the Body of Christ: Ecclesiology's Revolutionary Century. Rather than systematic argument, Werntz uses narrative case studies examining how diverse Christian communities—from African Pentecostals to Korean Presbyterians—have embodied and contested the classical marks of the church. His starting premise: assume the Holy Spirit is at work in churches confessing Christ, then investigate what's happening. The conversation tackles tough questions about theological boundaries, ecumenical charity, and faithful disagreement when salvation is at stake. — Mere Fidelity is a podcast from Mere Orthodoxy and is listener-supported. If you would like to support this work, become a Mere Orthodoxy Member today at http://mereorthodoxy.com/membership. Get 40% of the Baker Book of the Month, Reading The Psalms As Scripture by James Hamilton and Matthew Damico, by using the promo code MEREFIDELITY at checkout. Get the book here: https://bakerpublishinggroup.com/products/9781683597766_reading-the-psalms-as-scripture — Key Topics Why the 20th century was revolutionary for the church (Vatican II, Pentecostalism, decolonization, ecumenical movement) Contestation as intrinsic to ecclesial life, not a bug but a feature Theological guardrails: the Nicene Creed, Scripture, faith-hope-love Limit cases: when does disagreement become denial of God's work? How to argue faithfully in a non-Roman Catholic ecclesiology Guest Myles Werntz, Professor of Theology at Abilene Christian University A podcast from Mere Orthodoxy

Sharifa Stevens Dr. Beth Felker Jones Why are we Protestant? Have you ever wondered what the differences are? BOW's guest for this episode is Dr. Beth Felker Jones, Professor of Theology at Northern Seminary, sits down with BOW Ministry Team Member Sharifa Stevens to talk about being a Protestant. They discuss how it intersects and differs from other Christian traditions. What are the major beliefs that differ? We so appreciate that Dr. Jones approaches this topic with grace and humility, not with an adversarial attitude. Dr. Jones' Resources Dr. Jones' book Why I Am Protestant Church Blogmatics Substack Bethfelkerjones.com This episode is available on video as well. Timestamps: 00:21 Introductions 01:46 Who is your audience? 04:35 Orthodoxy isn't about thinking right but about a right relationship with God. 08:50 God cannot be caged by a fallible church. 11:31 Why is Scripture alone, Sola Scriptura, such an important Protestant distinction? 16:31 Why is it good that Ecclesiology, the study of the church (the structure, etc.) is not that specific? 21:18 What makes Protestantism good for women? 25:30 The greatest challenge for Protestants today 26:33 What would you say to those who say that Roman Catholics and Eastern Orthodox aren't Christians? 27:12 Resources TranscriptSharifa >> Hello and welcome to Beyond Ordinary Women Ministry. I am Sharifa Stevens, one of the hosts of Beyond Ordinary Women. And today, I am very excited to talk to Dr. Beth Felker Jones. Dr. Jones. I love saying that, so I'll say that every time. Dr. Jones with a Ph.D. from Duke University, is a midwestern writer and professor of Theology at Northern Seminary. She writes theology and fiction, has published numerous books and writes regularly at her Sub Stack, which is entitled Church Blogmatics. I had to say that slowly. A lifelong book lover, as she writes about relationships, identity and redemption. Dr. Jones' latest book is entitled Why I Am Protestant. And we'll be talking about that book today. You can discover more about Dr. Jones on our website BeyondOrdinaryWomen.org. Welcome, Dr. Jones. Dr. Jones >> Thank you. Delighted to be here with you. Sharifa >> Thank you so much for being here. Let's jump right in, shall we? Dr. Jones >> Yeah. Sharifa >> Okay, so in your book, as you were writing your book, Why I Am Protestant, who did you imagine reading your book as you wrote it? Who are your ideal readers? Dr. Jones >> This is really bad writing advice, but I have trouble imagining my reader and I tend to just write. Really, it's awful. It's awful writing advice. But I suppose I hoped I was writing for other Protestants who might be thinking through both the joys and challenges of being Protestant, as well as for Christians in other traditions who might want to understand something more about the Protestant tradition. So that dual audience to mix it makes it a little bit trickier. Yeah, I just wrote what I was feeling, and that's really what I did. So, yeah. Sharifa >> What prompted you to this feeling? What prompted you to write the book in the first place? Dr. Jones >> Yeah. Well, the book was written by invitation of Intervarsity Press. So really grateful for that invitation. And it's in a little series. There's also a book called Why I'm Roman Catholic, perhaps, by Matthew Levering, and in future, there'll be a Why I Am Orthodox volume. And Intervarsity Press' desire was to have a series here that is clear about conviction from theologians in these different traditions, but is also peaceful and kind and ecumenical. There are some kinds of books like this out there that are more fighting words. Right? And this is intended more as a heartfelt testimony to my own tradition than as a why I'm not these things and those things. So I was grateful to be tapped by IVP to write the book. But I had wanted to write a book like this for a long time because it's the case that I understand...

In this episode of Psyche Podcast, I'm joined by theologian David Congdon for a deep, wide-ranging conversation about desire, love, polyamory, and the future of Christianity.For centuries, Christian theology has treated eros, sexuality, and pleasure as something dangerous — something to be controlled, disciplined, or confined to narrow moral boundaries. David's new book challenges that entire framework. Drawing on theology, philosophy, and queer theory, he asks what it would mean to imagine a Christianity where God, desire, and human love are not in competition with one another.We talk about why Christianity has been so suspicious of pleasure, how monogamy became a moral norm, and what a non-competitive vision of love might look like. Along the way, we explore Donna Haraway's concept of natureculture, Carrie Jenkins' philosophy of love, jealousy and compersion, and why a resurrection-centered faith opens the door to a more abundant, joyful, and inclusive understanding of intimacy.We also dive into the cult film Shortbus as a surprising parable of the church — a community built around permeability, forgiveness, and the courage to let in the new.This episode isn't about tearing faith down. It's about asking what kind of love, spirituality, and community might become possible if we stopped confusing scarcity with holiness.Listen in for a conversation about eros, grace, and a church that could be otherwise.

Sede Vacante!: Part One: Dogmatic Ecclesiology Applied to Our Times by Griff Ruby https://www.amazon.com/Sede-Vacante-Dogmatic-Ecclesiology-Applied/dp/1532023766 Many concerned Catholics today, seeing the ways and teachings of Jorge Mario Bergoglio (Pope Francis), are asking themselves, Can that man be a real Catholic pope? From the time of Paul VI, a small contingent of faithful Catholics known as sede vacantists have expressed the gravest doubts that he and each of his successors in turn since then were real popes of the Catholic Church. This minority view, long dismissed by most, now emerges into a wide public view as Jorge Bergoglio seems to go out of his way to puncture every expectation a Catholic should have for a Vicar of Christ. But this latest step in the deCatholicization of the church is merely the fullest flowering yet seen of an erroneous direction taken during the Second Vatican Council. Those looking to find detailed lists of all the abominable acts and teachings of Jorge Bergoglio or his immediate few predecessors or justly deserved ecclesiastical anathemas heaped upon them will doubtless be disappointed. Rather, the severe theological implications of the Sede Vacante findings are explored and vindicated for the first time in a systematic and complete book form. In this volume, sixteen doctrinal categories are discussed and reconciled to the historical events in the church since Vatican II, showing the essential role of the Sede Vacante findings in sustaining the church’s supernatural claims.

Matthew K. Minerd lays the groundwork for understanding Journet's ecclesiology. 

Matthew K. Minerd continues exploring the depths of Journet's ecclesiology.

In this interview I'm joined by Craig Truglia to discuss his book, The Rise and Fall of the Papacy, in which he goes through the evidence for and against the papacy century by century throughout the first millennium of the church. Over the course of the conversation, we discuss the nature and extent of the Bishop of Rome's role in the early church, whether there was a bishop in Rome during the first century, and much more. Read the Book: https://amzn.to/4pXQJYwCraig's Channel:  @OrthodoxChristianTheology Want to support the channel? Here's how!Give monthly: https://patreon.com/gospelsimplicity  Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.com/Support the show

In this interview I'm joined by Dr. Richard DeClue, Professor of Theology at the Word on Fire Institute, to discuss Catholic ecclesiology. Specifically, we dive into the idea of eucharistic ecclesiology which looks at ecclesiology through the lens of the eucharist. Along the way, we discuss what implications this has for ecumenism, and how this illuminates why Orthodox churches are considered churches while Protestant churches are "ecclesial communions" according to Catholic teaching. Dr. DeClue's Articles on these Topics: https://archive.stpaulcenter.com/05-nv-12-1-declue/https://www.ect.org/en/article/eucharistic-ecclesiology?previousUri=%2Farticles%3F%23alphabetizedWant to support the channel? Here's how!Give monthly: https://patreon.com/gospelsimplicity  Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.com/Support the show

Cardinal Robert Prevost made history earlier this year, when he became the first American pontiff to lead the Catholic Church. And when he stepped out onto the balcony of St Peter's Basilica as Pope Leo XIV, dressed in traditional papal robes, some conservatives in the church took it as a sign of a symbolic shift away from what they saw as the liberal drift of his predecessor the late Pope Francis. Francis, who had put social justice at the heart of his papacy, divided opinion. Some Catholics praised his stance on issues like same-sex blessings, whilst others claimed that he had abandoned tradition for wokeness. Now six months into his papacy, Pope Leo XIV is also coming under similar scrutiny, he's already been criticized by some Catholics from the Make America Great Again (Maga) movement in the United States for blessing a block of Greenland ice. Whilst on the issue of same-sex blessings, his stated intention is to continue the same course as Pope Francis, that the Church's teaching is not going to change on this issue.But though he may also be advocating diversity, equity and inclusion, Pope Leo XIV may not necessarily be a carbon copy of his predecessor. As he prepares for his first apostolic visit to Turkey and Lebanon, Pope Leo XIV already appears to be charting a more nuanced path, grounded in pastoral instincts rather than divisive politics. So, on The Inquiry this week we're asking, ‘Is the new Pope woke?'Contributors: Dr Massimo Faggioli, Professor in Ecclesiology, Loyola Institute, Trinity College Dublin, Ireland Inés San Martín, Vice President of Communications, The Pontifical Mission Societies, New York, USA Christopher White, Author ‘Pope Leo XIV: Inside the Conclave and the Dawn of New Papacy', Associate Director, Initiative on Catholic Social Thought and Public Life, Georgetown University, Washington DC, USA Elise Ann Allen, Senior Correspondent for Crux, Author ‘Leo XIV: Citizen of the World, Missionary of the 21st Century', Rome, Italy Presenter: William Crawley Producer: Jill Collins Researcher: Maeve Schaffer Production Management Assistant: Liam Morrey Technical Producer: Craig Boardman Editor: Tom Bigwood(Photo: Pope Leo XIV at the Vatican in May 2025. Credit: Mondadori Portfolio/Getty Images)