It was Saturday, October 14 last year. The BBC Radio was about to play a pre-recorded interview with a spokesman for Hamas and needed to explain to listeners something in advance…

We enter the story of the Good Samaritan with the dialogue of Jesus and the lawyer. This well-educated lawyer was steeped in Jewish law, but he had never met anyone like Jesus. This rabbi had done miracles, drew crowds, and alienated the religious establishment. The lawyer wanted to test him.

There was that one night when Jesus walked miles and miles on a windblown Galilean sea (Matthew 14:22-33). He had a purpose in setting His disciples off alone in their fishing boat. The sun would go down, the night would pass, and through the storm tossed waves the disciples see the unfathomable. Jesus was walking on water.

How could we be missional? How could we move into the world with the love and the reality of Jesus when everything was shutting down around us? That’s the question a small group of friends was asking as Covid-19 pulled most of the world into isolation.

Today we need both individuals and churches praying and fasting, asking God to show them who he is calling and then bravely stepping up to commission and send them. According to Joshua Project, there are still 7,402 unreached people groups who need to hear the hope of Jesus. We need field partners that are willing to be pioneers, frontline workers for these people groups that will not be easy to reach. Has God already been speaking to you about someone? If so, in the words of Ananias, “What are you waiting for?” (Acts 22:16).

Antioch, a cosmopolitan city, a place to go for a great party and shady deals. Yet it is this city, where there were no moral boundaries, that the truth of Christ was shared with both Jews and Greeks. It is here that the followers of Christ were first called Christians.

When we talk about missional leadership, we aren’t just talking about generically “good” leadership, or your church having a mission statement. We’re saying something quite specific. I want to try and spell that out…

Almost 20 years after the publication of Missional Church by Darrell L. Guder, there is a lot of misunderstanding and misuse surrounding the term missional. But the missional movement generated by Guder and his colleagues is substantive, and I’d like to give the authors of the book a fresh hearing.

Missional leadership in this time of anxiety can seem like facing a heavyweight prize fighter who comes at us with steady jabs of guilt and demoralizing right hooks.

What of the Nicene Creed (or the Nicene-Constantinopalitan Creed, for those who wish to be more detailed)?

What do Muslim believe? That there is no deity but Allah and that Muhammad is his prophet. That is the shahada of Islam.

I am an Anglican priest in Madrid, Spain. I often observe this practice of letting the practices of our tiny Protestant community be determined to a great extent by not doing what the Roman Catholics do. I understand the historical and contextual reasons for this practice. But in the long run it is not a recipe for fruitfulness. In the same way, the winsomeness of the Christian faith should be allowed to stand on its own.

This is now the fourth installation in my series on pastoral care for Christians who have converted from Islam. We started by addressing the issue of baptism, then the personality of God as portrayed in the Qur’an v. the Bible, and then the role of history in helping to form a firm identity for the convert.

Familiarity with history also allows for the recognition of self-worth and value for one’s local Christian community. It was striking to see how CMBs in North Africa were energized by hearing that their local bishop martyr, Cyprian, had made such a lasting and profound impact on Christian theology and ecclesiology.

It happened twice, once in North Africa and once in Constantinople. I had been invited to give some lectures to congregations consisting mostly of Christians from a Muslim background (CMBs).

I live about 40 minutes from the Anglican Cathedral of the Redeemer here in Madrid, and I often walk rather than take the metro. Indeed, I find myself walking all over the place in this city.

I was recently interviewed for Escritorio Anglicano (The Anglican Desk), which is a Spanish blog for all things Anglican. The interview touched on various things—how I became Anglican, religion in Spain, and so on.

Over the years I’ve done a great deal of teaching on Islam and Christianity.… I note that there is one question that people almost always ask: what exactly is the shari’a? Where does it come from?

“Blessing, as the biblical writers conceive it, is a kind of ecological phenomenon; it connects God and the creatures in a complex of interlocking relationships,” writes biblical scholar Ellen Davis. As Christians, we believe that our Triune Lord creates, redeems, and sustains all of Creation.

The name of the indigenous Anglican presence in Spain is the Iglesia Española Reformada Episcopal (IERE), or as it is often called in English, the Reformed Episcopal Church of Spain.