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Tag: Church

  • Christmas 2025: The Shepherds

    The Shepherds – Luke 2:1–20

    Ah, the shepherds. Those who go unnoticed, seem unimportant, and are largely invisible. Their work, of course, is constant. It’s dirty work. It doesn’t win them any points on the social scale. No one would be expecting God to speak through these guys, but that’s exactly what happens.

    This announcement to the shepherds by the angels is dramatic. God chooses the last group anyone would think to invite, shepherds working the overnight shift. And in such a moment the shepherds sing Gloria in Excelsis, not to kings, or those in power, or the influencers of the day, but for the people who never made it to the temple. They sing for those who are overlooked, responding to this announcement of good news with great joy and wonder there in v14, “Glory to God in the highest and on earth peace among those with whom he is pleased”.

    Isn’t this a reminder that the gospel is meant to be received with fresh eyes and a ready heart? Doesn’t this give us a quiet correction to our assumptions about who God uses and who He seeks to draw close?

    It’s like the late-night cleaner in the large office building in the city. It’s like the nurse on night shift who cares for patients while the rest of us are asleep. It’s like that parent that wakes early, while its still dark, to prepare the school lunches. These are people we may walk past without noticing. These are the people who persevere with resilience and quiet strength. These are the people who, if announced in our day, would hear this good news first.

    Make a point this week to notice someone you usually overlook. Might it be the barista, the cleaner of the toilets at your local shopping centre, the crossing supervisor at school, or the bus driver? Offer a word of thanks, gratitude, or encouragement.

    Who around you might be waiting for the simple reminder that God sees them?

    This devotional series runs alongside our Songs for the Saviour sermon series this Christmas. It explores the four ‘songs’ of Luke’s Gospel, which in their historical Latin form are known as the Magnificat, Benedictus, Gloria in Excelsis, and Nunc Dimittis.

  • Christmas 2025: Zechariah

    Zechariah – Luke 1:56–80

    No matter how long you’ve been a follower of Jesus there seems to always be a way for doubt to sneak in. Here in the story of Zechariah we read about a sliver of doubt that that brings change. Zechariah is not a faithless character, he’s a man who has spent years praying, serving, waiting, and longing for God. Perhaps life had taken a toll by this point, perhaps hope was wearing a little thin for him. We don’t know, but what we do know is that when the angel appears with this unbelievable news, he doesn’t fully trust it. There is a quiet doubt that sits there.

    In response to this doubt God does not dismiss him. He doesn’t replace him with someone else full of faith and life. No, His response is to put him into silence. Nine months of silence. Unable to speak. Can you imagine?

    This isn’t punishment though; it is more about formation. It gives Zechariah the chance to reset. It gives him a chance to listen to God again. When Zechariah’s voice returns it isn’t a soft, fragile, or timid voice. It is now strong, full of praise from the resultant faithfulness he has seen in God. His song, in v68-79, is clear, full of conviction and hope. He has a new vision of God that brings worship and praise.

    This is an encouragement to anyone who has a spiritual flat tyre. This is a message for those of us who continually wake spiritually tired even though we’ve been getting enough sleep. It’s like the car that goes and goes but eventually runs out of petrol and can’t go anymore. The key is to fill up, to reset, to rest in God and allow Him to speak into our well-worn heart.

    Take five minutes of silence today. No words. No lists. No phone. No expectations. Just be still in God’s presence. Allow Him to speak to you. Just be in Him.

    Where might God be using frustration, fatigue, or doubt to draw you into greater trust?

    This devotional series runs alongside our Songs for the Saviour sermon series this Christmas. It explores the four ‘songs’ of Luke’s Gospel, which in their historical Latin form are known as the Magnificat, Benedictus, Gloria in Excelsis, and Nunc Dimittis.

  • My Top Books of 2025

    At the end of each year I provide a list of what I consider to be the best books I’ve read for the past 12 months. Here is this year’s contribution.

    I find reading a pastime that helps me focus, engage, and get away from other things in life. Whether I’m reading another Michael Connolly novel, dipping into a commentary for preaching preparation, or reading about an aspect of leadership and pastoral ministry, I find myself ticking through books throughout the year. Some of these are in audio form, but to be honest, I just find the feel of paper and taking the time to slow down with pages in front of me more relaxing and helpful.

    This year I’ve read quite solidly. I continue to have a novel on the go all the time, and have concentrated my Christian reading on things I’ve needed to prepare for at church and spiritual habits I’d like to grow in. Reading about systems, productivity, and making the most of my time has also been something that has continued this year.

    Below is a list of all the books I gave 5 stars to on Goodreads. I think everyone should read them. They are in no particular order, but I might be more enthusiastic about one or two over the rest. Enjoy.

    Prayer: Experiencing Awe and Intimacy with God by Timothy J. Keller

    Ok, so if I have to have a favourite for the year then this would be it.

    Prayer, and the inspiration to pray, and the realisation for the need to pray has been growing in me for some time. This book puts words and theology around how great prayer really is. The ability to come to God, to speak to Him, and to have an ongoing relationship with Him, is a powerful part of being a Christian. Keller gives great background to prayer, the need for it and more of it, and guidance in how we might come to God in different circumstances. A great read.

    Four Thousand Weeks: Time Management for Mortals by Oliver Burkeman

    I reckon this is one of the best time management books around. Rather than simply teaching habits and strategies Burkeman makes us realise that these ‘hacks’ won’t actually help us accomplish the kind of life we want to live. Instead, Burkeman is realistic, and highlights that we should be embracing our limitations and constraints in life and time in order to live meaningfully within them. It’s a thought-provoking book, and he’s helpful to listen to via podcast too. Instead of striving for tweaks to life so that we might hit our goals and to-do-lists every so often, it’s about thinking about life in more depth and with deeper purpose. 

    Shepherding the Shepherd: Devotions for a Pastor’s Soul by Lee Eclov

    I was handed two volumes of these devotionals a little over a year ago. I have found them so helpful. Each Sunday morning as I do my final preparations for our Sunday morning service I am usually reading a page or two of these. Eclov writes for the pastor, and each one is really encouraging as we think about the role we have to play in the body of Christ. He doesn’t miss in challenge either, reminding us of the unique, joyful, perseverance required as shepherds. Originally written during the COVID years at Christianity Today, they would be a good gift for any pastor.

    The Adventures of Sherlock Holmes by Arthur Conan Doyle

    These were fun little mystery stories from the classic hand of Arthur Conan Doyle. Old school in language, great characters and plot lines with Sherlock Holmes. Just a good classic read.

    The Work of The Pastor by William T. Still

    I’d never come across William Still before reading this book. He happens to be a 20th century minister of a church in Scotland and had a strong expository preaching ministry. Again, like Begg’s preaching book above, I found this a helpful volume as I stepped up into the senior leadership role. 

    This is part biography, part war stories, and part ministry tips. It’s not a long book, it’s full of examples that relate to anyone who has been in ministry for a while, and it provides insights to the work from a Scottish perspective. I was encouraged and inspired in parts as it reminded me of the main focus of pastoral ministry.

    Liberating Ministry from the Success Syndrome by R. Kent and Barbara Hughes

    Are you picking up a theme and what I’ve appreciated reading yet?

    This is another one of those books to help pastors. This tackles the various way our hearts and minds might deviate from what God has called us to be faithful with. It’s a relatively old book now, given the way there has been much more recent work written about sustainable ministry. However, it really is full of gold for the pastor. It’s a reminder of who we are in Christ, and what faithfulness to the task looks like. It’s biblically grounded, encouraging and challenging. Remember, it’s not about numbers it’s about faithfulness.

    Spurgeon’s Sorrows: Realistic Hope for those who Suffer from Depression by Zack Eswine

    If you are ever in a flat spot, suffer depression, or a melancholic mind, then pick up this book and be encouraged. Spurgeon, the greatest and most prolific preacher in the world suffered from depression, and no doubt anxiety and other ailments as well. It’s surprising to many. But throughout his ministry he was cast down by all sorts of pressures, worries, and depressive thoughts. Yet, God still used him so greatly, and praise God for that.

    I was taken by this book and have now read it two or three times. It was of supreme encouragement to me. And whenever I hit a depressive spot in life and ministry I go here. Eswine writes well, using plenty of Spurgeon himself to frame how we might think of discipleship and depression. It was so good I ended up turning some of the ideas of this book into a sermon and a previous book review post.

    Your Old Testament Sermon Needs to Get Saved: A Handbook for Preaching Christ from the Old Testament by David M. King

    I had never preached an Old Testament narrative series before this year. I needed help. This was one of many good books out there on how to do so. We kicked off a series on the Life of Abraham, from Genesis 12-25 around July this year. In the lead up I knew I needed to get myself acquainted with the text and also with how to preach through such stories.

    This book, as you can probably tell from the title, speaks about the Old Testament and their stories through New Testament eyes. That is, we recognise that Christ is the central character of the Bible, Old Testament and New. In three parts, the why, how and what of preaching Christ from the Old Testament, King provides some good guidance in how to approach preaching with a Christology focus. The book is now dotted with annotations and dog-ears. And, perhaps the biggest rap of all is to say that the congregation benefitted from me reading this book and others like it.

    Ancient Wisdom for the Care of Souls: Learning the Art of Pastoral Ministry from the Church Fathers by Coleman M. Ford and Shawn J. Wilhite

    This is a great book that looks at the teachings and practices of the Church Fathers in relation to pastoral ministry. It looks at the virtues and spiritual life of the pastor, the theological vision of the pastor, and the ministry of the pastor through the lens of various Fathers. Each chapter, of which there are ten, highlights one of the early church leaders, gives a short bio on them, and then their ministry focus and its application for ministry today. I found it a refreshing way to think about pastoral ministry while also doing a little church history on the way through.

    Lead Smart: How to Build and Lead Highly Productive Teams and Smart Work: How to Increase Productivity, Achieve Balance and Reduce Stress by Dermot Crowley

    Both of these books got big ticks from me. Crowley is an Irish-Australian and so easy to read and listen to. I say listen to, as well, because after reading his three book series that these two come under I hunted down all sorts of podcasts and YouTube videos where he was interviewed about his ideas.

    I began with Lead Smart, wanting to improve and gain help in leadership, particularly around leading teams. And then I moved onto his other work, which include Smart Work, and this gives a good foundation for systematic productive work. These are the kinds of books I enjoy and soak up really, so it’s not surprise these two made the list.

    Zeal without Burnout by Christopher Ash

    This is a short book, and it’s full of impact. Anyone in ministry should really read this. Ash reminds us that we are finite and fragile. Through scripture and personal experiences he highlights the importance of sustainable ministry. As Ash addresses the risk of burnout he offers practical, wise, and compassionate advice that is grounded in God. I reckon I’ve read this a few times now. In different seasons it has had more impact. In the last little while it named things I hadn’t realised I was doing or experiencing before, and it has made me more self-aware of my experiences over the two years. 

    This now makes it 11 years where I’ve published my favourite books of the year. If you’re keen enough you can go back and have a read of previous years here: 2014, 2015, 2016, 2017, 2018, 2019, 2020, and 2021, 2022, 2024. 

  • Christmas 2025: Mary

    Christmas often arrives with equal parts excitement and pressure. We’re surrounded by familiar songs, familiar expectations, and familiar busyness, yet underneath it all sits an invitation from God.

    This devotional series runs alongside our Songs for the Saviour sermon series this Christmas. It explores the four ‘songs’ of Luke’s Gospel, which in their historical Latin form are known as the Magnificat, Benedictus, Gloria in Excelsis, and Nunc Dimittis.

    During our services we will explore each passage more fully, but in these devotionals, I hope we will see how our story intersects with each of the characters of the narrative. They remind us that God doesn’t wait for perfect conditions or give much thought to impressive resumes or extraordinary strength and power. Instead, God works through ordinary, unvarnished, and fragile human lives.

    These devotionals are an invitation for us to pace ourselves this Christmas and remind us that the same grace that shaped those in the Christmas story is the same grace that continues to shape us.

    Mary – Luke 1:39–55

    When we least expect it, we often find God at work. Mary is a very ordinary girl, living in a very ordinary town, one that’s never made the travel bucket list of anyone, ever. But God arrives at her doorstep, with a calling that would change the rest of history. She doesn’t feel ready, she hasn’t been rehearsing for this moment, yet her response is remarkable. A response that shows courage and trust in the confusion.

    Mary’s song is a song from the heart, with evident joy and wonder from what she has just been told. She praises God’s power, mercy, and faithfulness, stepping into a future that is unknown and will make life complicated for her. Any plans Mary had are now disrupted, with more questions than answers at this point.

    Mary’s faith is an honest faith though. There is uncertainty, but she is still able to say in v38, “May your word to me be fulfilled.” What faith! And what an approach to take as disciples of God in Christ. Mary surrenders not knowing how everything will turn out, but she is trusting in the One who does.

    Mary’s place in Scripture reminds us that God doesn’t outsource His plans to the impressive. He gives His kingdom work to people who feel small and unimposing. People like her. People like us.

    Mary’s experience is certainly unique, but she is like the new mother who realises they are now responsible for far more than they imagined. She’s like the graduate teacher who is given a class she’s not sure she can handle. It’s that moment when responsibility arrives and confidence needs to catch up.

    It is in this space where God often does His finest shaping.

    This week, begin each day using Mary’s words as a basis for prayer, “Lord, let your word shape my life today”. This isn’t a task to get done, it’s a way of opening our day to God’s leading.

    Where might God be inviting you to offer Him a hesitant but faithful ‘Yes’ this Christmas?

  • The Ethics of AI: A Pastoral Reflection

    The Ethics of AI: A Pastoral Reflection

    AI is no longer just a buzzword or a new toy for those tech enthusiasts, is it? It’s here, beginning to expand its tentacles into our lives. Whether it’s at home, at work, our life admin, our church, and even our habits of thought and prayer, AI is making an impact. It’s fast. It’s smart (-ish). And if we’re honest, it can become slightly addictive. 

    Beyond the speed and fascination I’ve found myself asking some of those deeper questions about AI. Not about what it can do, but what it’s doing to me, to us. I’ve moved on from the question about whether it is right or wrong, and beginning to think through the way it forms me and my faith. What kind of person am I being shaped into, and is this coherent with the way of Jesus? 

    This is certainly not a how-to article on AI. Nor is it a listicle full of tips about the best apps or top tips in ethical AI use. Rather, it’s a reflection, a pastoral reflection seeking to bring to the top that question of, “Who am I becoming as I use this tech?”

    The reality is that tools don’t just serve us, they shape us. And AI, more than any other since the creation of the smartphone, is beginning to reach into parts of life where formation may already be fragile. 

    Worship Is Where Ethics Begins

    The starting point for Christian ethics is worship.

    Romans 12 doesn’t begin with behaviour. It begins with a posture drawn from the well of God. It says, 

    “In view of God’s mercy, offer your bodies as living sacrifices…”

    In other words, ethics isn’t just about what we do. It’s about how we live before God and who we are becoming because of God. It’s not just doing the ‘right’ things, it’s about the ‘who’ things. And so perhaps the first questions to ask ourselves is, “Is this helping me to live and worship and trust in God”? 

    This is where the hammer hits the nail for me. 

    AI, in all its cleverness, doesn’t only help me perform tasks. It makes me more efficient. It removes uncomfortable thinking, and sometimes thinking all together! And if I’m not careful it pushes me forward into a way of life that looks like a worldly hustle rather than the unhurried pace of the Spirit of God. 

    I’m not here to cry foul of all of AI, nor even say it is inherently wrong. I use it regularly. But I am saying we need to stop and reflect on how we are using it. I’m saying it’s worth watching closely its impact in not just our lives but in our hearts. If I don’t walk in the mercy of God, and stay firm in that foundation and identity, then I will find myself using these AI tools to keep producing and performing more and more. And I know if I walk that path then I’ll slowly but surely become less present to God, to others, and to myself. 

    The Promise and the Pushback

    A little while ago Kenny Jahng wrote an article called Beyond Binary Morality: How AI Challenges Traditional Christian Ethical Frameworks. It’s certainly worth your time to go and read. Kenny argues that AI reveals the limits of simple “right/wrong” categories. Algorithms, after all, aren’t choosing between good and evil by they’re weighing trade-offs, running probabilities, and calculating complexity.

    And in many ways, I agree with him. Wisdom in our time requires nuance (as it always has, no doubt). Neat moral boxes are beginning to be stretched for us, there is complexity and complication when thinking through Christian ethics of AI. 

    Where I found myself gently pushing back on this article, however, was the idea that AI might be the solution to pastoral overwhelm. As Kenny writes, many pastors feel burdened by tasks that don’t require their spiritual gifts—like creating policy and guidelines, doing administration, or making decisions on future projects and ministries without experience. Some of these aren’t soul-shaping tasks but just the cost of managing and navigating church life in the modern day. 

    AI, he argues, can be a relief valve.

    And he’s right, it can. It has been for me, in some areas of ministry. I’ve used it to help structure content, bring creativity to my thinking about ministry areas, and provide clearer communication to the church. This has meant I’ve had more time to focus on people, to be creative, and I’ve even found more time for prayer. But I do acknowledge there is another side to this. 

    That other side, the shadow side, is the fact that AI doesn’t remove the overwhelm, it can accelerate it. 

    If I don’t deal with what’s happening in my heart, the time I’ve saved won’t go to the priorities of prayer and preaching and other elements of what I call ‘Wordwork’, it’ll go to more output. More tasks. More tweaks. More production. More performance.

    This is why I keep coming back to remember that ethics begins with worship. When my use of AI is grounded in worship of God then the posture I hold is one of submission, surrender, and obedience. When it flows out of a need to produce, to prove myself, or to perform in front of others then it becomes something else. 

    Something that promises rest but quietly feeds the restlessness.

    Babel and the Illusion of Control

    That story from Genesis 11 is one that lives rent free in my mind at the moment. 

    “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves…”

    The Tower of Babel is a story about autonomy. It’s about humans using their creativity not in response to God, but in competition with him.

    And I think it’s an image that speaks into our age of AI. Not because AI is evil, but because it tempts us to think like Babel: I can control more. I can create more. I can become more. 

    But we’re not created in God’s image to view our lives and all that it entails in this way. We’re not given such responsibility. We’re made to receive the mercy and grace of God. We’re made to live in communion with God, not as optimised beings. 

    As we explore AI’s possibilities it’s worth asking ourselves the question, “Are we building a life with God or are we building a life for ourselves? 

    The Way of Jesus

    The more I use AI, the more I feel the invitation to slow down.

    It’s one thing to use a tool. It’s another to let it use you. And I don’t want to become the person who outsources the very parts of life and ministry that form and shape me as a child of God. 

    Sermons aren’t just written, they’re lived. 

    Pastoral care isn’t just organised, it’s personal and relational. 

    Discipleship isn’t just explanation and knowledge, it’s years-long formation under God and his people. 

    The way of Jesus is still slow. It’s relational. It’s incarnational. It requires presence. And if AI helps me serve others better, I’ll use it. But if it pulls me away from the kind of person Jesus is shaping me to be then it might be time to put it down.

    If you’re interested to explore this further you can also listen to our church podcast where we are beginning to explore AI in the church. You can grab the episodes here or on YouTube.

  • AI, Ministry, and the Shape of Discipleship

    AI, Ministry, and the Shape of Discipleship

    There’s something particularly human about opening the Bible and seeking to make sense of it for others. For pastors, that moment of sermon preparation isn’t just about information or knowledge transfer, it’s about formation, for the preacher and the people who hear it. Now, however, we need to deal with AI. It’s fast. It’s helpful. And, it’s kind of fun too! 

    But, it also raises deeper questions about our pastoral and ministerial calling, especially when it comes to the slow and patient work of preaching and shepherding others in the way of Jesus. 

    Recently, I’ve listened to two podcast episodes (here and here) from the team at the Expositors Collective (who I’d recommend you follow) and been reflecting on AI, sermon preparation, and its wider use in church ministry. 

    Tools or Crutches

    Tools abound for pastors and ministry leaders of churches. Whether it’s Bible software, commentaries, whiteboards, Canva, or various books and study guides, there’s plenty out there. AI fits into this category. A tool. It can structure meetings, summarise transcripts, brainstorm sermon series, and tidy up emails. It’s like a digital intern who doesn’t need smoke-o. 

    But there is a tipping point. And for some that might be further down the track than others. Nevertheless, the tipping point is when the tool becomes a crutch, something that ends up doing the deep work that is part of the calling of gospel ministry–the exegesis, illustration, sermon outlining, the writing, even. This tipping point comes when we trade formation for efficiency. And it is a poor trade. We may well save time, but what we risk is the personal formation of our soul and a disservice to our people.

    Sermons are lived, they are to be ‘in’ us, they are to be lifted up in prayer, and spoken through the Spirit by a person, not a prompt. 

    Presence Over Productivity

    Of course, AI promises productivity. And it’s a performance trap for us too. In some areas, like admin, research, and note-making, it’s certainly very helpful. But ministry isn’t measured by these things, nor is it measured by performance and efficiency. It’s measured in faithfulness, presence, and love for others. Those in the church who are dealing with challenge, hardship, grief, health concerns, financial difficulty, or a dark night of the soul don’t need a TED Talk crafted message, they need a pastor who has sat with the text, prayed through the text, and then communicates through the work of the Spirit. 

    And don’t get me wrong, I’m not some Luddite with anti-tech sensibilities. I’m engaging with AI tools in many areas of life, including church ministry. But we’ve got to remind ourselves that our calling is to shepherd not to massage content in ChatGPT. 

    I suppose, the danger isn’t really AI itself, it’s what it might slowly be doing to our hearts as we build faster content but remain less formed and wise in the process. 

    Discernment In Discipleship

    My point is that we’re not here to create fear or hype about AI. Every generation is already using it to some degree, and those digital natives among us are well beyond this being ‘new’. Our job is more about wisdom and discernment than it is to give some moral judgement on these technologies. It’s to help people realise that following Jesus may not be the road of shortcuts and speed.

    We need to help our churches, our people, see the difference between information and wisdom. To be able to sit in the deep with God, and let him do the work within us over a long period of time. Outsourcing formation won’t get us very far, but embracing slow discipleship, the unhurried way of Jesus will. 

    So, yes, we use these tools. But we realise that this is what they are. The question of challenge is whether I am shaping this tool or is it shaping me?

  • Unity, Patience, and the Church: Lessons from Carlton’s Coaching Turmoil

    A recent article in The Age by Jake Niall (which may be behind a paywall) explores the inner tension at Carlton Football Club over the past three decades. The club was once defined by power and success then found itself in a cycle of division, instability, and impatience. Having had nine different coaches since 2000, multiple leadership changes at board level, and a struggle to perform on field, the article that Niall writes is a great case study in leadership, particularly for those in church ministry. 

    Obviously, professional sport and pastoral leadership operate in very different arenas, they do share some similarities, as I’ve written about before. Leadership struggles, the challenge of unity, the weight of expectations, and the temptation to look for a quick fix rather than embracing the slow and patient work of building something that will last. 

    A Divided House

    Denis Pagan, one of Carlton’s many coaches, described his tenure at the club as “an absolute nightmare”, primarily due to the fractured leadership: “Splinters everywhere… board level, administration level. The playing group was split.” It was a house divided against itself, as Niall writes. 

    Jesus’ words in Mark 3:25 speaks of this truism, “If a house is divided against itself, that house cannot stand.” This isn’t just true for football clubs; it’s true for churches as well. When leadership teams—pastors, elders, and deacons—are pulling in different directions, the whole church suffers.

    Paul understood this as well when he writes to the church in Ephesus to “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3). Unity isn’t automatic; it requires intentional effort. When a church operates more like a dysfunctional football club, where different factions vie for control, the focus shifts away from Jesus and his mission.

    Patience and the Slow Work of Discipleship

    Carlton’s downfall wasn’t just about division; it was also about impatience. The club became addicted to the idea of a quick fix—whether it was a high-profile coach, a big-name recruit, or a billionaire benefactor. As Malthouse put it, “This is going to take a slow burn to get right and it’s also going to take patience.” But patience was in short supply.

    Churches can fall into the same trap. We want fast results—spiritual growth that happens overnight, new programs that immediately bear fruit, discipleship that runs on a tight schedule. But faith formation, like rebuilding a football club, doesn’t work that way.

    Jesus consistently used farming illustrations to describe the Kingdom of God and the growth that happens over time. “First the stalk, then the head, then the full kernel in the head” (Mark 4:28). Paul says similarly about this patient approach to ministry, saying, “I planted the seed, Apollos watered it, but God has been making it grow” (1 Corinthians 3:6).

    Pastors, elders, and deacons need to embrace the long game of discipleship. There are no shortcuts. A healthy church isn’t built in a season or two—it takes years of faithful, consistent, and patient work.

    The Role of Leadership in the Church

    At Carlton, instability at the top had a ripple effect. Pagan noted that too many influential voices behind the scenes “wouldn’t have known a football from an Easter egg.” Leadership dysfunction filtered down to the players, resulting in a culture where no one was really set up for success.

    Churches can find themselves in a similar place. If the relationship between the pastoral team and church leadership is dysfunctional, the congregation feels its effects. Leadership in the church isn’t about control but about shepherding God’s people toward spiritual health. It reminds me of those words from 1 Peter 5:1-4, 

    “To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.”

    Ephesians 4:11-12 also describes the God-given role of leadership: 

    “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up.” 

    Leadership in the church exists for the nurturing of the people, not for power struggles or personal agendas.

    This is exactly how Jesus established his church. He didn’t appoint boardroom executives—he built his church on disciples who would faithfully shepherd his people. “On this rock I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18). The church belongs to Christ. It is grown through his Word, sustained by his Spirit, and led by those called to serve, not control.

    The Temptation of the Quick Fix

    Carlton’s desperation for success led to a flawed approach; new coaches, new strategies, new leadership—anything but patience and stability. As a result, they spent more time rebuilding than actually moving forward.

    We might be tempted to fall into the same mindset. A new program, a new vision statement, a new pastor—these things can feel like they’ll fix everything. But real transformation doesn’t come from quick changes, it comes from faithfulness.

    Jesus didn’t rush. He spent three years slowly forming twelve disciples, who still weren’t ready by the time of his crucifixion. Paul didn’t plant churches and expect them to mature overnight—he stayed, he invested, and when he moved on, he kept writing letters to guide them further.

    Carlton’s recent resurgence has come not from chasing instant success but from building long-term stability. Likewise, a healthy church doesn’t rely on the next big thing, it commits to the slow, faithful work of discipleship.

    A Different Kind of Leadership

    Carlton’s history serves as a warning. The church is not a football club, but if we aren’t careful, we can find ourselves running it like one.

    Instead, we are called to a different kind of leadership—a leadership rooted in unity, patience, and the long, steady work of building up the people of God. The ultimate model for this is Jesus, “who made himself nothing by taking the very nature of a servant” (Philippians 2:7).

    If we lead as Jesus led, if we remain united in purpose, and if we commit to the slow, faithful work of discipleship, we will see lasting transformation—not just in our churches, but in the lives of those we are called to shepherd.

    After all, the church isn’t chasing a premiership. We’re building something eternal.

  • The Pastor’s Role in Preaching

    The Pastor’s Role in Preaching

    Christopher Ash’s The Priority of Preaching outlines a vision for pastoral ministry that puts preaching front and centre. According to Ash, a pastor’s main responsibility is to feed the congregation through diligent and faithful preaching. This is not an add-on or bit part to ministry but at the core of it. In this little gem of a book, as I’ve already written about, Ash understands the priority, graciousness, urgency, and community aspects of preaching. Here I’m focussing on how, like a good meal, the pastors views preaching, using it to nourish and shape the hearers. 

    Ash uses the image of the pastor as a shepherd who feeds the flock through the Word. Drawing on the example of John 21, where Jesus commissions Peter to “feed my sheep” (John 21:17), Ash suggests that pastoral ministry centres on delivering God’s Word in a way that sustains and strengthens the church. Preaching is not just one task among many; it is the primary way a pastor fulfils the call to shepherd God’s people. The words of Paul to Timothy echo this focus: “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). For Ash, preaching is the pastor’s highest responsibility, and it’s a role that calls for dedication, preparation, and humility.

    The shepherd’s role is also one of “borrowed authority,” as Ash puts it. This authority doesn’t rest in the pastor’s own wisdom or personal charisma but is grounded in the Word of God. Ash warns that preaching is “costly,” because it requires the pastor to set aside personal ambition and serve as a messenger. This humility is vital, as James 3:1 reminds us: “Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly.” The authority that comes with preaching is given from God, and it calls pastors to treat the pulpit with a sense of reverence, understanding that they are accountable to God for how they handle His Word.

    One of Ash’s strongest points is that pastoral ministry, centred on preaching, is about leading people to grace. Preaching  isn’t primarily about moral instruction or behaviour change; it’s about continually pointing people back to the grace of God, bringing them back to the gospel. This is what sustains. This is what transforms. This emphasis on grace aligns Titus 2:11-12, which teaches that “the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions.” For Ash, the pastor’s call is to regularly remind the congregation that grace is at the heart of the Christian life. This is the true “food” of the flock, helping them grow in faith and godliness.

    Ash’s perspective on preaching as a form of shepherding challenges us to think about ministry not as a collection of tasks but as a singular calling to nurture and sustain God’s people through the Word. This vision pushes back against the idea that a pastor’s role is primarily administrative or focused on personal connections. While those are important aspects, Ash argues that the heart of the role is to be a steward of grace through preaching. This focus calls pastors to prioritise their study, prayer, and preparation for the pulpit above other activities. It echoes the approach of the apostles in Acts 6:4, who, despite the demands of church leadership, committed themselves “to prayer and the ministry of the word.”

    This view also has practical implications for how pastors approach their work. Effective pastoral ministry requires a commitment to feed the church regularly and intentionally through the Word. This means more than just delivering a message each week; it involves shepherding the church toward spiritual maturity, addressing encouragement and correction where needed. It’s in line with Paul’s charge to the Ephesian church to “equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God” (Ephesians 4:12-13). Preaching is a means in which God uses to guide the church toward unity and maturity. 

    However, this isn’t all about the congregation either. This perspective encourages pastors to approach their calling with humility, and also with the need of grace. It’s one thing to deliver a sermon, having spent time in God’s Word during the week, but it’s another to make sure it is in you. It is shaping and nourishing me as the preacher. I, more than anyone else, know the grace I need each and every week. And with the responsibility, the care, and the excitement of getting up there on a Sunday morning I know more than anyone else in front of me how much of that grace God has given during the week. To preach with conviction and to authentically will mean the need to be walking closely with God throughout. 

    To finish this series of reflections on this book by Ash it is a reminder that pastors are not just communicators or leaders, but that we are people who dispense grace. To keep the gospel central to our own lives and the lives of those we shepherd. 

  • Preaching as Community Building

    Preaching as Community Building

    In this book, The Priority of Preaching, Christopher Ash highlights how preaching isn’t just about personal or individual growth but it is for shaping and growing community. He pushes back against the idea of faith as an individual journey, suggesting instead that preaching is a communal act that draws the church together under God’s Word. He’s already made the point that preaching is to have a sense of urgency. Here Ash argues that preaching isn’t to be a private conversation between the preacher and the individual listener; it’s an act that gathers and unites believers who are strengthened and encouraged together by His grace. 

    At one point Ash writes, “The church is not a collection of individuals who sometimes assemble; it is an assembly whose members may sometimes be dispersed.” This reflects his belief that the church isn’t defined by the scattering of believers during the week but by their gathering regally together to hear the Word preached. Therefore, preaching builds up the church as a whole. It is the reminder that all parts of the body make up the body, when one part is missing then it’s not the whole. This is similar to 1 Corinthians 12:12, “Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ.”

    The communal nature of preaching can be traced back to the Israelites’ gatherings in the Old Testament. Ash points out that in Deuteronomy, the people didn’t gather as isolated individuals; they assembled as a covenant people, standing together to hear God’s Word (Deuteronomy 31:11-13). This gathering wasn’t just a formality; it was a formative experience where they were reminded of their identity and purpose as God’s people. Preaching today carries the same purpose: it’s an act that brings people together, grounding them in God’s promises and shaping their collective identity as a church.

    What are the implications for today, then? 

    First, it challenges the modern day consumer mentality that can (or has) crept into churches, where people approach a service or gathering as a personal experience. While personal application may well be the outcome of the preaching of the Word, it goes beyond that toward fostering a communal identity and purpose grounded in the gospel. Similarly to Ephesians 4:12-13, where Paul describes the goal of ministry as “to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith.” preaching isn’t just about a message delivered; it’s about building up the church as the body in Christ.

    Second, this focus on the communal aspect of preaching is a reminder that the church is firstly a gathering of people who are united in Christ. It’s not merely a place for individual self help but a community built on God’s Word. Preaching, then, serves as a regular reminder of who we are together as a church, connecting each believer’s personal faith to a larger identity and greater story of God’s people. This, hopefully, helps us reflect Christ’s love to the world, not as a scattered group but as a community.

    Third, the reminder that preaching is communal highlights the role it has in culture. Ash suggests that preaching, when done with the gathered church in mind, becomes a point of difference between church and the world. This is not to say that preaching is an exercise in cultural critique, rather it should be for the whole of the church to respond to the whole world from a biblical worldview and gospel understanding. When preaching for community, instead of the individual, it enables gospel response and gospel conviction.

    Fourth, this angle on preaching makes us think about the church as something a little more fluid because of the group aspect, rather than simple Sunday services, or select individuals with large voices or passions. It means making application points toward the group as a whole, not just individual self-help messages. For example, when preaching on forgiveness, this is not just about how individuals can forgive, but how we do that collectively in the church and as a church toward others. 

    In some ways, preaching as building community means the preacher needs to recognise the team or the body aspect of the church. In shaping the church culture the calling for action there becomes a clear ‘we’, rather than ‘you’ posture. It is to do what the people under Ezra and Nehemiah do, hear the Word of God, be attentive to the Word of God, and then turn to worship God under the Word of God (Nehemiah 8). 

    Christopher Ash’s vision of preaching as a communal building act causes us to move beyond thinking about the individual and realise its power in the collective gathering of God’s people. In doing so we are strengthened and bound more deeply together as followers of Jesus.

  • Preaching With Urgency

    Preaching With Urgency

    In The Priority of Preaching, Christopher Ash challenges those of us who preach with the call to urgency. Last time, I highlighted the idea of preaching grace, this time I want to explore how the pulpit isn’t just a platform for explaining scripture, but a place to bring a sense of urgency to the gospel. Ash argues that preaching isn’t simply giving over information, it’s a call to action that seeks a response. 

    Ash tells a story or illustration about “three apprentice devils” training under Satan. The first suggests they convince people there’s no God, but Satan isn’t impressed, noting that even in a secular world, many still feel a pull toward belief. The second proposes they argue there’s no judgment. Again, Satan says this won’t work, as people often sense that actions have consequences. Finally, the third apprentice suggests whispering, “There’s no hurry.” This plan, Satan says, will work because it plants a subtle complacency, pushing people to put off responding to the Word, assuming they’ll get to it someday.

    The point made here is connected to the words of Paul in 2 Corinthians 6:2, “Now is the time of God’s favor, now is the day of salvation”. Responding to the Good News is not something to delay. Preaching, then, needs a sense of urgency to combat the tendency to postpone faith or repentance. Without it, people may listen without ever responding, pushing away a decision that requires action today, not tomorrow.

    This urgency can shape the way we approach sermon content and tone as well. Ash writes, “The urgency of faith means we need to preach with urgent passionate clarity.” In other words, urgency doesn’t mean delivering an emotional message or stirring up an anxious response. It’s about bringing clarity and conviction, preaching with a confidence that God’s message requires immediate attention. 

    A look at biblical preaching shows this same urgency. John the Baptist’s message, for instance, was clear and direct: “Repent, for the kingdom of heaven has come near” (Matthew 3:2). Jesus Himself speaks with a sense of immediacy, calling people to follow Him without delay (Matthew 4:19-22). The apostles in Acts don’t simply preach for knowledge; they’re actively calling people to repent and believe, with Peter in Acts 2 urging his listeners, “Repent and be baptized…for the forgiveness of your sins” (Acts 2:38). In each of these cases, the call is immediate and direct, a reminder that responding to God’s Word is essential.

    Ash’s perspective on urgency challenges us to recognise that we have a responsibility not only to explain the Word but to call people to respond. There is a place for teaching and a place for exhorting, and urgent preaching holds both together, pointing people in the right direction but also giving a “shove,” as Ash puts it, to get them started. This approach challenges the idea of “neutral” preaching—an invitation to consider a message without pressing toward response. For Ash, that kind of preaching risks becoming little more than a lecture, missing the power and purpose of the pulpit.

    The urgency in preaching is not about creating panic or fear but about presenting the gospel in a way that recognises its eternal weight. Ash writes that preaching is never simply information transfer; it’s always aimed at transformation. This brings to mind the warning in Hebrews 3:15, “Today, if you hear his voice, do not harden your hearts.” 

    For those of us who preach regularly, this means preparing sermons with the challenge of urgent decision-making, rather than assuming listeners will naturally follow through. Ash’s approach encourages preachers to explicitly call for a response, trusting that God will use the preached Word to reach those who hear. Our role as preachers, then, isn’t just to explain; it’s to invite and challenge people toward an active faith that starts today.

    In the end, Ash’s perspective on urgency in preaching reminds us that the Word of God calls us to act now, not “someday.” This approach is a counterbalance to our tendency to wait, putting off faith decisions until they seem more convenient. Ash’s point is that, as preachers, we are watchmen—our role is to sound the alarm, not to let people stay in spiritual comfort or complacency.