Семья со множеством комнат: Понимание протестантских и евангельских христиан

In the great house of our Lord, there are many rooms. It is a home built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. Yet, as in any large family, sometimes we who live in this house become confused. We use names for one another—labels like “Protestant” and “Evangelical”—and these words can build walls instead of bridges. They can cause pain and division where there should be understanding and love. The family of God is a beautiful story woven with many different threads, and sometimes we forget that each thread, in its unique color and texture, contributes to the splendor of the whole.

Итак, давайте вместе отправимся в путешествие. Давайте отложим в сторону то, что мы думаем, что знаем, суд, который мы, возможно, сформировали в наших сердцах, и страдания, которые мы, возможно, перенесли. Это не путь, чтобы решить, кто прав, а кто не прав, потому что это суд, который принадлежит только Богу. Вместо этого это путешествие сердца, паломничество понимания. Мы стремимся смотреть на наших братьев и сестер глазами Христа, понимать их истории, чувствовать страсти, которые оживляют их веру, и видеть, как тот же Святой Дух, который движется в нашей собственной жизни, также движется в их, даже если и по-разному.

Представьте нашу общую христианскую веру как великое и древнее дерево с его корнями глубоко в земле Иерусалима. Одной из самых сильных его ветвей является протестантизм. И из этой ветви выросла яркая, новая ветвь, которую мы называем евангелизмом. Чтобы понять ветвь, мы должны сначала понять ветвь, из которой он вырос. Давайте пойдем вместе, с терпением и милосердием, чтобы исследовать красивые, сложные, а иногда и болезненные реалии нашей единой христианской семьи.

Часть I: Понимание нашего общего наследия

Чтобы понять нашу семью, мы должны сначала узнать ее историю. Имена, которые мы используем сегодня, не рождались в вакууме. они несут с собой истории о многовековой вере, борьбе и страстной любви к Богу. Мягко распутывая историю этих слов, мы можем начать устранять путаницу и видеть друг друга с большей ясностью и состраданием.

Что значит быть протестантом?

The story of our Protestant brothers and sisters is a story of a deep and passionate desire to return to the heart of the Gospel. It begins over 500 years ago, in a time when many felt the Church had wandered from the simple, life-giving message of Jesus Christ. A German monk and scholar named Martin Luther, his heart aflame with love for God and His Word, felt a powerful spiritual stirring. He rediscovered the breathtaking truth that our salvation is not something we can earn through our good works is a pure, unmerited gift of God’s grace, received through faith in Jesus Christ alone.¹

In 1517, he famously posted his Ninety-Five Theses, a series of points for debate, which sparked a powerful movement of spiritual renewal that we now call the Protestant Reformation.² The word “Protestant” itself comes from those who “protested” certain practices of the time, not out of anger out of a deep conviction that the Church must be reformed according to the teachings of the Holy Scriptures.²

This movement was built on foundational beliefs that brought immense spiritual relief to countless souls. These are sometimes called the “Five Solas,” a beautiful summary of this rediscovered faith:

• Sola Gratia (От Грейс одна): Мы спасены любящей благодатью Божией, а не нашими собственными заслугами.
• Sola Fide (Только верой): Мы получаем эту благодать просто благодаря вере в Иисуса Христа.
• Solus Christus (Только во Христе): Иисус Христос — наш единственный посредник и спаситель.
• Sola Scriptura (Только Писание) (В соответствии с Писанием): Библия — высший авторитет нашей веры и нашей жизни.
• Soli Deo Gloria (Слава только Богу) (Во славу Всевышнего Аллаха) Вся жизнь должна быть прожита во славу Божию.

From this powerful spiritual river, many streams have flowed. Protestantism is not one single church but a vast and diverse family of denominations. It is the family name for hundreds of distinct communities, including Lutherans, Methodists, Presbyterians, Baptists, Anglicans, Pentecostals, and so many more.³ Each has its own unique traditions and ways of worship all share this common heritage of the Reformation, this powerful emphasis on God’s grace and the authority of the Bible.

Что, значит, евангелист?

Here we arrive at the heart of much confusion, and we must tread gently to understand it. The word “evangelical” is a beautiful one. It comes directly from the Greek word used in the New Testament, Евангелион (футбольный клуб), which means the “Good News” or the “Gospel”.⁵ To be evangelical, in its purest sense, simply means to be a person of the Gospel.

Важно понимать, что сам Мартин Лютер использовал это слово для описания своего движения. Он назвал свою церковь Евангелише Кирше—the “evangelical church”—because he wanted to signify that it was a church centered on the Евангел, Евангел, the good news of Jesus Christ, as opposed to human traditions.² This historical meaning is still alive today, especially in Europe. In Germany, for example, the word Евангелиша (футбольный клуб) is still the common word for “Protestant”.²

Эта история объясняет то, что часто путает людей в Соединенных Штатах. Вы найдете большие, исторические протестантские деноминации, такие как Eвангельские изделия Лкатегория: Утеранские языки Church in America (ELCA).⁹ They have the word “Evangelical” right in their name because they trace their heritage back to Luther’s Евангелише church. But in the common American understanding today, the ELCA is considered a “Mainline Protestant” not an “evangelical” one.¹⁰

This is because, in the English-speaking world, the word “evangelical” took on a more specific meaning over time. It came to describe a powerful spiritual movement that places a special emphasis on a personal, heartfelt, life-changing relationship with Jesus Christ.² This movement gained tremendous energy during the great spiritual revivals of the 18th and 19th centuries in America and Britain, known as the Great Awakenings.¹³ Preachers like George Whitefield, John Wesley, and Jonathan Edwards called people to a faith that was not just a matter of formal church membership a living, breathing experience of God’s love in their own hearts.⁷ This is the meaning that most people think of today when they hear the word “evangelical.”

Все ли протестанты евангелисты?

With this history held gently in our hearts, the answer becomes clear: No, not all Protestants are evangelicals almost all evangelicals come from the Protestant family tree.¹¹

Пожалуй, наиболее полезно думать об этом таким образом: Протестантизм — это широкая, историческая ветвь христианства, которая выросла из Реформации. Евангелизм — мощное, межконфессиональное движение. В that Protestant branch.² It is not a single denomination itself a set of shared spiritual priorities and passions that can be found across many different denominations. You will find vibrant evangelical communities within Baptist, Methodist, Presbyterian, Pentecostal, and many non-denominational churches.¹³

II) Часть II: Исследуя сердце наших убеждений

Having gently cleared the soil of history, we can now look more closely at the beliefs that grow there. The differences between our Evangelical and Mainline Protestant brothers and sisters are not usually about the great, central truths of our faith—like the Trinity, or the divinity of Christ. On these, we are largely united. The differences are more often found in the акцентирование внимания мы придерживаемся определенных убеждений и того, как мы их проживаем в наших общинах. Давайте исследуем эти различные акценты не как точки раздора, как разные способы петь одну и ту же песню хвалы нашему одному Господу.

Как мы смотрим на Святую Библию?

Протестанты и евангелисты считают Библию священным и основополагающим текстом христианской жизни. Любовь к Писанию — это общее наследство. Разница заключается в том, как они приближаются к божественной тайне и человеческому характеру.

Общим акцентом среди наших евангельских братьев и сестер является глубокое и мощное почитание Библии как вдохновенного, авторитетного и частого. категория: Inerrant (альбом)—that is, without error in any of its claims—Word of God.³ This view sees the Bible as God’s direct and perfect revelation to humanity, a trustworthy guide in all matters of faith and life.¹⁷ This often leads to a more literal reading of its historical accounts, believing, for example, that the story of Adam and Eve in Genesis describes a literal, historical event.¹ For many evangelicals, the Bible is the final, objective word from God, a solid rock in a changing world.¹²

Our Mainline Protestant brothers and sisters also view the Bible as the inspired and authoritative Word of God they often emphasize that this divine word comes to us through human hands. They believe the Bible must be interpreted with the help of the God-given gifts of reason, the long tradition of the and the insights of modern historical and literary study.⁴ For them, the Bible

содержит слово Божие и становится the Word of God for us as the Holy Spirit speaks to our hearts through its pages.¹² They see it as a sacred historical document that reveals God’s truth one that was shaped by the cultures and times in which it was written. Therefore, many in the mainline tradition would not insist on a literal interpretation of every story, seeing some as powerful metaphors or allegories that teach powerful truths about God and humanity.³

How Is a Person Saved by God’s Grace?

Here, too, we find a shared foundation: salvation is a gift of God’s grace through our Lord Jesus Christ. The difference is in how we describe the soul’s journey into that grace.

For many evangelicals, the heart of the Christian life is a personal, often datable, conversion experience.¹ This is what is often meant by being “born again”.¹⁷ It is a conscious moment of turning from sin and turning toward God, personally accepting Jesus Christ as one’s Lord and Savior.¹³ This is not just an intellectual agreement but a transformation of the heart that brings a deep and lasting assurance of one’s salvation.² Many evangelicals believe with a passionate conviction that this personal faith in Jesus is the

SMS way to be saved and receive eternal life.⁵

For many Mainline Protestants, the journey of salvation is often described less as a single, dramatic moment and more as a lifelong pilgrimage of faith.¹² It is a gradual process of growing in grace, nurtured within the community of the Church through baptism, worship, the sacraments, and service. Although they affirm that Jesus is the way to salvation, many in the mainline tradition are more open to the mystery of God’s grace, believing that its saving power might also reach people in other religious traditions in ways that we do not fully understand.⁴ They are less concerned with a specific moment of conversion and more focused on the ongoing spiritual transformation that unfolds over a lifetime.⁴

В чем заключается миссия Церкви в мире?

Как мы призваны жить своей верой в мир? Обе традиции чувствуют глубокий призыв служить Богу, они часто отдают приоритет различным аспектам этой миссии.

Евангельское сердце часто бьется с чувством срочности того, что называется. категория: Активизм—specifically, the work of evangelism and missions.⁵ The primary mission is to share the Good News of salvation through Jesus Christ so that others may also have a personal, life-changing conversion experience.¹³ The focus is on the spiritual healing and transformation of individual souls, believing that changed hearts will ultimately change the world.²⁰

Протестантское сердце часто бьется с глубокой страстью к social justice.⁴ The primary mission is to live out the Good News by embodying the compassion and justice of God’s kingdom here on earth. This means feeding the hungry, clothing the naked, caring for the poor and the oppressed, and working to reform the structures of society to be more just and peaceful.⁴ This is often called the “Social Gospel.” For them, spreading the word is a broad calling that includes not just preaching also acts of charity, community development, and advocating for the voiceless.¹²

Конечно, эти две миссии не являются врагами. Это два крыла одной и той же птицы. Сердце, преобразованное Иисусом, естественно, заботится о бедных, а церковь, которая служит бедным, является мощным свидетельством любви Иисуса.

Как эти убеждения формируют наши сообщества?

These different spiritual emphases naturally lead to different feelings and practices within local church communities. The historian David Bebbington has offered a helpful way to understand the core passions that often characterize the evangelical spirit. It is not a rigid checklist a “quadrilateral of priorities” that describes the heart of the movement.²³ These are

Категория: Конверсионизм (сосредоточение внимания на жизненном опыте со Христом), Библицизм (с большим уважением к Библии), Категория: Круцицентризм (сосредоточение внимания на спасительной работе Иисуса на кресте) и Категория: Активизм (the drive to share the faith).⁵ These priorities shape a community that is often dynamic, passionate, and focused on personal spiritual growth.

Следующая таблица предлагает мягкое сравнение общих способов, которыми эти различные приоритеты выражаются в жизни церкви. Это простое руководство, чтобы помочь нам понять, а не судить или стереотип, потому что Святой Дух прекрасно и удивительно работает в каждой общине, которая призывает имя Иисуса.

Тема веры и жизни	Общий евангелический акцент	Общий магистральный протестантский акцент
Священная Библия	Библия — это вдохновенная, безошибочная и окончательная власть для веры и жизни, часто интерпретируемая буквально.	Библия является вдохновением, основным источником и нормой христианской веры, интерпретируемой с помощью традиции, разума и опыта.
Путь к спасению	A personal, transformative “born-again” experience is essential. Salvation is found exclusively through faith in Jesus Christ.5	A lifelong journey of faith and spiritual growth within the church. Often a more inclusive view on how God’s grace works in the world.4
The Church’s Mission	Приоритетом является евангелизация и миссионерская работа, чтобы привести людей к спасительной вере в Иисуса.	The priority is social justice, service, and working to create a more just and compassionate society, reflecting God’s kingdom.4
Богослужение и община	Часто современная музыка поклонения, неформальный стиль, с центральным акцентом на проповеди. Уделение особого внимания малым группам и общинам8.	Часто традиционные гимны и литургия, следуя более формальной структуре и церковному календарю. Акцент на таинствах и общинных ритуалах.19
Социальные и моральные вопросы	Как правило, придерживается более консервативных взглядов на социальные вопросы, такие как идентичность ЛГБТК+ и роли женщин в пастырском руководстве.	Generally holds more progressive or “liberal” views, affirming of LGBTQ+ members and clergy, and having ordained women for decades.3

А) Часть III: Жизненный опыт веры

Theology can tell us what a church believes only the human heart can tell us what it feels like to live there. To truly understand our brothers and sisters, we must move beyond doctrines and listen to their stories—stories of powerful joy and, sometimes, of deep pain. For faith is not an idea; it is a lived reality. Let us now open our hearts to these personal testimonies, holding them with reverence and compassion, as one would hold a sacred trust.

Что такое глубокая радость быть евангелистом?

Для миллионов душ евангельская традиция была источником жизни, надежды и мощной духовной радости. Когда мы слушаем их истории, мы слышим о вере, которая является живой, личной и глубоко преобразующей.

Многие говорят о невероятном комфорте иметь личные отношения с Иисусом. It is not a distant, formal religion an intimate friendship with a Savior who knows them by name and walks with them every day.²⁵ They speak of talking to Jesus with the ease and confidence of a beloved child speaking to a loving Father.²⁵ This personal connection is the bedrock of their spiritual life, a source of strength in times of trouble and joy in times of celebration.

Еще одним большим даром этой традиции является глубокая и неизменная. любовь к Священной Библии. Many evangelicals grew up in homes and churches where the Scriptures were not just read cherished, memorized, and studied with passion.²⁵ The stories, poems, and teachings of the Bible permeate their lives, giving them a lens through which to see the world and a language to understand their own story. This love for Scripture fosters a faith that is always seeking to learn and grow deeper in the knowledge of God’s Word.²⁶

Мы также слышим о жизненной силе живое сообщество. For many, especially young people, the church youth group was a place of true belonging, a sanctuary during the often turbulent years of adolescence.²⁵ It was in these communities that they forged lifelong friendships, found mentors who guided them, and discovered a safe space to grow in their faith. The potlucks, the small groups, the shared life—all of these weave a strong fabric of fellowship that supports and sustains its members.²⁵

Наконец, есть мощный мир, который исходит от уверенность в спасении. In a world full of uncertainty, the evangelical faith offers a sure and certain hope: that one is saved, right by the pure grace of God through faith in Jesus Christ.²⁷ This is not wishful thinking a confident expectation that frees the soul from fear and fills it with gratitude and joy.²⁷

Почему некоторые чувствуют боль, чтобы уйти из евангелизма?

We must also have the courage and humility to listen to other stories—stories of pain and disillusionment. In recent years, many who grew up in the evangelical world have felt a deep need to walk away, a movement sometimes called “exvangelical”.²⁸ Their stories are not told out of bitterness out of a deep sense of loss and a longing for healing. It is our Christian duty to listen to these wounded members of our family with a compassionate and non-judgmental heart.

Многие говорят о переживании духовная травма. They describe faith communities that, instead of being places of grace and healing, became high-control environments that enforced impossible standards.²⁹ They tell of feeling constantly judged, shamed, and made to feel that they could never be good enough. Some speak of misogyny that damaged their sense of self-worth or a culture that prioritized prayer over necessary medical care, leading to lasting harm.²⁹

Другие описывают глубокую боль, которая приходит от того, как их любимая вера запуталась с категория: Партизанская политика. They feel that the simple, beautiful message of the Gospel has been overshadowed by a political agenda, and that loyalty to a political party is sometimes valued more than loyalty to Christ.³⁰ This can create a painful conflict in their hearts, forcing them to choose between their faith and their conscience.

Возможно, самым душераздирающим свидетельством, которое мы слышим, является чувство мощное оставление. The very intensity of the community that is a source of such joy can also become a source of immense pain. Many who have left tell the same sad story: they spent their entire lives in a considering its members to be their family. But when they began to have doubts, or when they quietly stopped attending, not a single person reached out to them. The silence was deafening.²⁹ This experience suggests that sometimes, the belonging offered by the community can feel conditional, dependent on conforming to a specific set of beliefs and behaviors. When a person can no longer conform, they risk finding themselves not just in disagreement utterly alone. This is a powerful pastoral challenge for all of us: how can our communities offer the gift of true, unconditional belonging, loving even those who feel they must walk a different path?

Какой духовный дом люди находят в главных церквях?

Для многих, кто чувствовал себя потерянным или раненым, церкви главной традиции стали духовным домом, местом исцеления, мира и обновленной веры. Их истории рассказывают о другом виде благодати, которая встречает их в своих вопросах и обнимает их в их сложности.

Общей темой является мощное облегчение нахождения интеллектуальная свобода. Many who come to mainline churches speak of the joy of being in a community where it is safe to ask hard questions, to wrestle with doubt, and to not have all the answers.³² They find a faith that is not afraid of science or modern knowledge one that encourages the use of the mind as a path to loving God more fully.

Другие говорят о глубокой красоте, которую они находят в литургия и традиции. In the ancient prayers, the rich hymns, and the holy sacraments, they feel a powerful connection to the great cloud of witnesses who have gone before them.³⁴ The rhythm of the church calendar—Advent, Christmas, Lent, Easter—provides a sacred structure to their year, grounding their lives in the story of Christ. For those who felt their previous faith was too new or too focused on emotion, this connection to history can be deeply centering and nourishing.

Многие также находят дом в основной приверженности радикальная интеграция и социальная справедливость. They are drawn to churches that open their arms wide to all people, regardless of race, background, or sexual orientation.³⁵ They find a faith that is not just about personal salvation about actively participating in God’s work of healing and redeeming the world. They find joy in a community that is passionate about caring for the poor, welcoming the stranger, and protecting God’s creation.³⁵

This journey is not always simple. The writer Rachel Held Evans, who found a loving home in the Episcopal Church after leaving evangelicalism, wrote honestly that she sometimes missed the “fire-in-the-belly” passion and the intensive Bible study of her evangelical upbringing.³² Her story reminds us that no tradition is perfect, and that our spiritual journeys are often complex. But for many, the gentle, spacious, and compassionate faith they find in the mainline is the very grace they need to find their way back to God.

B) Часть IV: Глобальная и будущая перспектива

История протестантизма и евангелизма часто рассказывается так, как будто это только американская или европейская история. Но Святой Дух движется мощными путями по всему миру, и лицо христианства меняется. Чтобы по-настоящему понять нашу семью, мы должны поднять глаза и посмотреть на общую картину, видя, как эти слова и движения принимают новую жизнь в разных культурах, и что будущее может сохраниться для всех нас.

Означают ли эти этикетки одно и то же во всем мире?

The simple answer is no. The neat lines that are sometimes drawn between “Evangelical” and “Mainline” in the United States often blur or disappear entirely in other parts of the world.

As we have seen, in many parts of Europe, the word “evangelical” simply means “Protestant,” a direct inheritance from the time of the Reformation.²

Но самая захватывающая история происходит в «Глобальный Юг»—in Latin America, Africa, and Asia—where Christianity is growing with breathtaking speed.³⁶ Here, the faith often looks very different from what many in the West are used to. Churches in Africa and Latin America are often deeply “evangelical” in their passion and piety. They are charismatic, with a vibrant belief in the power of the Holy Spirit, in miracles, faith healing, and the direct authority of the Bible.³⁷ Their worship is full of life and fervor.

В то же время, поскольку многие из этих христиан живут в условиях крайней нищеты, несправедливости и социальных потрясений, их вера неотделима от глубокой приверженности. социальная справедливость и освобождение.³⁷ For them, the Gospel is not just about saving souls for the next life; it is about bringing God’s healing, justice, and hope to the suffering of this life. They see no conflict between a passionate, personal faith and a tireless fight for the poor and oppressed. In Latin America, for example, this vibrant faith is also often paired with a staunch cultural conservatism on issues of family and morality.⁴⁰

Это прекрасное слияние бросает вызов тому, как мы часто думаем на Западе. Иногда мы создавали ложный выбор между личным евангелизмом и социальной справедливостью, как если бы они были двумя противоборствующими командами. Наши братья и сестры на Глобальном Юге показывают нам, что они были и всегда были двумя крыльями одной птицы. Они учат остальную часть мира, что огненное сердце для Иисуса — это сердце, которое горит для бедных. Это мощный подарок для всей христианской семьи.

Куда направляются наши церкви?

Когда мы смотрим на тенденции веры, особенно в Соединенных Штатах, легко чувствовать себя обескураженным. Но мы должны смотреть глазами веры, а не страха, в надежде, что Господь все еще действует в Своей Церкви. Уважаемые исследования, такие как исследования Pew Research Center и Barna Group, могут помочь нам понять ландшафт.

Мы должны честно и с грустью признать, что снижение членства within the historic Mainline Protestant denominations. For several decades, their numbers have been shrinking.⁴¹ In 2007, about 18% of American adults identified with a mainline church; by 2023-24, that number had fallen to 11%.⁴³ Some observers suggest this may be because, in their noble effort to be open and inclusive, these churches sometimes have not offered a sufficiently distinct and compelling vision of faith to hold their members, especially the young, in a world that is increasingly secular.⁴⁴

The numbers for our evangelical brothers and sisters have been more stable. Their share of the population has declined only slightly, from about 26% in 2007 to 23% in 2023-24.⁴¹ This is partly because they have been more successful at retaining those who were raised in the faith and at welcoming new converts.⁴⁵ But the evangelical community faces its own powerful challenge. The word “evangelical” itself has become deeply connected with politics in the public mind, and for many people outside the it now carries a negative meaning.⁴⁶ This is a source of great sorrow for many evangelicals who wish only to be known for their love of Jesus.

И все мы, как одна христианская семья, должны столкнуться с реальностью. rise of the “nones”—those who say they have no religious affiliation at all. This group has grown significantly, especially among young people, and now represents nearly 30% of the American population.⁴¹ This is the world in which we are all called to be witnesses of Christ’s love.

The demographic center of our faith is shifting. By the year 2040, it is projected that half of all Protestants in the world will live in Africa.³⁶ The future of Christianity will be shaped more by the voices of believers in Lagos, São Paulo, and Manila than by those in London or Chicago.³⁷ This is not a cause for fear for joyful hope. The Holy Spirit is writing a new chapter in the story of the one that will be more diverse, more vibrant, and more global than ever before. These new centers of Christianity, with their powerful fusion of orthodox faith and a deep concern for the poor, have much to teach the older churches of the West. They may, in God’s providence, be the very ones who help us heal our divisions and rediscover the full, integrated power of the Gospel.

B) Часть V: Призыв идти вместе

Мы путешествовали далеко вместе, исследуя историю, верования и переживания, которые формируют нашу протестантскую и евангелическую семью. Мы видели красоту и боль, уверенность и вопросы. Приближаясь к концу нашего паломничества, мы должны задать самый важный вопрос: Как же мы будем жить? Как мы можем, при всех наших различиях, действительно быть единой семьей Божьей, объединенной в нашей любви ко Христу и друг к другу?

Можем ли мы найти общую основу в нашей любви ко Христу?

Ответ, рожденный верой и надеждой, — это громкое «да». Путь к этому единству имеет красивое название: ecumenism. It is the movement, inspired by the Holy Spirit, that calls all Christians to work and pray for the visible unity of the Church.⁴⁸ It is a response to the prayer of our Lord Jesus himself, on the night before he died: “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me”.⁴⁹ Our unity is not for our own sake; it is for the sake of the world, so that all may see our love and be drawn to the Savior.

This unity is not just a dream for the future; it is already happening in what some have called the “ecumenism of the trenches”.⁴⁹ On the ground, in towns and cities all over the world, Evangelicals, Mainline Protestants, and Catholics are already standing shoulder to shoulder. They are working together to feed the hungry, to provide shelter for the homeless, to fight the evil of human trafficking, and to care for the most vulnerable members of our society.⁴⁹ In these shared acts of love and mercy, they discover that what unites them—their common love for Jesus and their desire to serve “the least of these”—is far more powerful than what divides them.

This practical unity can build bridges of trust that make our more difficult conversations possible. Even on the most polarizing issues, there is often shared ground to be found if we have the humility to look for it. For example, in the painful debate over abortion, both sides can often agree on the shared goal of reducing the number of unwanted pregnancies and supporting women in crisis.⁵⁰ Both traditions believe in the dignity of every person, in the call to care for God’s creation, and in the vital role of the church in healing a broken world.⁵⁰ Our shared baptism and our common confession that “Jesus is Lord” is a foundation for unity that is stronger than any wall of division we can build.⁴⁹

Как же тогда мы будем любить друг друга?

Наше путешествие заканчивается там, где все христианские путешествия должны закончиться: у подножия креста, с великой заповедью любить Бога и любить ближнего, как самих себя. Если мы хотим быть верными этому призыву, наша совместная жизнь, как христианская семья, должна быть отмечена определенными добродетелями.

Мы должны иметь смирение. We must have the grace to admit that no single tradition, no single denomination, has a perfect and complete understanding of the infinite mystery of God.⁵¹ We all have so much to learn from one another. Our evangelical brothers and sisters can inspire us with their passionate love for Scripture, their zeal for sharing the faith, and their emphasis on a personal, living relationship with Jesus. Our mainline brothers and sisters can challenge us with their deep commitment to social justice, their embrace of intellectual inquiry, and their vision of a radically inclusive and welcoming church. We are all poorer when we close our hearts to the gifts that God has given to other parts of His family.

Мы должны научиться священному искусству прослушивание. So often, we are quick to speak, to judge, to correct. But love requires us to first be silent and truly listen to the heart of our brother or sister.³⁵ We must seek to understand their story, their joys, and their wounds before we presume to have an answer for them. When we listen with a compassionate heart, we create a safe space where the Holy Spirit can work, healing old wounds and building new understanding.

Let us, then, go forth from this journey with renewed hope. Let us look upon every Christian, whether they call themselves Protestant, Evangelical, Catholic, or Orthodox, not as a stranger or a rival as a beloved brother or sister in Christ. Let us pray for the grace to see past the labels that divide us and to see instead the face of Christ in one another. For we are all members of one body, children of one Father, and pilgrims on one journey toward our eternal home. May the world look upon us and say, not “See how those Christians argue,” but “See how they love one another.” And in seeing our love, may they come to know the boundless, unifying, and saving love of Jesus Christ our Lord. Amen.