Written by Aaron M. Renn |
Friday, May 19, 2023
Cities are facing a series of real challenges, which I group under three headings: remote work, high housing costs, and bad governance (resulting in part from a toxic cultural-political climate). These could put a cloud over them for years, and in some cases could lead to what some have been calling the “urban doom loop.”

You’ve probably seen photos or videos of huge homeless encampments in America’s cities, like the ones in this Daily Mail article about Portland.
You’ve probably seen footage of brazen shoplifting in San Francisco, and heard about how retailers like Wal-Mart, REI, and Nordstrom are closing urban stores.
You’ve probably read about growing urban crime or seen disturbing videos such as when a group of teens and young adults were running amok in Chicago, for example.
You’ve probably heard about how remote work is threatening the future of downtowns, with half or more of workers not coming into the office anymore.
You’ve probably heard about the population exodus from urban centers during Covid, and about population drops in formerly booming places like San Francisco and Portland.
This drum beat of bad news seems to have created a sense among some that cities are doomed. There’s certainly a class of people who would welcome this, and so they are motivated to share all the bad news and emphasize the ways that big cities are in big trouble.
However, I’d like to encourage people to have a sense of perspective here. The very nature of the news cycle (e.g., “if it bleeds, it leads”) selects for bad news. It’s very easy for people without on the ground knowledge to draw conclusions that may not be warranted.
I have studied cities professionally. I also have visited a number of big cities recently. In the last two months I’ve been to NYC twice, Chicago, and Washington. In each case, the challenges are evident.
But if all you had to go on in judging these cities is what you saw when you visited them, you’d never think they were in danger of collapse.
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Though he had doubts, John wasted no time in seeking to quench them. He sent some of his disciples to Jesus to ask him about his ministry. The example of John teaches us to distinguish between doubt and unbelieving skepticism. John had made the largest and most confident confessions about the identity of Jesus. Then, in a moment of weakness, he sent disciples to Jesus to ask him, “Are you the coming One, or do we look for another?”Jesus honored John for the way in which he had faithfully prepared the way for his Messianic ministry, by responding to John’s question.

Fifteen to twenty years ago, prominent figures in the missional movement began saying things like, “Our churches have to be safe places for doubters,” or “You should feel like you can come to our church with all of your doubts.” I always felt somewhat uncomfortable whenever I heard these statements—not because I think that our churches shouldn’t be safe place for people to express doubts, but because it seemed as if many were confusing the idea of doubt with the idea of unbelieving skepticism.
It is important to recognize that Scripture does not identity doubt with unbelieving skepticism. In fact, the most serious believers may have prolonged periods in which they struggle with doubt—a fact that the Gospel writers unfold in the account of John the Baptist’s doubts about the identity of Jesus while in prison.
During his earthly ministry, Jesus made the shocking assertion, “Among those born of women there is not a greater prophet than John the Baptist.” Christ praised John as having been “the burning and shining lamp” (John 5:35)—as one who poured himself out for the spiritual well-being of others. John’s ministry was marked by his selfless motivation to see Jesus exalted: “He must increase; I must decrease” (John 3:30). John likened himself to the friend of the bridegroom, who, upon hearing the voice of Christ, rejoiced that the Bridegroom had come (John 3:29).
John had the unique privilege of standing and pointing to the Redeemer in the flesh and declaring, “Behold the Lamb of God who takes away the sin of the world” (John 1:29). John joyfully encouraged his own disciples to leave him in order to follow after Jesus, when Christ began his ministry. John was content to exist for the glory and exaltation of Jesus (John 1:35-37). However, after Herod had locked John up in prison as retribution for rebuking him for his sexual immorality (Luke 3:19-20), John began to have doubts.
Here are four important things to remember if you are a doubting believer.
1. Even John the Baptist Began to Have Doubts
There are two possible explanations for these doubts. Either John was struggling with the suffering that he was enduring and couldn’t square it with the prophecies of the Messiah that he read about in the Old Testament prophets; or John was doubting the identity of Jesus because he wasn’t fulfilling John’s Old Testament expectation that the Messiah would come bringing salvation and judgment.
John knew the prophet Isaiah had predicted that when Messiah came he would come “to proclaim liberty to the captives, and the opening of the prison to those who are bound” (Isa. 61:1) This was, in fact, part of Jesus’ first sermon preached in the synagogue in Nazareth about himself (Luke 4:16-21). But now John was in prison for his testimony to Christ, and Jesus was even then delivering John from his imprisonment.
Believers may begin to doubt Jesus’ identity and God’s promises on account of his or her circumstances in life and inability to square those circumstances with what Scripture teaches. This is often a cause for doubts to arise in the hearts of even the most mature believers. So much of the Christian life is learning to walk through circumstances in which God has placed us when they seem contrary to what God has promised us in his word. We go back to the word to be strengthened in faith, even when we can’t square our circumstances with God’s promises.
2. John Remembered God’s Promises in Scripture
John also knew that the Old Testament prophets made clear that “the Day of the Lord” (yom Yahweh) would bring both judgment and salvation.
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I noticed you feel great compassion for women in crisis. While this is commendable, I am concerned by the lack of similar concern for babies. You mentioned a woman’s right to abortion eight times and a child’s right to life once. And that your prescription for limiting the number of abortions is based on government welfare programs for the mother. I did not see any provisions for making adoption easier and faster. Nor did I see any provisions for the church to provide more support through pregnancy centers.

Dear Adam,
I read your article “As a Christian, I Want to Reduce Abortion, Not Overturn Roe.” I noticed you used the phrase “As a Christian” three times to buttress your moral authority in this area as you pled for both abortion availability and yet fewer abortions. As a brother in Christ, I have concerns over unbalanced compassion, exegetical acumen, and a surrendering of God’s Law to modern culture.
I noticed you feel great compassion for women in crisis. While this is commendable, I am concerned by the lack of similar concern for babies. You mentioned a woman’s right to abortion eight times and a child’s right to life once. And that your prescription for limiting the number of abortions is based on government welfare programs for the mother. I did not see any provisions for making adoption easier and faster. Nor did I see any provisions for the church to provide more support through pregnancy centers. It’s almost as if supporting government welfare policies is a key component of a compassionate character.
God has made each person as a free, moral being. Joshua commanded the people to make a choice about who they would serve: “But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord” (Jos 24:15, NASB-95).
Each of us makes choices, Adam. Unfortunately, those choices often end with tragedy for ourselves and others. The Westminster Shorter Catechism Question 17 asks:
Q. Into what estate did the fall bring mankind?A. The fall brought mankind into an estate of sin and misery.
You pointed out cases of rape and incest. These are terrible tragedies brought about by sin that cause great misery, but why is the most innocent victim, the child, the one who bears the brunt of the tragedy? Abortion advocates often claim that every child should be a wanted child. So, is it compassionate to impose the death penalty on a child because the mom chooses not to love? We are told a child should not suffer from poverty. But that’s how we choose to treat suffering animals; we put them out of their misery because they cannot understand what is happening. Not so human beings. And God’s Word affirms that babies, even in the womb, are people:
“Surely I was sinful at birth,sinful from the time my mother conceived me.6 Yet you desired faithfulness even in the womb;you taught me wisdom in that secret place.” (Psalm 51, NASB-95)
People can choose to learn from suffering and can choose to rise above it, given the opportunity, unless that opportunity is pre-empted by another’s choice. Consider the story of Lazarus; a poor beggar covered in sores. He had a terrible life, and no one looked at him with compassion. In the end, for all eternity, Lazarus found compassion and comfort (Luke 16: 19-31).
I commend you on the compassion you have toward women in crisis but I implore you to extend that same compassion to the babies in the womb.
As a brother in Christ, I was glad to see that you are meditating on Rom 12:12, and I hope you continue to mediate on this verse. By applying proper exegetical methods, you will discover that the word conformed in Greek is suschématizó and means to assume “a similar outward form (expression) by following the same pattern” (Strong’s). The word transform in the Greek is metamorphoó, which means “changing form in keeping with inner reality” (Strong’s). Paul is calling on each of not to copy the current godless culture, but to be transformed, truly, from the inside by God’s Word (properly interpreted). So, respectfully, I disagree with your conclusion that this is a call to be counter cultural. This is a call to be a genuine Christian, one who knows and lives by God’s law, regardless of the personal cost that might entail.
I found it ironic that you used Jesus’ criticism of the Pharisees to make a point that by placing the health of babies in the womb in extreme jeopardy, i.e., death, we can avoid policies that place expecting mom’s health in jeopardy. A closer look at Luke 13:10-17 reveals that the Pharisees are hypocrites because they exult in manmade standards of righteousness that even they cannot keep. Has not support for abortion become the same litmus test for a righteous character in secular society?
As a brother in Christ, I plead with you to consider God’s law as opposed to man’s law. In Psalm 19, God tells us He has given us supernatural revelation:
“The law of the Lord is perfect,refreshing the soul.The statutes of the Lord are trustworthy,making wise the simple.8 The precepts of the Lord are right,giving joy to the heart.The commands of the Lord are radiant,giving light to the eyes.” (NASB-95)
The more a society’s laws reflect God’s laws, the better, kinder, more compassionate that society is. I wonder if you ever researched how Greek and Roman cultures practiced their respective laws? There was a marked difference in culture as Christianity grew in influence and the moral authority of God’s Word was practiced. Here’s how Aristotle framed it:
“As to exposing or rearing the children born, let there be a law that no deformed child shall be reared;  but on the ground of number of children, if the regular customs hinder any of those born being exposed, there must be a limit fixed to the procreation of offspring, and if any people have a child as a result of intercourse in contravention of these regulations, abortion must be practiced on it (the child)” (Aristotle, Politics 7.1335b ).
Or Cicero: “Deformed infants shall be killed” (On the Laws, 3.8). Cicero considered an unwanted child to be deformed.
God gave Moses this commandment: “You shall not murder” (Ex 20:13, NASB). I’d rather live in a society that respects life, protects its most vulnerable members, and has laws that reflect those values.
Al Taglieri is a Ruling Elder in the Providence Presbyterian Church in York, Penn.
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