Embracing a biblical siege mentality doesn’t mean adopting aggressive evangelism or open hostility toward unbelievers. The full compass of Christian living – warm hospitality, sensitive evangelism, joyful fellowship, and discerning cultural engagement – are arrows in the Christian’s quiver. It is worth noting that these do not exist alongside the Christian’s spiritual warfare, they are our spiritual warfare. These are precisely the behaviours that Christ is pleased to use to storm the very gates of hell.

When discussing missions with any zealous evangelist, it won’t be long before the phrase ‘siege mentality’ is mentioned with a head shake and a furrowed brow. From their spiritual walled castle, adherents of this mentality fearfully examine the moral decay in their surroundings and resolve to have little to do with unbelievers. The call to keep oneself unstained by the world has become their great commission; they’ve raised the drawbridge and put extra piranhas in the moat for good measure.
It is an amusing thought experiment to look out over my Tasmanian suburb and imagine a walled castle amid the streets. While such a building would be geographically strange, perhaps it is spiritually appropriate. After all, the siege mentality has one thing going for it: Christians are actually at war (Eph 6:12). This celestial war, waged on a terrestrial battlefield, rarely reaches the front intellectual burner for many Christians. While the siege mentality is a problem – and it is a problem – very much greater is the problem of believers walking out into the battlefield each day with their spiritual armour in a box under the bed. Walking out into the fray in one’s spiritual birthday suit doth not a battle plan make.
Read More
Related Posts:

As the men gathered around the dinner table recalled their happy bygone student days, they particularly recollected the lofty phrasings of their mentor’s prayers. They rehearsed his most striking and memorable catchphrases — many of which now shaped cadences of their own prayer vocabulary. Realizing the riches that their conversation had uncovered, Walter Chalmers Smith began to scribble down their remembrances on a scrap of paper he retrieved from his frock coat. A few days later he transcribed the notes into his commonplace journal, realizing he had the puzzle-piece makings for lyrics that would beautifully balance in adoration of the Lord both the intimate and ineffable.

In 1857, shortly after he was installed as the new pastor of the Roxburgh Free Church on Hill Square adjacent to the Royal College of Surgeons in Edinburgh, Walter Chalmers Smith (1824-1908), began to compose congregational hymns to complement his sermons. He was inspired by the example of the unrivaled father of English hymnody, Isaac Watts, who wrote more than a thousand hymns and psalm settings, often to accompany his sermons at the Mark Lane Chapel across from Tower Hill in London. Ten years later Smith would publish what he would call “the choicest of my labors” in Hymns of Christ and the Christian Life.
The collection included the hymns, “Earth Was Waiting, Spent and Restless,” “Lord, God, Omnipotent,” “Our Portion Is Not Here,” “There Is No Wrath to Be Appeased,” “Faint and Weary, Jesus Stood,” and the classic for which he is best known today, “Immortal, Invisible, God Only Wise.”
Smith was born in Aberdeen, the son of Walter and Barbara Smith, and named for both his father and the great Scottish Reformer Thomas Chalmers. His father was a master cabinetmaker and a Reform-minded deacon in the Church of Scotland, so his son was faithfully raised in the lively days of evangelical resurgence during the Ten Years Conflict and the Disruption.
He was educated at the Aberdeen grammar school and at the University of Aberdeen’s Marischal College. After graduation in1841 he began to study for a legal profession but two years later – during the tumult of the Disruption – his faith was stirred to ardency by the example of Dr. Chalmers. He sensed a call to gospel ministry and determined to enter the newly established Free Church’s theological seminary, New College, Edinburgh.
On Christmas morning 1850 he was ordained as the pastor of the Chadwell Street Scottish Free Church in Islington, London, a neighborhood then undergoing dramatic renewal with the construction of the nearby King’s Cross railway station. In 1853 he was called back to Scotland to serve at Milnathort in the parish of Orwell, Kinross-shire. In 1862 he was chosen to succeed Robert Buchanan, who with Dr. Chalmers had been one of the leaders of the Disruption, as pastor at the Free Tron Church, Glasgow. In 1876 he was called to the Free High Kirk, which worshipped in the beautiful New College building designed by William Playfair on the Edinburgh Castle Mound site of the old palace of Princess Regent Mary of Guise. The capstone of his ministry came in 1893 when he was chosen to serve as Moderator of the General Assembly for the Free Church of Scotland.
Read More
Related Posts:

Traditional Reformed worship is dialogical, meaning God and the worshippers are in a kind of conversation. But the agenda for the conversation is set by God’s declarations. This is why, traditionally, Reformed worship begins with a call to worship and ends with a benediction. God gets the first word and the last word. Our singing, confession, and prayers are a response to God’s Word. God’s Word also takes center stage in the high point of a Reformed service, which is the preaching of the Word of God.

The following post is part of our ‘Principles of Reformation’ series. For the first post in the series, please click here.
In order to make progress in a course of reformation, it is necessary to define the goal of any efforts that proceed under the Reformed banner. As Reformed believers, what is our target? What is the ultimate goal of our reformation?
Is our goal an increase in Bible knowledge and theological acumen? It must be said that many today who use the label Reformed or who discover Reformed theology find it intellectually stimulating and satisfying. For some, Reformed teaching answers basic questions and opens vistas for further intellectual exploration. This is a wonderful thing. Reformed churches have always insisted that pastors be educated and skilled in sound doctrine, and the best theologians in the Reformed tradition have tried to engage with the leading intellectual movements of their day. They do so drawing on a clear and realistic understanding of the nature of man and the sovereignty of our Creator God.
This means that Reformed theology can offer someone who is intellectually inclined much to study and talk about. At its core, though, Reformed theology is a balanced and thoughtful declaration of the teaching of Scripture. It is meant to shape lives and cultivate churches that are centered on the glorious gospel of the Lord Jesus Christ. It is a theology for life – not just the life of the mind, but the life of the whole person dedicated to God completely. This complete dedication to God is regularly expressed in the worship which God’s people render wholeheartedly to Him.
Meeting with God in Worship
Reformed theology has a high view of God. He is the sovereign Creator of all things, and He rules over His creation. This should provoke us to praise Him in a way that acknowledges His holiness. Because God is so majestic, so powerful, so great, our praise to Him ought to reflect this. The Bible says, “Great is the LORD, and greatly to be praised” (Ps. 145:3). The ultimate goal of reformation is to glorify our great God as He is, as He deserves, and as He decrees.
Read More
Related Posts: