The United States in the 50s and 60s might have seemed to be more or less Christian, but it was anything but. And one radical Christian who knew all about this much earlier on than most other Christians was Francis Schaeffer (1912-1984). He knew everything was not right in America and the West, and he sought to give a warning when most believers were asleep at the wheel. In one of the first books that he wrote, The God Who Is There (IVP, 1968), he was sounding the alarm on such matters. Many believers back then would have been left scratching their heads upon reading those words. ‘Antagonism? Being a warrior? What is he going on about?’ They had no idea that underneath the veneer of religion and acceptability, the US and the West were quickly becoming rotting corpses that were in desperate need of renewal and rebirth.

When we are repeatedly told about something, or warned about something, especially from those in the know and with authority, then we had better stand up and take notice. When the Bible tells us that we can expect stiff resistance and enmity as we seek to represent Christ to a lost and needy world, we need to take those warnings seriously.
Jesus of course spoke of this often. In John 16:33 for example we find these words of his: “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”
Or as he said in John 15:19–20: “If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they keep my word, they will also keep yours.”
Peter too spoke about this. In 1 Peter 4:12–14 we read: “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.”
Obviously Paul also warned about this. As we find in 2 Timothy 3:12, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.” Or as he mentioned in 1 Corinthians 16:9, “For a great and effective door has opened to me, and there are many adversaries.”
Pastor Jack Hibbs said this about that last passage: “Naive is the Christian who discounts their adversaries while they are working to further His kingdom. We should expect adversaries and the trouble they cause whenever a door for ministry opens. According to this passage, those laboring for the gospel are not exempt from assaults of the ungodly.”
Indeed, given these and so many other passages telling us the same thing, it should never come as a surprise to believers if they find themselves hated, opposed, rejected and ostracised as they seek to do the work of the Kingdom. Yet incredibly, some believers today – at least in the West – still do not get it.
The truth is, they have lived so comfortably in the world, and have done so little to impact it for Christ and the Kingdom, that they are quite mystified by this talk about opposition and hatred and adversaries. They have no enemies because they have never said or done anything to produce some enemies.
The world loves its own, and when believers live just like those in the world, then there will be no enmity, division or conflict. Everyone will just happily get along. But as soon as you start to live a radical and sold-out life for Christ, you will quickly discover opponents and resistance. It goes with the territory of being a believer.
But the trouble is, when we do not have lots of hardcore persecution of and defiance to the faith, we can be lulled into a false sense of security.
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Written by David P. Cassidy |
Friday, June 16, 2023
While the Alliance is deeply committed to the original mission of the PCA, its members are equally convinced that a business-as-usual approach will not be an adequate response to the current crisis, and the time has come for us to fashion new structures that more adequately serve the established mission.

“And I, when I am lifted up from the earth, will draw all people to myself.” – John 12:32
The Alliance for Mission & Renewal (AMR or the Alliance) is dedicated to:

assisting and encouraging churches, ministries, and leaders in the work of preserving and preaching the ancient, unchanging Gospel of Jesus Christ in the current culture;
equipping God’s people for mission in daily life;
and seeking the good health and unity of the Church in the Presbyterian Church in America (PCA) and our towns, communities, and cities.

At the intersection of truth, vision, and ethics, movements can be born that offer the opportunity for sustained and sacrificial commitments that create lasting institutions which embody and proclaim the Gospel of Jesus Christ with compelling grace and truth. Given our current cultural moment, it is time for us to consider again how we do this for the sake of the Church and the Gospel.
Broadly considered, Western culture is significantly shifting from a society with many shared core beliefs to a more radicalized one marked by deep fragmentation and tribalization. This emerging cultural reality is characterized by continuous tremors in several areas resulting in one seismic shift. Consider the cultural changes in:

anthropology, including sexuality, gender, personhood, family, and marriage;
epistemology, including the notion of whether transcendent knowledge and truth are possible at all;
geography, in which particular groups and individuals that align with one another move to either urban or rural environments to preserve their values and resist those who do not share them;
community, in which a more diverse people speak into the broader societal story, and we honor their unique contributions and receive their gifts instead of rejecting or demonizing them; and
communication, in which we access and disseminate information at unprecedentedly high speeds, but our trust in the veracity of the information is shallow, and the use of the information to promote harm rather than harmony is widespread. Information — or at times, disinformation — has often been weaponized and used as propaganda to intimidate, silence, and censure others.

This emerging transformation impacts every level of and all sub-communities in our society. Those who serve in medicine, news media, educational institutions, religious bodies, government agencies, and commerce encounter a deep and divisive cynicism that has undermined public trust and continues to erode the foundations of public peace.
The Church will navigate the impacts, but there are obstacles. Some of those obstacles are generated from within the Church. For example, we believe that the Church of Jesus Christ should graciously step into this societal confusion with the hope of the Gospel and serve as an instrument of peace. Yet, with sadness, we note that the current Church is wracked with painful revelations of sexual misconduct and abuse that undermine the credibility of its claims. So internal obstacles (both individual and systemic) slow our progress. While it’s urgently needed, change may take years to embrace.
In recent years, numerous studies have noted the steep decline in public worship attendance, the shrinking number of young people who identify as Church members (even when they continue to describe themselves as Christians), and more and more people who are deconstructing their faith and commitments, some turning from the Christianity altogether.
The PCA Is Not Immune
The PCA exists within the context of this cultural shift and has struggled to navigate these unsettling times of realignment. Consider:

We have frequently found ourselves divided more by the issues in our culture and what is regarded as a faithful and healthy response to these matters than by the Westminster Confession of Faith.
Our communication is sometimes marked by the same intemperance and callousness that we find in any censorious tweet or vlog from a secular standpoint.
We have struggled to agree on adequate and precise language to describe matters regarding human sexuality.
We struggle to understand how best to address and secure the further flourishing of women serving in Christ’s Church.
Promoting justice, healing, and truth is always deeply important, and yet we also have witnessed abuses of power and wrongdoing within churches and among pastors.
We all remain profoundly and prayerfully concerned about the possibility of theological declension as we minister in our culture and its changing nature, and we must continue to emphasize the challenging call to clarity and charity.
We eagerly seek ways to not only preserve the Faith for the rising generations in our churches but also to proclaim the Gospel boldly and lovingly in a society that views Christianity as not merely irrelevant but potentially dangerous and harmful.

In the face of these realities, we still maintain hope. Christ has promised to build his Church and has sent the Holy Spirit to guide, preserve, and empower her for the mission she’s been given. The Gospel remains the power of God that saves, and this efficacy is not diminished by our weaknesses and struggles. Church history is filled with seasons of far greater sorrows and challenges, and at every step, our faithful Savior has led his Church to fruitful and faithful paths. We believe he will continue to do so as we humble ourselves, turn from sin, and seek his face.
Though we don’t have all the answers, the AMR is working on a way ahead for a peaceful and yet disruptive witness in our fragmenting society, ready to partner with and learn from other Christians who are also working on the needed paths for the Church to be faithfully present and effective in its mission. The Alliance believes that a crucial component in this work of renewal is a recovery of and fresh declaration of the original intent of the founders of the PCA.
The mission of the PCA has been described in these terms:

Faithful to the Scriptures,
True to the Reformed faith, and
Obedient to the Great Commission.

This remains the summary of our shared purpose. How do we fulfill this commitment in the aftermath of a cultural earthquake unsettling all around us and among us?
While the Alliance is deeply committed to the original mission of the PCA, its members are equally convinced that a business-as-usual approach will not be an adequate response to the current crisis, and the time has come for us to fashion new structures that more adequately serve the established mission.
To that end, The Alliance for Mission and Renewal works for the unity, faithfulness, and flourishing of the PCA. We want to see a denomination characterized by:

Firmly standing on the inspired, infallible, and inerrant Scriptures;
Boldly proclaiming the Good News of Jesus Christ to all people in all places;
Faithfully holding in good faith to our confessional standards;
Humbly recognizing how our doxological diversity is critical to our mission and leadership;
Earnestly welcoming, valuing, and co-laboring with our sisters in Christ as they serve the Savior;
Joyfully embracing our universal connection with Jesus’ Church to maintain the unity of the Spirit with all who proclaim the Gospel;
Gratefully deploying the treasures of our Reformed theological tradition in the service of the Church; and
Purposefully focusing on making new disciples so we maintain and proclaim a visible and viable witness to the Gospel.

Each of these characteristics keeps with the original vision of the PCA and is critical to its future fruitfulness. The Alliance rejoices in the treasures of our Reformed tradition, and it seeks to discover a path with more cooperation and a unified and effective Gospel witness in our society. Please pray for us and for God to be glorified through the growing fruitfulness of the Gospel in our work.
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Lyte preached as a dying man to dying men. He knew that life was but a vapor and that sinful man must make haste to close with Christ. And even as his own life began to fade, Lyte pointed others to the solace that he found in knowing that our unchangeable God abides with all His people in life and in death. 

I don’t like change, and I know I’m not the only one. Change, even if it is a good and needful change, carries with it a tinge of sorrow and uncertainty. As we reflect upon the goodness we’ve enjoyed and so often overlooked, we wonder if that same goodness will be on the far side of change. “Will my children make new friends after the move? How will I handle being an empty nester? What if my new career ends up being worse than my old one? How will I spend my time when I’m not going into the office every day?”
The feelings of sorrow and uncertainty are only magnified when the change is unexpected and unwelcome. “What happens if our country goes to war? What will the world look like for my children and grandchildren? How can I get out of bed in the morning without my spouse by my side?” As time changes everything about us and around us, the hymn “Abide with Me” provides special comfort to those who long for something constant, something that forever remains the same.
“Abide with Me” was written by the Scottish Anglican priest Henry F. Lyte (1793-1847). Lyte was a reputed poet and hymnodist (“Jesus I Thy Cross Have Taken” and “Praise, My Soul, the King of Heaven” come to us from Lyte’s pen), and a faithful minister serving All Saints Church in Lower Brixham, Devonshire, England for 23 years.
Lyte’s health was always fragile; asthma and tuberculosis were constant threats to his wellbeing. Shortly before journeying to Italy to escape the biting cold of winter, Lyte preached what would be his final sermon. The story goes that “Lyte nearly had to crawl to the pulpit and his message came as from a dying man. His final words made a deep impact upon his people when he said that it was his desire to ‘induce you to prepare for the solemn hour which must come to all by a timely appreciation and dependence upon Christ.’”[1] Lyte’s daughter tells us that it was on that same night that he placed the words of “Abide with Me” into the hands of a family member, together with a tune of his own composing. Two months later, Lyte succumbed to tuberculosis and died in Nice, France on November 20th, 1847.
Lyte preached as a dying man to dying men. He knew that life was but a vapor and that sinful man must make haste to close with Christ.
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