Every time you tell me about the great Russian painting, I will tell you about the peaceful Ukrainians shot in the back in the Makariv district. And before they could shoot, the orcs tied their hands. About hundreds of corpses on the streets of Bucha, Irpen, Gostomel. About mass graves in the yards of residential neighborhoods. Until recently, the mass graves of civilians were cozy and safe cities. Mass graves. In the 21st century. Here is what I will tell you in return about the great Russian painting.

Dear heartbroken Europeans and other connoisseurs of great Russian culture !!! (including Ukrainians), today I watch photos and videos from liberated cities and villages of Kyiv region all day. My native Kyiv region. And here’s what I want to tell you:
Every time you talk about the great Russian ballet, I will tell you the story of a young teacher from Brovary who was repeatedly raped in front of her parents and then kidnapped by Russian villains. About dozens, maybe hundreds of raped Ukrainian women. Often in the eyes of children. About 15-16-year-old girls from Borodyanka who suffered terrible violence from the Kadyrovites. About the bodies of five raped young girls who were killed and left on the road. About this abomination “we will spend * hohlushek” in interceptions. Here is what I will tell you in return about the great Russian ballet.
Every time you tell me about great Russian composers, I will tell you the story of a girl in front of whom and her little brother in the basement of Mariupol, their mother died more than once. And then with the corpse of a dead mother, the children were forced to continue to hide in the basement from the shelling. About a boy from Gostomel, in front of whom Russian soldiers shot his father. And then they wanted to kill their son, but he survived. About a girl who was shot directly in the face. About a kid who ran away with his grandmother in a boat. Grandma drowned. And the boy has been wanted for almost a month. Here’s what I’ll tell you in return about the great Russian composers.
Every time you tell me about the great Russian painting, I will tell you about the peaceful Ukrainians shot in the back in the Makariv district. And before they could shoot, the orcs tied their hands. About hundreds of corpses on the streets of Bucha, Irpen, Gostomel. About mass graves in the yards of residential neighborhoods. Until recently, the mass graves of civilians were cozy and safe cities. Mass graves. In the 21st century. Here is what I will tell you in return about the great Russian painting.
Every time you tell me about the great Russian theater, I will tell you the story of a woman from the Brovary district, from whose house Russian marauders retreated and removed metal tiles. About tanks and armored personnel carriers of the “Second Army of the World,” loaded to the brim with robbers in Ukrainian homes. Stolen phones, tablets, TVs, washing machines, carpets, jewelry, bottles of alcohol, pans, clothes, toys, shoes – everything that happened to these freaks. When they got to Belarus, they sent their loot to Russia in advance. About how they stole stolen goods in Belarusian bazaars. Here is what I will tell you in response about the great Russian theater.
Every time you tell me about the great Russian cinema, I will tell you about the brutally shot horses in the stables in Kyiv region. About the animals of the zoo in Yasnogorodka, frozen by hunger and thirst. About deer skin burned after the explosion. And now the maximum savagery… About the alabai killed and eaten by the Russian occupiers. Yes, alabai. Yes, dogs. Yes, eaten. Here is what I will tell you in response about the great Russian cinema.
Every time you tell me about the great Russian literature, I will tell you about dozens of interceptions of conversations of Russian soldiers with their mothers and wives. Conversations in which there is nothing but naya. Conversations in which wives order them to steal in Ukrainian homes. Conversations where mothers laugh when their sons tell how their cousins rape hohlushek. And if all mothers are thrown out of these conversations, they will be left with “hello” and “while.” Here is what I will tell you in response about the great Russian literature.
There is no longer any great Russian culture, literature, cinema, painting, theater and ballet. There is a country of freaks, marauders, rapists and murderers. Wild people who have no place in the civilized world!
And long-suffering new Russian dissidents in the cozy apartments of Berlin, London, Larnaca, Milan, Tbilisi, Astana, Vienna and other temporary shelters, let them follow the route of the Russian ship, proudly carrying in their hands the great Russian culture!
From a Ukrainian Woman on Facebook

Written by Jon D. Payne |
Monday, June 20, 2022
The temptation for the church to broker God’s truth for the sake of ecclesiastical unity and cultural acceptance is a perennial one. The evangelical world has already made that deal. It’s disgraceful. But we must not! My fellow elders in the Presbyterian Church in America, we must firmly resist the temptation to negotiate biblical fidelity and confessional integrity. The erosion of orthodoxy often begins with the pursuit of counterfeit unity.[6] True unity, however, is always founded upon the unadulterated truth of Scripture.

The book of Hebrews is full of strong exhortations and sobering warnings for the Church throughout the ages.[1] It was originally written to encourage first-century Jewish Christians not to abandon gospel orthodoxy. It was a call to resist the seductive enticements of religious and cultural syncretism. This urgent message to persevere in the truth — no matter what — is a profoundly relevant one for our current cultural moment. It is a remarkably fitting word for the Presbyterian Church in America, as we gather together in Birmingham for the 49th General Assembly.
Resist the Via Media
Intense cultural pressure and religious persecution made life difficult for Jewish believers in the first century. Being a Christian was never easy. Sometimes the biggest threats to the peace, purity, and unity of the church came from parties within the church. The same challenges were true for the great cloud of witnesses who preceded them— those resolute believers “of whom the world was not worthy.”[2]
Faithfulness to Christ was an arduous and costly road for the Hebrew Christians. Consequently, the temptation to compromise and negotiate the truth was ever before them. The satanic invitation to accommodate doctrinal error, syncretize truth with falsehood, and even apostatize, could at times be palpable. Christian profession meant persecution on some level.[3] There was a very real possibility of social, economic, and physical hardship for those who devoted themselves to Jesus Christ and His objective truth.
There was also a temptation for these early Christians to grow discouraged with the conflict and division within the Church. For the sake of peace and unity, some attempted to forge a theological via media, seeking to amalgamate old covenant shadows with new covenant realities.[4] The move to foster a middle-way with those who taught doctrinal error, however, would only eclipse the glory of the heavenly High Priesthood of Christ, subvert the true gospel, and sabotage the Church’s mission. Therefore, God’s people were admonished in the book of Hebrews not to explore third-way options for the sake of religious respectability, cultural approval, or peace in the church. Rather, they were exhorted to persevere in God’s way, to “hold fast the confession of [their] hope without wavering, for he who promised is faithful.”[5]
The temptation for the church to broker God’s truth for the sake of ecclesiastical unity and cultural acceptance is a perennial one. The evangelical world has already made that deal. It’s disgraceful. But we must not! My fellow elders in the Presbyterian Church in America, we must firmly resist the temptation to negotiate biblical fidelity and confessional integrity. The erosion of orthodoxy often begins with the pursuit of counterfeit unity.[6] True unity, however, is always founded upon the unadulterated truth of Scripture.
Lift Your Drooping Hands | Hebrews 12:12-17
In God’s providence, my devotions have recently been in the book of Hebrews. It’s a theological treasure, rich with gospel truth — a ravishing portrait of the preeminence of Christ and His all-sufficient mediatorial work. The church would do well to become more familiar with it. After reading Hebrews 12:12-17, and the corresponding commentary in John Owen’s works, it strongly occurred to me that the passage is an especially relevant word for our current moment in the PCA.
Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. ~ Heb. 12:12-17
The author or preacher of Hebrews is fully aware of the church’s problems. He understands that there are deadly diseases plaguing the body of Christ. Rather than ignore or dismiss the spiritual contagions, however, he confronts them head-on. He doesn’t want them to take root and spread. He is a faithful pastor. He loves the church. John Owen writes:
It is the duty of all faithful ministers of the gospel to consider diligently what failures and temptations their flocks are liable or exposed unto, so as to apply suitable means for their perseveration.[7]
In this section of Hebrews, the church is being exhorted and admonished through powerful metaphors; that is, metaphors related to his athletic metaphor at the outset of the chapter.
Therefore … let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us (12:1)
The preacher compares the Christian life to a race, and his athletics metaphor resumes in verses 12-14 when he exhorts God’s people to “lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather healed.” In other words, he is urging the church to be roused from its spiritual lameness, due to doctrinal compromise, and to return to the straight paths of Christian truth and practice. He urges them to “be healed” before they are “put out of joint”, and it’s too late to recover.
Some in the church were like distance runners who had wandered off course. They were lost, slumped over with spiritual exhaustion, hands hanging down, and knees devoid of strength. They were unsteady, accommodating error for the sake of unity and peace. Owen explains that by the preacher’s words
“that which is lame,” the apostle peculiarly intends those that would retain the [Jewish] ceremonies and worship together with the doctrine of the gospel. For hereby they were made weak and infirm in their profession, as being defective in light, resolution, and steadiness; as also, seemed to halt between two opinions, as the Israelites of old between Jehovah and Baal. This was that which was lame at that time among these Hebrews. And it may, by analogy, be extended unto all those who are under the power of such vicious habits, inclinations, or neglects, as weaken and hinder men in their spiritual progress.[8]
Dear fellow PCA elders, shouldn’t we be compelled to ask— In what ways might we, as a denomination, be “made weak and infirm in [our] profession, as being defective in light, resolution, and steadiness?” I would argue that the subtle (and sometimes not so subtle) accommodation of certain aspects of the current moral revolution has made us “weak and infirm” and is close to putting us “out of joint.” The accommodation of particular facets of the cultural revolution is the biggest threat to the spiritual health and future viability of our denomination.[9]
The moral revolution has overwhelmed western civilization, and is especially manifested in the LGBTQ+ and critical social justice movements.[10] Intersectionality is the new reigning religion in the West, and her prophets, priests, and rulers are seated on the highest thrones of earthly power. The evidence of the moral revolution is ubiquitous. Sadly, this insidious revolution has found a foothold in a growing number of our churches, presbyteries, agencies, and ministries through side B gay Christianity/Revoice, and critical social justice (It gives me absolutely no pleasure to express it. I wish it wasn’t true). What is, perhaps, even more concerning than the ministers who positively and publicly affirm aspects of these false ideologies, are those who quietly acquiesce to them, reluctantly accepting error without protest. This quiet acquiescence is a spiritual cancer to ministers, and to denominations. Owen is right: “A hesitation or doubtfulness in or about important doctrines of truth, will make men lame, weak, and infirm in their profession.”[11] Therefore, there must be no hesitation as it concerns the sufficiency of the gospel, and the divinely appointed means of grace, for the discipleship and mission of the church. We don’t need side B or CRT. In fact, no one needs it. We have the gospel— the power of God unto salvation for all who believe (Rom. 1:16; I Cor. 1:18)!
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[1] The author refers to his epistle as “a word of exhortation” in Hebrews 13:22.
[2] See Hebrews 11:1 – 12:2.
[3] “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” II Timothy 3:12
[4] See Hebrews 8:1-6; 10:1-39
[5] Hebrews 10:23; c.f. 3:6; 4:14; 6:18.
[6] Counterfeit unity is a pseudo unity created by mixing truth with error for the sake of peace. Ironically, it’s a “unity” that eventually leads to deeper and more permanent division.
[7] John Owen, Commentary on Hebrews, Works, vol. xxiii (Edinburgh: Banner of Truth, 1991; first published 1684) p. 277.
[8] Ibid., 283.
[9] This is true for all denominations.
[10] Two recommended primers on these issues are Carl Trueman’s Strange New World: How Thinkers and Activists Redefined Identity and Sparked the Sexual Revolution (Crossway, 2022), and Thaddeus Williams’ Confronting Injustice without Compromising Truth: 12 Questions Christians Should Ask About Social Justice (Zondervan Academic, 2020).
[11] Ibid., 283.
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Jesus came into the world to transform us by leading us out of the darkness of self-serving falsehood and into the light of God’s true purpose. And this demands a personal and life-transforming response: Trust Jesus Christ to secure your forgiveness with God and lead you in righteousness for His glory. Divest yourself of control over your own life, and make Him your Lord. Jesus’ death on the cross has made forgiveness possible. 

In his 1939 Christmas broadcast to the British nation, King George VI read from a poem by Minnie Louise Haskins
I said to the man who stood at the gate of the year,
I said to the man who stood at the gate of the year,
“Give me a light that I may tread safely into the unknown.”
And he replied: “Go out into the darkness and put your hand into the Hand of God.
That shall be to you better than light and safer than a known way.”1
While those words were obviously meaningful to George VI and his subjects amid an escalating war with Germany, they still find an echo in the hearts and minds of men and women today. We live in a time of great uncertainty and anxiety. Whether the context is geopolitics, the national economy, clashing worldviews, or even our own family lives, people today are treading into the darkness, looking for some light that will show them the way.
In John 3:19, in His conversation with Nicodemus, Jesus shared the good news that we celebrate during the Christmas season: “The light has come into the world.” And the nature of the light is not a philosophy. It’s not a political ideology. It’s not a sentiment or a concept. The light is a person: Jesus Christ. God, in His love, sent Jesus into the world to light our way forward, leading us out of a world of death and into life with Him.
Jesus is the light by which we can see. Or, to use Haskins’s metaphor, He is the hand of God extended to us—better than any would-be light this world might offer. How, then, can we reflect His light in a world of darkness? Let’s consider the answer Jesus Himself gives.
People Love the Darkness
“The light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.” (John 3:19–20)
Before we can understand the beauty and power of the light of Christ, we first must understand what separates His light from the darkness all around it.
It’s not normal for burglars to call out from the darkness of the yard, “Excuse me, could you turn the spotlights on? I’m trying to steal from your house!” They’re burglars. They do their work in the dark. The worst thing that can happen to them is for the lights to come on and reveal them. Similarly, the Bible says that apart from Christ, we live our lives in darkness (Eph. 5:8; 1 Peter 2:9).
The darkness of our time is revealed in many different ways, and certainly in intellectual confusion and moral perversion. When people hear Jesus say, “The light has come into the world,” many respond, “That’s very interesting, but I have my own views. I have another light that I look to, and that light is as good as any.” Some have the notion today that beliefs are valid as long as they mean something to somebody.
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