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About the Book
"God is Not Mad at You!" by Billy Joe Daugherty is a book that reassures readers of God's unconditional love and forgiveness. Daugherty emphasizes the importance of understanding God's grace and letting go of guilt and shame. The book offers practical advice and biblical insights to help readers let go of condemnation and live in freedom and peace.
Francis Schaeffer
Francis Schaeffer was a pioneer in the field of apologetics and the development of a Christian response to the anti-supernaturalism which dominated western thought in the 20th century. He worked out a biblical and evangelical philosophy which proved to be a challenging alternative to emptiness and despair which characterised secular Europe at that time. Schaeffer also understood that the cultural shift was especially reflected in the arts and was able to help a number of us who were trying to develop a Christian approach to creativity in these influential areas of life. Here, Ray Evans, of Grace Community Church, Bedford, provides us with a brief overview of Schaeffer's contribution to Christian thought and action.
Francis Schaeffer became one of the most influential Christian leaders of the twentieth century. He came from a humble working-class background in Philadelphia, studied under Gresham Machen at Westminster Seminary for a while, was the pastor of some small churches in the USA, and then spent most of his life in Europe, to which he had come at the end of World War 2 as a missionary. Never seeking 'fame' or 'a name', God used him to help his church at a time when she faced, and still faces, the massive challenges brought about wherever western culture and 'worldview' have spread.
Married to Edith, and blessed with four children of their own, the Schaeffers settled in total obscurity in Switzerland. Initially they lived at Champéry, but the Roman Catholic officials of that canton requested they leave and they moved to what became their home for many years, the tiny village of Huémoz in the canton of Vaud. The thrilling story of how God opened the way for them to move there and start the distinctive ministry called 'L'Abri' (French for 'Shelter') is told in a book of that name. It is a 'must read' book!
They were determined to demonstrate several things in the ministry of L'Abri. First there was to be a true outworking of trust and dependence on God in all circumstances - a demonstration that the unseen supernatural world really exists. So, for example, they committed themselves to prayer, asking that God would send the individuals to them that would find their ministry helpful, and that God would provide all necessary resources of money, housing personnel and so on. They saw, and the work continues to see, real and powerful answers because, as he would often say, 'God is there'. Francis' book 'True Spirituality' (again another superbly helpful book) was born out of the desire to show what really living a Christian life looks like when we 'moment by moment rely on the ministry of the Holy Spirit, who is given to us because of the finished work of Christ on the cross'.
Then they wanted to demonstrate that Christianity has true and reasonable answers to the questions of the human heart. He, Edith and the growing family of children (which in time included sons-in-law such as the author Ranald Macaulay) found themselves inundated with young people that 'God sent'; people with dark confusion in their minds and deep hurts and problems in their souls.
Too often Schaeffer was written off because others caricatured him as 'an intellectual' and not 'earthed' in real life. Perhaps this was because some of his earliest books that were released to the general public ('The God Who is There', 'Escape from Reason', and 'He is There and He is not Silent') grappled with the 'big ideas' that hugely affect modern Western life. These ideas were not couched in conventional religious terms, or they were ideas that most pastors would avoid. Yet young people in large numbers found someone who could talk their language and could demonstrate that the Bible had answers that made sense, and which met our deepest spiritual needs.
He wrote several books and preached many messages (these are still available through the L'Abri tape ministry), that are great examples of Biblical exposition. One of my favourites is 'Joshua and the Flow of Biblical History' which gives a flavour of what it must have been like to sit under his clear thinking mind and pastorally warm heart. The answers that he showed the Bible gives have stood several generations of evangelical Christians in good stead as they in turn seek to help modern people understand the gospel and feel its power.
The Schaeffers also wanted to show that Christianity is not 'dehumanising' but makes us what we should be - 'whole' people in true 'community' with one another. This community life will never be perfect (he used to say "If it's perfection or nothing, it will always be nothing in this life"), but there can be real and substantial 'healing' - in our innermost being, in our relationships with one another, with the wider world, and with the environment. L'Abri and each local church/community of Christians should be like a 'pilot plant' which shows what life could be like when the primary relationship - that with our Maker - is restored on the basis of 'the finished work of Christ plus nothing'. Too often the church has ended up being nothing more than a conventional institution where religiosity, and not vibrant Christianity, is dominant. His was a clarion call to true reformation and genuine spirituality.
Later in life, Schaeffer turned in his speaking and writing to some of the big moral challenges of our age. Years before others woke up to the problems, he could see where dominant secularism was taking whole cultures: to the devaluing of human life both at its beginning and at its end; to a proud and defiant declaration of 'autonomy' in our sexuality; to a creeping compromise in the church about God's authoritative and trustworthy revelation (what he called 'true truth' [true in all that it affirms about history and science and not just in the 'spiritual ideas']); and to a general malaise in the population as a whole where the majority would settle for 'personal peace and affluence'.
He predicted that most would put up with any amount of moral change and evil as long as it was 'Not In My Back Yard' and as long as there was ongoing material prosperity to keep filling the dull ache of the soul. The 'Christian base' which for so long had informed Western thinking and public life would become only a folk memory as secularism gradually became dominant. The ruling elites, who are in place in all areas of the culture - politics and the bureaucracy of the modern state, the judiciary, the universities, the arts and media - have their thinking and action informed by a 'worldview' where the God of the Bible and our Lord and Saviour are relegated to 'personal prejudice only'. He is not allowed to influence anything significant according to this outlook. Indeed that 'tolerance of a belief in God' can soon become an antipathy to any mention of his claims on us, and that can get enshrined in public law and attitudes. All this sounds familiar now doesn't it, but it was almost unthinkable when he spoke about it in the 60s and 70s.
Tragically we are now living with many of the consequences he so powerfully preached and wrote about. Though some of his writings now feel a bit dated (he used lots of contemporary illustrations to show his main points were anchored in 'real life'), many of them are still enormously helpful. They are biblical, sane, wise and insightful. They are passionate, heartfelt and godly. They are full of lament at sin, and sorrow at 'lostness'; they are deeply imbued with love for God and Christ, and tender towards needy people. They are still a timely and necessary cry we should listen to. Too many others who have written on similar 'cultural analysis themes' lack Schaeffer's all round spiritual credibility. In a short life where one cannot hope to 'read everything' that Francis and Edith have written would repay the one who takes the trouble to delve into them handsomely.
God greatly blessed this 'man and wife team', and they have put many of us in their debt as they shared those blessings in a life of gracious Christian self-giving. May you go on to prove that in your experience too as you learn from these faithful servants of their risen Lord.
From Grace Maggazine,
weakness may be your greatest strength
How well are you investing the weaknesses youâve been given? Perhaps no one has ever asked you that question before. Perhaps it sounds nonsensical. After all, people invest assets  in order to increase their value. They donât invest liabilities . They try to eliminate or minimize or even cover up liabilities. Itâs easy for us to see our strengths as assets. But most of us naturally consider our weaknesses as liabilities â deficiencies to minimize or cover up. But God, in his providence, gives us our weaknesses just as he gives us our strengths. In Godâs economy, where the return on investment he most values is âfaith working through loveâ (Galatians 5:6), weaknesses become assets â we can even call them talents  â to be stewarded, to be invested. It may even be that the most valuable asset God has given you to steward is not a strength, but a weakness. But if weâre to value weaknesses as assets, we need to see clearly where Scripture teaches this. The apostle Paul provides us with the clearest theology of the priceless value of weakness. I have found 1 Corinthians 1:18â2:16 and, frankly, the entire book of 2 Corinthians, to be immensely helpful in understanding the indispensable role weakness plays in strengthening the faith and witness of individual Christians and the church as a whole. Paradoxical Power of Weakness Paulâs most famous statement on the paradoxical spiritual power of weakness appears in 2 Corinthians 12. He tells us of his ecstatic experience of being âcaught up into paradise,â where he received overwhelming and ineffable revelations (2 Corinthians 12:1â4). But as a result, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, âMy grace is sufficient for you, for my power is made perfect in weakness.â Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7â10) In these few sentences, Paul completely reframes the way Christians are to view weaknesses, even deeply painful ones that can appear to hinder our calling and that the powers of darkness seek to exploit. What at first seems to us like an expensive liability turns out to be a valuable, God-given asset. Weakness and Sin Before we go further, we need to be clear that Paul does not include sin  in his description of weakness here. The Greek word Paul uses is astheneia , the most common word for âweaknessâ in the New Testament. J.I. Packer, in his helpful study on 2 Corinthians, Weakness Is the Way , explains astheneia  like this: The idea from first to last is of inadequacy. We talk about physical weakness [including sickness and disability] . . . intellectual weakness . . . personal weakness . . . a weak position when a person lacks needed resources and cannot move situations forward or influence events as desired . . . relational weakness when persons who should be leading and guiding fail to do so â weak parents, weak pastors, and so on. (13â14) But when Paul speaks of sin, he has more than inadequacy in mind. The Greek word for âsinâ he typically uses is hamartia , which refers to something that incurs guilt before God. Hamartia  happens when we think, act, or feel in ways that transgress what God forbids. âWeaknesses manifest Godâs power in us in ways our strengths donât.â Though Paul was aware that hamartia  could lead to astheneia  (1 Corinthians 11:27â30) and astheneia  could lead to hamartia  (Matthew 26:41), he clearly did not believe âweaknessâ was synonymous with âsin.â For he rebuked those who boasted that their sin displayed the power and immensity of Godâs grace (Romans 6:1â2). But he âgladlyâ boasted of his weaknesses because they displayed the power and immensity of Godâs grace (2 Corinthians 12:9). In sin, we turn from God to idols, which profanes God, destroys faith, and obscures God in the eyes of others. But weakness has the tendency to increase our conscious dependence on God, which glorifies him, strengthens our faith, and manifests his power in ways our strengths never do. And thatâs the surprising value of our weaknesses: they manifest Godâs power in us in ways our strengths donât. Thatâs what Jesus meant when he told Paul, âMy power is made perfect in weaknessâ (2 Corinthians 12:9) â âperfectâ meaning complete  or entirely accomplished . Our weaknesses are indispensable because God manifests the fullness of his power through them. Asset Disguised as a Liability At this point, you may be thinking, âWhatever Paulâs âthornâ was, my weakness is not like that.â Right. Thatâs what we all think. I have a thorn-like weakness, known only to those closest to me. If I shared it with you, you might be surprised. It dogs me daily as I seek to carry out my family, vocational, and ministry responsibilities. It makes almost everything harder and regularly tempts me to exasperation. Itâs not romantic, certainly not heroic. It humbles me in embarrassing, not noble, ways. And most painful to me, I can see how in certain ways it makes life harder for those I live and work with. Often it has seemed to me a liability. Iâve pleaded with the Lord, even in tears, to remove it or grant me more power to overcome it. But itâs still here. Paul also initially saw his weakness as a grievous liability and pleaded repeatedly to be delivered from it. But as soon as he understood Christâs purposes in it, he saw it in a whole new light: a priceless asset disguised as a liability. And he gloried in the depths of Godâs knowledge, wisdom, and omnipotent grace. âGod, in his providence, gives us our weaknesses just as he gives us our strengths.â I have been slower than Paul in learning to see my thorn as an asset (and honestly, Iâm still learning). But I see at least some of the ways this weakness has strengthened me. It has forced me to live daily in dependent faith on Godâs grace. It has heightened my gratitude for those God has placed around me who have strengths where Iâm weak. Beset with my own weakness, I am more prone to deal gently and patiently with others who struggle with weaknesses different from mine (Hebrews 5:2). And I can see now how it has seasoned much of what Iâve written over the years with certain insights I doubt would have come otherwise. In other words, I see ways God has manifested his power more completely through my perplexing weakness. The fact that we donât know what Paulâs thorn was is evidence of Godâs wisdom. If we did, we likely would compare our weaknesses to his and conclude that ours have no such spiritual value. And we would be wrong. Stewards of Surprising Talents Paul said that his weakness, his âthorn . . . in the flesh,â was âgivenâ to him (2 Corinthians 12:7). Given by whom? Whatever role Satan played, in Paulâs mind he was secondary. Paul received this weakness, as well as âinsults, hardships, persecutions, and calamitiesâ (2 Corinthians 12:10), as assets given to him by his Lord. And as a â[steward] of the mysteries of Godâ (1 Corinthians 4:1), he considered his weaknesses a crucial part of the portfolio his Master had entrusted to him. So, he determined to invest them well in order that his Master would see as much of a return as possible. If youâre familiar with Jesusâs parable of the talents (Matthew 25:14â30), you might recognize that Iâm drawing from its imagery. Jesus has given each of us different âtalentsâ to steward, assets of immense kingdom value, âeach according to his abilityâ (Matthew 25:15). And his expectation is that we will invest them well while we wait for his return. Some of these talents are strengths and abilities our Lord has given us. But some of them are our weaknesses, our inadequacies and limitations, which heâs also given to us. And heâs given us these weaknesses not only to increase in us the invaluable and shareable treasure of humility (2 Corinthians 12:7), but also to increase our strength in the most important aspects of our being: faith and love (2 Corinthians 12:10). But our weaknesses are not only given to us as individuals; they are also given to the church. Our limitations, as much as our abilities, are crucial to Christâs design to equip his body so that it works properly and âbuilds itself up in loveâ (Ephesians 4:16). Our weaknesses make us depend on one another in ways our strengths donât (1 Corinthians 12:21â26). Which means they are given to the church for the same reason they are given to us individually: so that the church may grow strong in faith (1 Corinthians 2:3â5) and love (1 Corinthians 13) â two qualities that uniquely manifest Jesusâs reality and power to the world (John 13:35). Donât Bury Your Weaknesses Someday, when our Master returns, he will ask us to give an account of the talents heâs entrusted to us. Some of those talents will be our weaknesses. We donât want to tell him we buried any of them. It may even be that the most valuable talent in our investment portfolio turns out to be a weakness. Since âit is required of stewards that they be found faithfulâ (1 Corinthians 4:2), we would be wise to examine how faithfully we are stewarding the talents of our weaknesses. So, how well are you investing the weaknesses youâve been given?