Francis Schaeffer's Christian Worldview and the New Apostolic Reformation

Though they frequently share the same vocabulary, their definitions come from different dictionaries. Shaefferian thought utter rejects NAR.

In recent years, various movements within evangelicalism have appealed to “worldview,” “cultural engagement,” and “Christian influence” language popularized by Francis A. Schaeffer. Among these is the movement commonly known as the New Apostolic Reformation (NAR). While NAR proponents often echo Schaeffer’s concern for cultural decline and Christian responsibility, the theological framework of NAR fundamentally contradicts Schaeffer’s epistemology, doctrine of revelation, and understanding of the church. As a result, appeals to Schaeffer in defense of NAR theology represent a serious misappropriation of his work and intent.

At the center of Schaeffer’s entire apologetic and worldview project was the conviction that Christianity is objectively true because God has spoken. Against both secular humanism and religious mysticism, Schaeffer insisted that biblical Christianity rests upon propositional, verbal revelation given by an infinite-personal God. He stated plainly, “The true Christian position is that the infinite-personal God has spoken to man in propositional, verbalized form.”¹ For Schaeffer, Scripture was not a record of subjective religious experience but God’s public, authoritative communication to humanity. He warned that once Christianity abandons objective revelation, it inevitably collapses into subjectivism, insisting that “once you cross the line from reason to non-reason, you are no longer talking about truth.”² This commitment to objective revelation placed Schaeffer firmly within the Reformation principle of sola Scriptura, even as he engaged philosophy, culture, politics, and art.

One of Schaeffer’s most enduring analytical contributions was his critique of the modern “upper-story / lower-story” divide. In this framework, truth, reason, and factual knowledge are confined to the lower story, while religious belief is relegated to a non-rational upper story of experience. Schaeffer identified this move as fatal to Christianity, observing that “modern man lives in the upper story of experience, separated from the lower story of reason and fact.”³ When religious authority is grounded in personal experience—visions, impressions, or prophetic utterances—rather than Scripture, Christianity loses its claim to truth and becomes indistinguishable from mysticism. This critique applies directly to NAR theology. Despite verbal affirmations of biblical authority, NAR teaching regularly elevates prophetic revelation, apostolic insight, and subjective spiritual impressions as authoritative guidance for the church. Even when described as “non-canonical,” such revelations function authoritatively in practice, placing them squarely within the upper-story epistemology Schaeffer warned against.

Schaeffer was explicit that Christianity is grounded in what God has already revealed, not in ongoing revelatory authority. He emphasized that “the Bible is not a collection of religious experiences, but a body of truth communicated by God,”⁴ and further insisted that “Christianity is not a series of personal experiences, however real, but truth concerning what God has done in history.”⁵ NAR’s insistence on present-day apostles and prophets who receive strategic revelation for the church represents a functional denial of the sufficiency of Scripture. This is not a minor doctrinal disagreement but a direct challenge to the foundation of Christian authority as Schaeffer understood it.

A defining mark of Schaeffer’s worldview thinking was his insistence on antithesis—the sharp distinction between biblical Christianity and all competing systems of thought. He wrote, “There is a line of antithesis between Christianity and all non-Christian thought.”⁶ Christianity, for Schaeffer, could not coexist with alternative authority structures without surrendering its truth claims. Any movement that introduces parallel sources of authority stands outside the bounds of biblical Christianity. NAR’s apostolic hierarchies, prophetic networks, and alignment structures introduce precisely such competing authorities. These systems inevitably relativize Scripture by subjecting the church to leaders who claim special revelation or divine mandate beyond the written Word.

Although Schaeffer strongly believed Christians must engage culture, he rejected triumphalist or utopian expectations of cultural transformation prior to the return of Christ. He warned that “the Christian is not called to total withdrawal, nor to the illusion of a perfect society before Christ returns,”⁷ and cautioned further that “there are no utopias this side of heaven.”⁸ NAR’s dominionist impulses, often expressed through kingdom-now theology or the Seven Mountain Mandate, conflict with Schaeffer’s sober eschatology. Where NAR anticipates societal conquest through spiritual authority and apostolic strategy, Schaeffer anticipated faithful witness amid cultural decline, grounded in truth rather than power.

Finally, Schaeffer located the credibility of Christianity not in supernatural power displays or institutional dominance, but in truth expressed through love and obedience to Christ. He wrote, “The church is to show forth the holiness of God in the midst of the world—not by power, but by love.”⁹ For Schaeffer, the church’s calling was cruciform rather than triumphalist, marked by faithfulness, suffering, and clear truth in a fallen world. The NAR emphasis on authority, power, and spiritual governance stands in tension with this vision of Christian witness shaped by the cross.

In conclusion, while the New Apostolic Reformation may borrow Francis Schaeffer’s language of worldview and cultural engagement, it rejects the theological foundations upon which his thought rested. Schaeffer’s unwavering commitment to Scripture alone, propositional revelation, antithesis, and a non-triumphalist eschatology places him in fundamental opposition to NAR theology. This church therefore affirms that NAR teaching is incompatible with historic Reformed Baptist doctrine and represents the very form of experiential mysticism and authority-shifting that Francis Schaeffer devoted his life to warning the church against.

Footnotes

1. Francis A. Schaeffer, Escape from Reason (Downers Grove, IL: InterVarsity Press, 1968), chap. 4.

2. Ibid.

3. Ibid.

4. Francis A. Schaeffer, He Is There and He Is Not Silent (Wheaton, IL: Tyndale House, 1972), chap. 3.

5. Ibid.

6. Francis A. Schaeffer, The God Who Is There (Downers Grove, IL: InterVarsity Press, 1968), chap. 1.

7. Francis A. Schaeffer, How Should We Then Live? (Old Tappan, NJ: Revell, 1976), chap. 13.

8. Ibid.

9. Francis A. Schaeffer, The Mark of the Christian (Downers Grove, IL: InterVarsity Press, 1970), 19.

And The Law Said There Shall be Two: Understanding AB506 and Mandated Reporting for Children's Ministry Leaders

California legislators have taken the issue of child abuse seriously—so seriously, in fact, that they have tightened restrictions on who may work with children, established minimum requirements to satisfy the law, and, in the process, introduced a fair amount of confusion within churches regarding who may serve in Children’s Ministry. Below is our understanding of the matter. We provide this information both for the edification of our own church, Anchored Bible Church Modesto, and as an example for other churches to follow.

We identify two basic categories of volunteers recognized by the law. For clarity, we refer to them as Class A volunteers and Class B volunteers. The distinction between these two groups is straightforward. The terms “regular” or “scheduled” define Class A volunteers, while “incidental” or “irregular” define Class B volunteers. An example is helpful: Class A volunteers are regularly scheduled Sunday School teachers, while Class B volunteers are individuals assisting at a one-day event, such as manning a game booth during a Harvest Festival.

We identify these two classes based on two laws. The first is the Child Abuse and Neglect Reporting Act (CANRA), codified in California Penal Code §§ 11164–11174.3. The second is California Business and Professions Code § 18975, commonly referred to as AB 506.

CANRA establishes that volunteers are not mandated reporters merely by virtue of being volunteers. AB 506, however, specifies when a volunteer becomes a mandated reporter. A volunteer must meet all four of the following conditions to be legally recognized as a mandated reporter:

1. Works for a youth services organization

2. Is 18 years of age or older

3. Has direct contact with or supervision over children

4. Has more than 16 hours per month, or 32 hours per year, of contact with children

Volunteers who meet all four criteria are mandated reporters under the law and therefore satisfy the requirement that each children’s ministry classroom be staffed by two mandated reporters.

Class A volunteers are those who meet the legal criteria for mandated reporters, fulfill the two–mandated-reporter requirement per classroom, and serve as regularly scheduled Children’s Ministry volunteer leaders.

Class B volunteers are incidental, irregular, or event-based volunteers who do not serve on an ongoing basis and do not lead a children’s ministry class or program.

All volunteers, regardless of classification, will undergo child abuse recognition training and mandated reporter orientation. Both classes will be treated as mandated reporters for training and policy purposes, though only Class A volunteers will be required to act as mandated reporters under the law.

This understanding, we believe, meets the statutory requirements, provides clarity to our community regarding volunteer expectations, establishes consistent training standards, and demonstrates our proactive, good-faith effort to protect the youngest among us.

Our Hymnal: The Power of the Cross Hymn 821

“The Power of the Cross” is a modern Christian hymn that tells the story of Jesus’ death on the cross and what it means for believers. Even though it was written recently, in 2005, it focuses on the oldest and most important story in the Bible: the gospel. The hymn was created by Keith Getty and Stuart Townend, two songwriters who wanted to help churches sing songs that teach clear truths about God, Jesus, and salvation. They noticed that many modern worship songs often focus on feelings but don’t always explain important Bible teachings about sin, forgiveness, and the cross. “The Power of the Cross” was written to fill that gap.

The song begins by pointing to Jesus’ journey toward the cross. The first line says, “Oh, to see the dawn of the darkest day, Christ on the road to Calvary.” This shows that Jesus didn’t just die by accident—His life had a purpose, and He willingly went to the cross to save people from sin. The hymn helps listeners understand that the cross is not just a sad event in history, but the moment God’s plan for redemption is fulfilled.

The next part of the hymn focuses on the suffering of Jesus. It explains that Jesus took on the punishment that people deserve for their sins. One line says, “the wrath of God was satisfied,” which means that God’s justice was fulfilled because Jesus took the blame for the wrong things people do. This idea is called substitutionary atonement, and it is central to Christian faith. The song shows that Jesus’ suffering was real and costly, but it also had a purpose: to rescue people and make it possible for them to be forgiven.

After describing the cross, the hymn moves toward hope and victory. It points to Jesus’ resurrection, when He rose from the dead, showing that sin and death have been defeated. The final verses remind believers that the cross changes everything. Those who trust in Jesus are forgiven and can live new lives. The hymn encourages Christians to worship God because of what Jesus did and to remember that His sacrifice gives them hope and purpose.

What makes “The Power of the Cross” special is that it combines deep Bible truths with words and music that are easy to sing and remember. It is often used in churches during Good Friday and Easter services, but it can be sung anytime to help people think about Jesus’ sacrifice. Unlike some songs that focus mostly on emotions, this hymn teaches doctrine while inspiring worship.

In short, “The Power of the Cross” is a modern hymn that tells an ancient story. It reminds Christians that Jesus went to the cross to take the punishment for sin, rose again to defeat death, and gives forgiveness and new life to all who believe in Him. Its strength comes from telling the truth about the gospel clearly, so people of all ages can understand and celebrate what Jesus has done.

If this hymn is new to you a link is provided so you can listen and learn this wonderful song.

Why the Feasibility Clause is No Safe Refuge: Our Analysis of AB506

“Where Feasible”: Why AB 506’s Safest Option for Churches Is Often to Stop, Not Continue Ministry

California’s Assembly Bill 506 (AB 506) was enacted with the stated goal of improving child safety within youth-serving organizations. Few would argue with that aim. Yet one small phrase embedded in the statute—“where feasible”—has created profound legal uncertainty and unintended consequences for churches, particularly small congregations that rely almost entirely on volunteers.

Understanding what “where feasible” actually means in law is critical, because misunderstanding it can expose churches and church leaders to enormous legal and financial risk.

What “Where Feasible” Means in Law

In ordinary conversation, feasible sounds flexible—something like “if possible” or “if it works for you.” In statutory language, however, it has a much narrower meaning. Legally speaking, “where feasible” means where compliance is reasonably capable of being accomplished under the circumstances, using available resources, without extraordinary or unreasonable measures. It does not mean optional. It does not mean discretionary. And it certainly does not mean “only if convenient.” Courts interpret feasibility objectively, not subjectively. The question is not whether compliance is difficult or undesirable, but whether a reasonable organization could comply under the circumstances.

How AB 506 Uses the Phrase

AB 506 requires youth service organizations to adopt child abuse prevention policies, including policies that require, “to the greatest extent possible,” the presence of at least two mandated reporters whenever children are supervised. The “where feasible” qualifier softens the command—but it does not remove the obligation. The law provides no exemption process, no certification of infeasibility, and no alternative compliance pathway for churches that cannot meet the requirement. This means feasibility is not determined in advance. It is determined after the fact, usually after an allegation, by parties who are not friendly to the church: insurers, judges, juries, and plaintiff’s attorneys.

How Feasibility Is Judged After the Fact

If a claim is ever brought, the church will not be asked, “Did you try your best?” It will be asked questions like:

• Could the church have hired staff?

• Could it have restructured ministry schedules?

• Could it have reduced or eliminated the program?

• Could it have followed the model used by other churches?

Most importantly, the question will be:

If compliance was not feasible, why did the church continue operating the program anyway?

This is where the legal danger becomes acute.

Why Financial Hardship Is Usually Not Enough

Churches often assume that lack of funds establishes infeasibility. In reality, financial hardship alone rarely satisfies legal feasibility standards, unless compliance would threaten the organization’s continued existence. Courts and insurers routinely reason that if an activity cannot be conducted lawfully, the organization’s obligation is not to continue it unlawfully, but to cease the activity. This is a hard truth, but a consistent one in liability law.

The Insurance Industry’s View

Insurance carriers interpret “where feasible” very narrowly. From an insurer’s perspective:

• If compliance was theoretically possible, it was feasible.

• If another organization found a way, it was feasible.

• If the activity could have been suspended, feasibility is irrelevant.

This is why insurers are uniformly insisting on actual compliance, not reliance on the qualifier. To them, “where feasible” does not justify continued operation—it justifies non-operation. Once leadership is aware that compliance is not feasible, continuing the activity can be framed as knowing assumption of risk, which is devastating in both coverage determinations and litigation.

The Paradox of “Where Feasible”

Ironically, the clause intended to provide flexibility ends up increasing exposure for churches.

Why? Because once infeasibility is recognized, continuing ministry under the regulated model can be portrayed as:

• Negligence

• Recklessness

• Failure to mitigate known risk

• Willful disregard of statutory standards

Especially damaging is documentation showing leaders understood the law, recognized infeasibility, and proceeded anyway.

The Legally Defensible Response

For many churches, the most legally defensible conclusion is this:

• Compliance with AB 506 is not feasible

• Therefore, the regulated activity must cease

• Therefore, lawful alternatives must be pursued

This is not retreat. It is risk mitigation.

It demonstrates good faith, respect for the law, and a commitment to protecting children and church leaders.

A Lawful Path Forward

AB 506 does not regulate parents acting in their parental capacity. It does not prohibit parents from gathering, teaching, or discipling their own children. It regulates church-operated youth programs staffed by organizational personnel and volunteers. That distinction matters. Placing primary responsibility for children’s discipleship back into the hands of parents is not only biblically sound—it is legally prudent.

Conclusion

In AB 506, “where feasible” is not a permission slip. It is a liability trigger. Once a church determines that compliance is not reasonably achievable, the safest legal course is not to continue under risk, but to stop, reassess, and restructure ministry in a way that falls outside the statute’s reach. In this environment, wisdom is not found in testing enforcement boundaries, but in acting decisively to protect children, pastors, elders, and the church itself.

Chilren's Ministry a Uniquely California Quandry

The unintended consequence that every church must now wrestle with is this: complying with the law is practically impossible, while noncompliance can be deeply detrimental. AB 506 requires two mandated reporters in every Children’s Ministry (CM) class, yet volunteers are not mandated reporters.

The Quandary

Here’s the quandary: how does a small church conduct children’s ministry when all it has are volunteers to run it? According to AB 506, it can’t.

So who are mandated reporters, and where can we get more of them? Mandated reporters under AB 506 include clergy, elders, and paid staff members. It is not financially possible to hire additional staff simply to meet this requirement, nor is it ethical to ordain every volunteer. Those in our church who are already mandated reporters have other duties and responsibilities. That’s a quandary indeed.

Another possible response is to look the other way and simply carry on as we always have. After all, how many churches have actually faced litigation under AB 506? Surely we are too small to be on anyone’s radar. Really—what’s the risk?

This approach quickly falls apart under the principle that ignorance is no defense. It may be true that, day to day, we could probably continue children’s ministry as we have been. In fact, a majority of churches appear to be doing exactly that.

But—and this is a very big but—if a claim of child abuse were ever filed against a church that is not AB 506–compliant (an action that is not uncommon), ignorance becomes more than “no defense.” It becomes grounds for our insurance company to deny coverage and potentially drop us altogether. It also opens church officers to personal civil liability—liability that includes costly legal defense fees and even costlier damage awards.

The Reality

The reality is that no one from the government is coming to police churches to ensure AB 506 compliance with its mandated reporter requirements. But the reality is also that child abuse is prevalent in churches, with strong legal precedent already established, in a cultural climate that both celebrates and sneers at religious institutions when they are caught. Add to this insurance companies that will quickly distance themselves from clients bearing legal liability due to noncompliance with AB 506.

Our pastor has already consulted with our insurance company, Church HR Network, and Church West Insurance. All three have made it clear that compliance with AB 506 is required for insurance coverage and legal representation. At this time, we cannot comply with the law as it is written. Therefore, in an effort to protect our pastor, our elders, the integrity of our church, and to limit the very real and dangerous liability introduced by AB 506, we are suspending all Children’s Ministry for a period of time until lega requirements can be met.

Where Do We Go from Here?

There are two options for most small to medium-small churches. First, suspend traditional children’s ministry, meet with families, assess their needs, and replaced traditional ministry with a family based ministry. There are no AB 506 requirements when it comes to parents, nor are there requirements restricting parents from gathering together. There is nothing preventing parents from gathering to invest in their children.

Second, each class needs two AB506 qualified mandated reporter volunteers. These are adults over the age of 18, who work in a youth program, have substantial regular contact with children, and who volutneer/work more than 32 hours a year. At a minimum this means 4 qualified adults comprising two teaching teams to trade off Sundays.

This Sunday our Pastor will address this issue with the church and answer any questions. We want you to be informed of what is being discussed and why. These are challenging days for ministry but let join in prayer together and ask the Lord to show us the way.

WANT MORE?

If you are so inclined you can read our analysis of the “feasibility” clause and why it’s not safe harbor justifying the continuation of the status quo. This definitely delves into the legal language and argument behind AB506 and our understanding of it’s implication for any church including our own.

You can also read our understanding of who can serve in Children’s Ministry as a required mandated reporter HERE.

Our Hymnal: When We All Get to Heaven Hymn 700

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“One of the hymn’s most memorable lines, “Just one glimpse of Him in glory will the toils of life repay,” captures its central message: earthly suffering is temporary, but the joy of seeing Christ face to face is eternal. This forward-looking hope has made the hymn especially meaningful in times of hardship, funerals, and worship services focused on heaven and Christ’s return.”

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The hymn “When We All Get to Heaven” is a joyful Christian song about the hope believers have in eternal life with Jesus Christ. It reminds Christians that no matter how difficult life can be, there is a future day coming when God’s people will be with Him forever. The hymn encourages believers to keep trusting Christ and looking forward to heaven with joy.

The words to the hymn were written by Eliza E. Hewitt, who lived from 1851 to 1920. Eliza Hewitt worked as a schoolteacher in Philadelphia. She loved teaching and caring for children, but her life changed when she suffered a serious spinal injury. Because of this injury, she was forced to stop teaching and spent a long time confined to her bed. This season of pain and weakness was very difficult, but it also became a time when her faith grew stronger.

While she was recovering, Hewitt spent many hours reading the Bible, praying, and writing poetry. She began turning her poems into hymn lyrics that focused on God’s promises, comfort, and the hope of heaven. Many of her hymns were shaped by her personal suffering and her deep trust in Christ. “When We All Get to Heaven,” written in 1898, reflects her strong belief that the troubles of this life are temporary and that eternal joy awaits believers.

The music for the hymn was written by Emily D. Wilson, a well-known gospel music composer. Wilson wrote melodies that were simple, joyful, and easy for congregations to sing together. Her upbeat tune perfectly matches the hopeful message of the lyrics. The repeated chorus helps worshipers remember the central truth of the hymn: heaven will be a day of great joy for all who belong to Christ.

The hymn is based on important Bible teachings about heaven. Verses like John 14:1–3, where Jesus promises to prepare a place for His followers, and Revelation 21:4, which says that God will wipe away every tear, are reflected throughout the song. One of the most well-known lines says, “Just one glimpse of Him in glory will the toils of life repay.” This means that seeing Jesus face to face will make every hardship in life worth it.

Over time, “When We All Get to Heaven” has become a favorite hymn in churches around the world. It is often sung during worship services, funerals, and times when believers need encouragement. The hymn reminds Christians to live faithfully, follow Jesus, and look forward with joy to the day when they will be with Him forever.

Is this hymn new to you? You can listen to it HERE

Christ our Hope in Life and Death | Hymn 183

The hymn “Christ Our Hope in Life and Death” is a modern Christian song that has become very popular in many churches. It was written in 2017 by four Christian songwriters: Keith Getty, Matt Merker, Jordan Kauflin, and Matt Boswell. Even though it is new, it quickly became a favorite because it teaches important truths about Jesus and is easy for people to sing together.

The hymn was created to remind Christians that their hope is always in Jesus, no matter what happens in life. Life can be hard, and everyone faces struggles, sickness, or even the death of loved ones. This song encourages believers to trust that Christ has power over sin, death, and all the challenges we face. The words are filled with promises from the Bible, making it both comforting and inspiring.

The writers carefully used Scripture as the foundation for the hymn. Many of its ideas come from verses in Romans, 1 Corinthians, and Revelation. For example, the hymn talks about how Jesus gives life and victory over death, which reflects the Bible’s teaching that believers will live with God forever. It also reminds Christians that God is always faithful, even when we are weak or afraid. By basing the song on Scripture, the writers made sure it teaches the gospel clearly and truthfully.

The hymn is structured in a way that tells a story. It starts by acknowledging human weakness, suffering, and death. Then, it moves to celebrate the victory of Jesus, showing that He is stronger than any problem we face. Finally, it encourages believers to live with hope and trust in God, both now and in the future. This progression makes the song meaningful for many situations, such as worship services, funerals, or times when people need comfort.

Musically, the hymn is written in a modern style that is easy for congregations to sing. It has a strong, majestic feel, but it is simple enough that many voices can join together. This makes it a powerful way for people to worship as a community, singing about the hope we have in Christ.

Even though it is a recent hymn, “Christ Our Hope in Life and Death” has been embraced widely because it points people to the gospel. It reminds Christians that their trust should be in Jesus alone and that He will never fail them. The hymn’s combination of Scripture, theology, and beautiful music makes it a song that helps believers focus on God’s promises. It encourages courage, faith, and hope, no matter what life brings.

In short, this hymn was written to give the church a song that clearly proclaims Jesus’ victory, comforts believers, and helps them remember that Christ is their hope in life and death. It is a modern hymn with a timeless message that continues to inspire Christians around the world.

If this Hymn is new to you here is a video link to introduce you to how this song is sung. Take a listen to learn it so you can worship with us this Sunday uninhibited.

How Firm a Foundation Hymn 294

The hymn “How Firm a Foundation” is one of the most beloved Christian hymns, sung in churches for over 200 years. Its enduring message of trust in God has comforted countless believers, even though the hymn’s author remains uncertain.

“How Firm a Foundation” was first published in 1787 in A Selection of Hymns from the Best Authors, a collection compiled by John Rippon, a Baptist pastor in London. The hymn was credited only to “K,” though many historians believe Robert Keen (or Keene), Rippon’s song leader, wrote it. While this cannot be confirmed, it is widely accepted.

What makes the hymn so meaningful is how closely it reflects Scripture. Unlike many songs that focus on human feelings, its words are built almost entirely on God’s promises. For example, Isaiah 41:10 reminds believers not to fear because God is with them, and Isaiah 43:2 speaks of God’s presence during trials. The hymn teaches that God never abandons His people, even in difficult times.

The hymn also highlights key Christian truths, particularly emphasized in Reformed theology. The “foundation” refers to God’s promises, not human strength. Its final verse famously declares that God will “never, no never, no never forsake” those who trust Him—a phrase that emphasizes certainty and assurance.

Another reason this hymn has lasted is its comforting tone. It reads as if God Himself is speaking directly to each believer, offering encouragement and hope. This style made it especially powerful for those facing trials.

Over the years, “How Firm a Foundation” has been sung in Baptist, Presbyterian, and Congregational churches and was even a favorite of historical figures like Theodore Roosevelt. Its continued use shows how deeply its message has resonated across generations.

We are singing “How Firm a Foundation” this Sunday because it points us back to God’s unchanging promises. Its clear message of hope, faithfulness, and trust makes it as relevant today as it was over two centuries ago.

If this Hymn is new to you, we have provided a link to a video you can watch so you can learn the song now and be prepared to worship with this Sunday.

The Hymnal: "Take My Life and Let It Be" Hymn 281

Reminding us that no part of the Christian’s life is exempt from devotion to God, hymn 281 is one of our Pastors favorite hymns. Sung weekly at a drug and alcohol rehab center in Los Angeles, where Scott served as a Chaplain, this song brought conviction and change to incarcerated peoples lives. If it can do that for them imagine how this hymn can be an inspiration of change for you.

The hymn “Take My Life and Let It Be” was written by Frances Ridley Havergal in 1874 Frances was a British poet and hymn writer who grew up in a Christian family. From a young age, she loved reading the Bible and writing poems about her faith. She believed that her life should completely belong to God, and she wanted her words to inspire others to live for Him too.

Frances wrote this hymn during a time when she faced challenges in her health and daily life. Even though she had physical struggles, her faith remained strong. The hymn expresses her deep desire to give every part of her life to God. It became popular because it showed a simple but powerful idea: living a Christian life means offering everything you have to God, not just believing in Him. People around the world have sung it in churches, prayer meetings, and personal devotion, inspired by its message of surrender and dedication.

The meaning of the hymn is about total surrender to God. Frances wanted to show that a Christian’s life should be fully devoted to God in every action, thought, and gift. Each verse focuses on a different part of life. For example, the body is dedicated to God’s work, hands and feet are used to serve Him and others, time is given to His purposes, and talents or skills are offered to help in God’s work. Even the heart and mind are included—our thoughts, desires, and feelings should be guided by God’s will.

The repeated message in the hymn is that God should guide and use everything in a person’s life. It is a prayer asking God, “Take my life and let it be fully Yours.” The hymn teaches that faith is not only about words or belief but also about action. It reminds Christians that serving God means living in a way that reflects His purposes in every choice and action.

Today, “Take My Life and Let It Be” is still a favorite hymn because it inspires people to live fully for God. It shows that true Christian life is active, personal, and complete—offering all of oneself to God. The hymn continues to encourage believers to dedicate their entire lives, talents, and hearts to serving Him.