There are books that comment on the culture. Others speak to the Church. But once in a while, a book cuts through both the secular fog and the ecclesiastical confusion with surgical clarity. Francis Schaeffer’s The Great Evangelical Disaster is one of those rare works. First published in 1984, the book served as a trumpet blast to a sleeping evangelicalism—a movement slowly succumbing to compromise, cultural accommodation, and moral drift.
Now, four decades later, Schaeffer’s prophetic voice rings truer than ever. His analysis of theological liberalism, moral relativism, and evangelical timidity reads like a postmortem report of today’s Christian landscape. But this isn’t just a historical critique—it is a deeply theological call to fidelity. It warns that when truth is sacrificed on the altar of love, or when orthodoxy bows to the spirit of the age, what remains is not the Church of Christ, but a counterfeit community powerless to resist collapse.
This article will explore the major themes, thesis, and principles found in The Great Evangelical Disaster, provide relevant historical and cultural context, and consider how Schaeffer’s warnings can be applied in our current era of deconstruction, woke ideology, and creeping apostasy. But first, to fully appreciate the weight of this work, we need to understand the man who wrote it.
Francis Schaeffer: A Brief Biography
Francis August Schaeffer IV (1912–1984) was a pastor, theologian, philosopher, and cultural critic whose influence on 20th-century evangelical thought remains unparalleled. Though formally trained in Reformed theology at Westminster Theological Seminary and later at Faith Theological Seminary, Schaeffer was no mere academic. He was a man passionately devoted to orthodoxy, spiritual authenticity, and cultural engagement.
In 1948, Schaeffer moved with his family to Switzerland, where he and his wife Edith founded L’Abri (French for “the shelter”), a ministry devoted to hospitality, apologetics, and discipleship. There, they hosted seekers, students, and skeptics from around the world—offering a place where honest questions met thoughtful biblical answers. Many who visited L’Abri found not only intellectual satisfaction but spiritual renewal.
Schaeffer wrote extensively on philosophy, theology, and culture, with major works including The God Who Is There, Escape from Reason, How Should We Then Live?, and A Christian Manifesto. But The Great Evangelical Disaster, written near the end of his life, might be his most urgent and uncompromising work. It is a culmination of decades of cultural observation and theological reflection, written by a man who loved the Church enough to rebuke her failings.
Schaeffer died in 1984, the same year this book was published. His voice was silenced by cancer, but his message continues to speak.
Overview of the Book
The Great Evangelical Disaster is both an analysis and a lament. It is a book-length confrontation with the trajectory of evangelical compromise in the late 20th century. Schaeffer’s central concern is that evangelicals—once known for their commitment to biblical authority and cultural distinctiveness—were steadily ceding ground to the secular worldview. The result, he argues, was a disaster of both doctrine and witness.
The book is divided into thematic sections rather than tidy chapters. Throughout, Schaeffer addresses:
- The erosion of biblical inerrancy among evangelicals
- The rise of moral relativism and the collapse of absolute truth
- The failure of the Church to confront cultural decay
- The capitulation of Christian leaders to liberal theology and social pressures
- The tragic divide between truth and love in evangelical discourse
Schaeffer pulls no punches. He names names. He recounts battles within major denominations. He laments the inaction of otherwise faithful Christians who remain silent while false teaching and cultural decay advance. And while his primary critique is aimed at theological compromise, he also warns of political complacency, educational decay, and the loss of Christian worldview thinking.
Far from a reactionary rant, however, the book is grounded in Scripture and shaped by a pastoral heart. Schaeffer does not call for anger or self-righteousness, but for repentance, courage, and the recovery of biblical fidelity. He believes that truth and love must never be divorced—and that courage is the missing virtue of the modern Church.
The Theme and Thesis of the Book
The Theme: Truth Abandoned, Culture Corrupted, Church Compromised
The overarching theme of The Great Evangelical Disaster is that evangelicalism has surrendered its allegiance to truth in the name of cultural accommodation, resulting in a weakened Church and a decaying society. Schaeffer argues that the rot in modern culture cannot be properly diagnosed or resisted until Christians acknowledge the internal compromise that made it possible. The book doesn’t merely mourn the decline of culture; it confronts the Church’s complicity in that decline.
At the center of this theme is a sobering theological reality: the loss of a high view of Scripture. For Schaeffer, everything begins with the question of whether or not the Bible is objectively, propositionally, and fully true. If evangelicals abandon inerrancy—even subtly or under the guise of academic respectability—then every other compromise follows. In this way, the “disaster” is not simply a reaction to secularism. It is the direct result of theological unfaithfulness within the Church herself.
Schaeffer’s theme can be summed up in three words: truth, compromise, and collapse. When truth is surrendered—even slightly—compromise is inevitable. And when enough compromise accumulates, collapse follows. It is not only possible, but tragically common, for a denomination or Christian institution to retain the shell of orthodoxy while hollowing out its substance.
The Thesis: The Accommodation of the Evangelical Church to Secularism Has Created a Crisis That Is Both Doctrinal and Cultural
Schaeffer’s core thesis is that the evangelical Church has accommodated itself to the spirit of the age, especially in regard to truth and authority, and that this accommodation has led to moral confusion, doctrinal erosion, and spiritual impotence. Rather than standing against the cultural drift, many evangelicals—especially leaders—have subtly embraced it in order to avoid controversy, gain respectability, or preserve superficial unity.
The result, in Schaeffer’s terms, is a disaster. Not a meteor strike or an earthquake—but something more insidious: the slow corrosion of conviction. He writes:
Here is the great evangelical disaster—the failure of the evangelical world to stand for truth as truth. There is only one word for this—accommodation: the evangelical church has accommodated to the world spirit of the age.
This thesis is not abstract. Schaeffer provides detailed documentation of how theological institutions, publishing houses, denominational leaders, and pastors have gradually but systematically moved away from affirming the full authority of Scripture. He names figures who, while still claiming evangelical credentials, deny the inerrancy of the Bible, reinterpret its moral teachings, or remain silent in the face of cultural apostasy.
His solution is not retreat or sectarian withdrawal, but rather courageous reformation: a return to the full authority of the Word of God, and a re-engagement with the culture from a position of unyielding truth. Truth, he insists, is not optional. Nor can it be balanced against love, as if the two were in tension. Without truth, love becomes sentimentality. And without love, truth becomes arrogance. Both are necessary.
Schaeffer’s message is clear: the disaster is real, but it is not irreversible—if we repent, recover our commitment to truth, and recommit ourselves to faithful cultural witness.
The Principles Schaeffer Lays Out in the Book
Francis Schaeffer’s critique is not meant to leave readers demoralized. On the contrary, his goal is reformation and renewal. Throughout The Great Evangelical Disaster, he presents a series of guiding principles to shape a faithful evangelical response to the crisis. These are not trendy tactics or short-term solutions. They are long-term, foundational convictions necessary for enduring faithfulness.
Let’s explore these principles in depth.
1. Truth Must Be Held Without Compromise
The first and most dominant principle in the book is the absolute necessity of truth—truth that is objective, universal, and propositional. Schaeffer insists that Christianity stands or falls on the truthfulness of the Bible in its entirety. If the Scriptures are not fully and reliably true, then we are left with only subjective spirituality and ethical vagueness.
He is especially concerned with what he calls “infiltrated evangelicalism”—institutions and leaders who still claim evangelical labels but have compromised on the inerrancy of Scripture. For Schaeffer, this is not a minor doctrinal quibble—it is the core issue that determines everything else. Once biblical authority is eroded, Christian ethics, doctrine, and worldview all begin to disintegrate.
The first mark of the visible Church should be the mark of fidelity to the truth of the Scriptures.
Schaeffer doesn’t call for harshness, but he does call for clarity. He warns against a false unity that papers over real theological error. There is no true unity where the truth of the Bible is denied.
2. Love Must Be Practiced Without Compromise
While some might accuse Schaeffer of being merely polemical, he repeatedly insists that the Church must hold truth in love. Not love that tolerates falsehood, but love that compels clarity, honesty, and compassion. He critiques two equal and opposite errors: truth without love, and love without truth.
On one side are the fundamentalists who use truth like a hammer, forgetting grace and relationship. On the other side are the soft evangelicals who preach love but compromise on doctrine. Both, he says, are deficient.
Love without truth is not love. And truth without love is not truth.
This principle threads the needle between harsh separatism and naïve ecumenism. For Schaeffer, Christians must be both firm and gentle, courageous and compassionate. Holding to truth is never an excuse for pride. Practicing love is never an excuse for compromise.
3. The Church Must Resist the Spirit of the Age
A key phrase in Schaeffer’s vocabulary is “the spirit of the age.” By this he means the prevailing ideologies, assumptions, and moral currents that shape the culture—and increasingly, the Church. These include relativism, materialism, narcissism, hedonism, and secularism. Schaeffer believes that the spirit of the age has infected the evangelical movement in subtle but deadly ways.
One of the most chilling aspects of the book is Schaeffer’s observation that many Christians can no longer even recognize when they’ve accommodated themselves to secular ideas. He writes not just as a theologian, but as a diagnostician of the cultural disease that evangelicals have unknowingly inhaled.
This principle calls for vigilance, discernment, and cultural exegesis. Christians must ask: Are our beliefs shaped more by the Bible or by the media? By eternal truths or by fashionable trends? By the Kingdom of God or the kingdoms of this world?
4. We Must Not Be Silent
Perhaps the most action-oriented principle in the book is the call to speak. Schaeffer laments the “silent majority” of Christians who may personally believe the truth but are unwilling to contend for it in public. Whether out of fear, conflict avoidance, or a desire to be liked, many evangelicals have chosen the path of silence in the face of theological and cultural compromise.
Schaeffer warns that this silence is not neutral—it is a form of complicity.
To accommodate to error and remain silent is in itself a form of departure from biblical faith.
This principle challenges Christians to develop moral courage. It’s not enough to hold correct beliefs in private. Faithfulness requires public testimony—even when it is costly. He especially urges pastors, professors, and denominational leaders to lead the charge, as they are the ones best positioned to make a difference.
5. The Battle Is Both Theological and Cultural
Schaeffer’s earlier works had already made this case, but in The Great Evangelical Disaster, he reinforces it: the struggle is not merely about what Christians believe, but how they live in the world. Theology and culture are connected. When the Church loses her doctrinal moorings, she inevitably loses her cultural witness.
That’s why Schaeffer addresses abortion, pornography, no-fault divorce, and other cultural issues in this book. These are not merely “political” topics—they are moral and theological realities. He critiques evangelicals who retreat from such issues, saying it’s “not their calling.” Schaeffer insists it is their calling.
Christians must apply biblical truth to every sphere of life: politics, education, media, family, law, and economics. This is not “dominionism,” but obedience. Schaeffer warns that a privatized, pietistic Christianity is utterly inadequate to confront the ideological steamroller of modern secularism.
6. Reformation Begins with Us
Schaeffer is not writing from a position of superiority. His tone is not that of an outsider scolding the Church, but of a spiritual father pleading with her. He calls Christians to begin the work of reformation with themselves—with their personal repentance, doctrinal fidelity, and spiritual renewal.
We must stand for the truth, even if we stand alone. But we must never forget that we, too, are sinners who need God’s mercy.
This humility is one of the strengths of the book. It guards against self-righteousness and instead points to Christ. The goal of these principles is not to win arguments but to glorify God, love our neighbor, and be the Church in a darkened world.
Contextualizing Schaeffer: Then and Now
Understanding The Great Evangelical Disaster requires a firm grasp of the time in which it was written. Schaeffer’s observations are not abstract theological musings—they are responses to real events, trends, and movements in the second half of the 20th century. That context, once seen clearly, also helps us update his message for our own time.
Let’s begin with the setting that shaped Schaeffer’s concerns, then trace how those same dynamics have intensified in the decades since his passing.
The Cultural Context of the 1960s–1980s
Schaeffer’s book was published in 1984, just months before his death. This was the tail end of an era marked by revolutionary cultural upheaval. The events and ideologies of the previous two decades were fresh in the public memory—and their ripple effects were far from over.
1. The Sexual Revolution
Beginning in the 1960s, American society experienced a moral upheaval, particularly around issues of sex, marriage, and family. The widespread availability of birth control, the normalization of cohabitation, no-fault divorce laws, and the rise of the pornographic industry all contributed to what Schaeffer saw as the collapse of moral absolutes.
When Roe v. Wade was handed down in 1973, legalizing abortion nationwide, it marked a critical moment in the triumph of secular relativism over biblical ethics. Schaeffer saw this not as a separate issue, but as a symptom of the deeper disease of truth abandonment.
2. Theological Liberalism and Denominational Decline
Schaeffer devotes significant attention in the book to what happened within major Protestant denominations—particularly the United Presbyterian Church (USA), the Southern Baptist Convention, and other mainline groups. He traces how leaders in these institutions adopted modernist assumptions, denied biblical inerrancy, and ultimately led their churches into theological and moral confusion.
He personally experienced this decline. As a former Presbyterian minister, he was grieved by what he saw as a betrayal of the gospel from within. Schaeffer believed these developments proved that neutrality was impossible—either Christians would stand for truth or they would accommodate the culture.
3. Rise of Secular Humanism
Schaeffer frequently refers to the rise of secular humanism—a worldview that places man at the center of all meaning, truth, and morality. This worldview, increasingly dominant in universities, public schools, courts, and media, denied the supernatural, mocked biblical faith, and insisted that all truth claims were relative.
To Schaeffer, this was not just an intellectual trend; it was a spiritual crisis. He saw humanism as the religion of the modern world—a religion that would not rest until biblical Christianity was pushed out of the public square.
The Evangelical Response: A Crisis of Courage
Schaeffer believed that the evangelical world had failed to respond adequately to these challenges. Why? Not because of a lack of resources, numbers, or opportunity—but because of a lack of courage. His critique was that many evangelicals:
- Prioritized respectability over faithfulness
- Embraced a truncated gospel disconnected from culture
- Avoided controversial issues to preserve public favor
- Refused to confront false teaching in their midst
As a result, while secularism advanced aggressively, the Church often retreated passively. Evangelicals were tempted to redefine love in therapeutic terms, to blur theological boundaries for the sake of “unity,” and to disconnect personal faith from cultural engagement. For Schaeffer, this wasn’t just strategic failure—it was spiritual compromise.
How Schaeffer’s Criticisms Apply Today
Fast forward to our own cultural moment. It would not be an exaggeration to say that every concern Schaeffer raised has grown more serious, more entrenched, and more urgent. Let’s walk through some specific areas.
1. Postmodernism and the Death of Truth
Where Schaeffer worried about relativism, today we are immersed in full-blown postmodernism. The idea that objective truth exists at all is now treated as oppressive or naive. “Live your truth” has replaced the truth. And many churches—desperate to appear compassionate or relevant—have adjusted accordingly.
From reinterpreting sexual ethics to soft-pedaling the exclusivity of Christ, the evangelical movement continues to suffer from the same disease Schaeffer diagnosed: the unwillingness to stand for truth.
2. The Rise of Woke Ideology
Schaeffer never used the term “woke,” but he clearly foresaw its arrival. The modern fusion of Critical Theory, intersectionality, and identity politics is a direct descendant of the secular humanism he warned about. These ideologies deny universal truth, reinterpret justice in Marxist categories, and often seek to dismantle biblical norms about sin, redemption, and the created order.
Many Christian institutions have adopted these frameworks—sometimes subtly, sometimes brazenly—under the banner of compassion or social justice. But Schaeffer’s warning still applies: to accommodate false worldviews is to compromise the faith.
3. The Loss of Biblical Authority
The inerrancy debate has shifted, but not disappeared. While few evangelicals openly deny inerrancy today, many quietly undermine it. The language of “nuance,” “complexity,” and “reimagining” Scripture is often used to bypass clear biblical teachings—especially on human sexuality, gender roles, or God’s justice.
Many pastors now hesitate to preach plainly on controversial topics for fear of offending or appearing “unloving.” But Schaeffer would remind them: there is no true love without truth. Silence is not kindness. It is cowardice.
4. Celebrity Culture and Church Compromise
Schaeffer warned about evangelicalism’s craving for cultural respectability. Today, that temptation often takes the form of platform-driven Christianity—where the opinions of influencers matter more than the clarity of Scripture. We have traded courage for clicks and orthodoxy for optics.
Too many Christian leaders fear losing followers more than they fear compromising truth. Schaeffer would no doubt rebuke this as another form of accommodation—one that leads to disaster not only for churches, but for souls.
5. Failure to Engage the Culture Biblically
Finally, Schaeffer’s call for cultural engagement grounded in Scripture has never been more relevant. Christians today are often polarized between political activism with little theological depth, or theological purity with little cultural engagement. Schaeffer offers a third way: biblical fidelity that confronts the culture with grace and truth.
The issues may have evolved—gender ideology, transhumanism, AI ethics, abortion pills, digital addiction—but the challenge remains the same: will Christians apply God’s Word to every sphere of life, or will they retreat behind the walls of privatized religion?
Key Takeaways for the Faithful Christian
Schaeffer’s purpose in The Great Evangelical Disaster is not simply to rebuke, but to exhort. He writes not to crush the Church under the weight of guilt, but to awaken her from the sleep of compromise. His vision is ultimately hopeful—but only if Christians are willing to recover truth, reject cowardice, and recommit themselves to Christ’s Lordship in all of life.
Here are several key takeaways that today’s believer—especially an intelligent high school graduate eager to grow in faith and influence—can glean from Schaeffer’s sobering yet stirring call.
1. Biblical Inerrancy Is Non-Negotiable
At the foundation of Schaeffer’s analysis is a rock-solid commitment to the inerrancy and sufficiency of Scripture. For him, this is not a peripheral issue—it is the battleground upon which all others depend. If Scripture is not fully trustworthy, then the gospel itself becomes vulnerable to revision, compromise, or replacement.
Takeaway: Christians must be unwavering in their belief that the Bible is not merely inspired in some vague, mystical sense—but is fully authoritative, historically trustworthy, and normatively true in everything it affirms. Without this conviction, we have no stable ground for doctrine, ethics, or cultural resistance.
Application: Read the Bible daily. Learn its doctrines. Defend its authority. Teach others why it is trustworthy. Avoid churches, ministries, or influencers who subtly question its clarity or truthfulness in the name of relevance or nuance.
2. Truth and Love Must Never Be Separated
One of Schaeffer’s most memorable insights is that truth and love are not in competition—they are companions. He repeatedly argues that truth without love becomes brutality, and love without truth becomes betrayal. Christians today are often tempted to emphasize one at the expense of the other. But Schaeffer calls us to embody both with courage and humility.
Takeaway: Speak the truth, but do it with tears. Stand for righteousness, but not with self-righteousness. Hold fast to doctrine, but don’t weaponize it for personal ego. We must be known not just for what we stand against, but for the Christlike way in which we speak and live.
Application: Ask yourself: am I softening biblical truth to be accepted by the culture? Or am I using truth as a weapon rather than a witness? Practice speaking hard truths in love—with clarity, compassion, and conviction.
3. Moral Courage Is the Missing Virtue
Schaeffer is unsparing in his critique of evangelical timidity. He believes many Christians know what is true but are unwilling to say it. This silence is not neutral. It is, in effect, surrender. Courage is not bravado or harshness—it is the willingness to speak and act when truth is at stake, even when the cost is high.
Takeaway: Courage is essential for the Christian life—especially in a hostile or indifferent culture. The battle is not just for intellectual agreement but for bold allegiance to Christ in every arena: public, private, social, and institutional.
Application: Refuse to be silent when truth is attacked. Speak respectfully but boldly in your school, workplace, or family. Support courageous pastors and churches. If necessary, be willing to lose comfort, reputation, or influence for the sake of Christ.
4. Cultural Engagement Is a Christian Calling
Schaeffer refused to accept the idea that Christianity was a “private” faith with no bearing on politics, education, or society. He believed in the comprehensive Lordship of Christ. Jesus is not only Lord over Sunday morning—but over law, literature, science, art, economics, and governance. To retreat from the culture is not holiness. It is cowardice.
Takeaway: Faithful Christianity is not passive. It engages the world with a Christian worldview, offering truth and beauty where there is confusion and ugliness. The gospel is not only about individual salvation, but the renewal of all things.
Application: Think Christianly about everything. Apply biblical principles to cultural issues. Start a blog. Get involved in local politics. Defend biblical morality in the public square. Train your children to live as salt and light, not just to survive the world, but to shape it.
5. False Unity Is Not Worth Preserving
Schaeffer lamented the willingness of evangelical leaders to preserve institutional unity at the expense of doctrinal truth. He observed that many preferred peace over purity and would tolerate heresy as long as outward harmony was maintained. But he insisted that true unity is built on truth—not on sentimental compromise.
Takeaway: Christians must beware of false unity. Not all “Christian” institutions or churches are faithful. Sometimes separation is necessary—not out of arrogance, but out of loyalty to Christ.
Application: Evaluate the teaching of your church or denomination. If serious error is tolerated or downplayed, lovingly call for reform. If reform fails, be willing to walk away and unite with a body that holds fast to the faith once delivered to the saints (Jude 3).
6. The Church Needs Reformers, Not Just Spectators
Schaeffer believed the Church would only recover if individuals took responsibility for its renewal. That means refusing to outsource the work of discernment to pastors or scholars. Every Christian has a role to play—whether in the pulpit or the pew, the home or the classroom.
Takeaway: Don’t just criticize the Church. Reform it. Pray for revival. Speak the truth in your congregation. Start a Bible study. Raise your children with discernment. Repent of apathy.
Application: Ask God where He is calling you to stand firm. You don’t have to change the whole world—just be faithful in your sphere. Schaeffer’s legacy is not in the power of his platform, but in the power of his convictions. Imitate that.
7. The Battle Is Ultimately Spiritual
While Schaeffer was a sharp cultural analyst, he never forgot that the battle was not merely intellectual or institutional—it was spiritual. Behind every compromise is not just bad philosophy, but a cosmic conflict between the truth of God and the lies of Satan. That means the ultimate weapon is not just clarity, but prayer. Not just reason, but repentance.
Takeaway: This is not a battle that can be won by flesh and blood, or clever arguments. The faithful Church must depend on the Spirit of God, the Word of God, and the grace of God. We fight by kneeling.
Application: Cultivate a vibrant devotional life. Pray for reformation in your own heart before pointing the finger at others. Saturate yourself in the Word. Fast for your church. Plead with God for mercy on our nation. Revival begins with repentance.
Conclusion: A Prophetic Warning and a Timely Challenge
Some books fade with time. Others age like wine. The Great Evangelical Disaster is the latter.
Though published in 1984, the warnings Francis Schaeffer raised are even more pertinent in 2025. He foresaw a Church tempted to trade biblical conviction for cultural acceptance, doctrinal clarity for emotional comfort, and courageous leadership for popularity. He anticipated a world in which truth would not just be ignored, but redefined—and he knew that if the Church did not hold fast to God’s Word, she would be swept along by the current.
And so she has.
The normalization of homosexual behavior in mainline denominations, the rise of transgender ideology in Christian colleges, the use of woke frameworks in Christian ministries, and the doctrinal mushiness of celebrity pastors all confirm what Schaeffer predicted. The disaster he described was not a hypothetical—it was a slow-motion collapse already underway, which has since gathered momentum.
Yet Schaeffer was not merely a prophet of doom. He was a man of hope—hope rooted in God’s sovereignty, in the power of truth, and in the ability of faithful Christians to stand in the gap. His plea was not for retreat, but for reformation. Not for angry reaction, but for humble resistance. Not for isolation, but for bold, gracious engagement.
Compromise is everywhere, but it need not be in you.
That is the legacy of this book. It is a rallying cry for anyone who loves the truth and refuses to be swept along by the spirit of the age. It is a wake-up call for pastors, parents, students, teachers, and laypeople alike. And it is a reminder that in every generation, God calls His people to stand—not with clenched fists, but with open Bibles.
In the end, Schaeffer is not calling for a culture war. He is calling for a Church reformed by the Word of God, filled with the Spirit of God, and ready to live for the glory of God in every sphere of life. His message is deeply relevant to our post-Christian age:
- Hold the line on truth.
- Don’t trade clarity for relevance.
- Don’t mistake silence for love.
- Don’t abandon your post when the cost rises.
- And above all, don’t be afraid.
The Great Evangelical Disaster is more than a book. It is a mirror—and a map. It reflects where we have gone wrong, and it points the way back to faithfulness.
May we not ignore it.
Final Thought for the Reader
You are part of the solution. You don’t need a degree, a pulpit, or a platform. What you need is fidelity to the Word of God and the courage to live it. That is the antidote to the great evangelical disaster.
In Schaeffer’s own words:
We must not only stand for truth, but stand in such a way that the watching world sees that we do not do it with a clenched fist, but with tears in our eyes.
Stand. Speak. Serve. And remember—Christ is still building His Church, and the gates of hell shall not prevail against it (Matthew 16:18).
S.D.G.,
Robert Sparkman
MMXXV
rob@christiannewsjunkie.com
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