Francis Schaeffer
The Last Great Modern Theologian by David Hopkins

Standing at the melting point
The reader may wonder why I would write an article about the “last great modern theologian” in a publication that so proudly dedicates itself to post -modern thought and inquiry. In truth, we should not be so arrogant about what the modern legacy has left to us. The contributions of faithful disciples and scholars from previous generations can be of great worth. I would go so far to say even a book review of Augustine’s The City of God or Aquinas’s Summa Theologica would fit nicely into what we are trying to accomplish at Next-Wave. The goal is to re-communicate the worth of our Christian tradition and experience to a postmodern culture. However, the work of Francis Schaeffer is so recent; it is questionably whether his thoughts even need to be re-communicated to a new culture.

I would like to persuade that Francis Schaeffer (1912-1984) stands at the melting point of the modern and postmodern discussion. In some ways, every “modern” theologian after him is increasingly out of date. And any “postmodern” theologian ahead of him was unfortunately out of place in discussing issues of spiritual importance. Why? Schaeffer was deeply concerned with a shift in epistemology (how we know what we know). He observed the shift during the 1960s. While he never labeled it as such, this shift is what we now call postmodernism . (Note: This term was already in existence when discussing art, architecture, philosophy, and literature; theology really didn’t jump into the discussion until postmodern thought proliferated in the 1980s, 3 years after Jean-Francois Lyotard’s The Postmodern Condition .)

Francis Schaeffer is the last of the modern theologians, but not the first of the postmodern theologians. He still strongly argued for rationalism in apologetics. By this, I mean Francis Schaeffer believed one had to be converted to the appropriate set of presuppositions, namely the law of non-contradiction (“A” cannot be “non-A”), first, in order to believe and experience the God of Christianity. The Bible is viewed as a propositional argument from God to His people, which can only be accepted by the correct presuppositional vantage point. Francis Schaeffer also was skeptical of the increase of Platonism in culture (identified with mysticism) and leaned more towards an Aristotelian view of reality (identified with rationalism). These ideas mark a clear modern thought pattern.

Despite his modern view, Schaeffer offers us many insights in ministering to any culture of believers. And a thorough study of his work would benefit any believer greatly.

How I met Francis Schaeffer
When I first came to college, I experienced a massive faith crisis. Raised in a consumer friendly, experience crazed society, I doubted the reasonableness of the Christian system. My understanding of God did not find a home in rationality. I could not give my life to a system, just because someone told me if I say a prayer– God would come down from distant Heaven and have coffee with me (metaphorically speaking, of course). I needed answers. I read Josh McDowell’s More than a Carpenter and C.S. Lewis’s Mere Christianity . Both of these inspirational works satisfied my craving for common sense soundness. until I became a student of philosophy. Anyone who has studied philosophy knows that “common sense soundness” does not go very far. I needed more. I needed philosophical answers. Sorry, but Lewis and McDowell just do not cut it against thinkers like Nietzsche, Sartre, Schopenhauer, Russell, Husserl, and Heidegger. These philosophic heavy weights are playing different games and speaking a different language. Francis Schaeffer, however, knew the language; and I am convinced he could stand toe to toe with any of them.

My campus minister Keith Boone introduced me to the work of Francis Schaeffer. He encouraged me to read the trilogy: The God Who Is There , Escape From Reason , and He Is There And He Is Not Silent . These three books outline the basic premise of any arguments he would develop in later books. Schaeffer was culturally, philosophically, and scripturally informed. He wrote with compassion and fire. I often stayed up late in the night reading and pondering his ideas. Each sentence blowing my mind and causing me to re-evaluate my own hidden agendas for Christianity. He moved me to understand a deeper and truer Gospel than what I had known before.

And in my own postmodern superficiality, I will admit, I also liked him because he just looked cool. Francis Schaeffer has the image of an eccentric academic freak. I really resonated with that– call it my personal image goal. Yes, he is the reason why I grew a goatee. (I can hear my friends, who know me too well, laughing out loud.)

All of his writings exist to prove a basic, and yet radical point, God is really there. He’s not just a concept or an idea. He really exists. But not only that, God is speaking to us. Schaeffer believed humankind was created with dignity and is still formed in the “image of God.” We all have worth and value which is innate with our standing in the universe. We are not just specks of dust on a larger speck of dust circling the sun. From this point, true restoration can take place in the souls of men and women.

Francis Schaeffer wrote to provide intellectual healing to a world in transition. He realized the old models were fading. There are some points we should observe in communicating Schaeffer’s timeless message to postmodernism.

Francis Schaeffer was concerned with being relevant to his time
Francis Schaeffer wrote because he saw the ideas of logical positivism and existentialism being introduced into popular culture in dangerous ways, displacing God from our understanding. Schaeffer noted in his article “How I Have Come to Write My Books” (Inter-Varsity Press 1974): “In my reading of philosophy, I saw that there were innumerable problems that nobody was giving answers for. the Bible, it struck me, dealt with man’s problems in a sweeping, all-encompassing thrust.” Schaeffer knew these philosophic problems affect the everyday life of believers. These ideas have a flow of influence from philosophy to art to music to general culture. Schaeffer wrote to get ahead of the ideas to positively affect general culture, replacing deceptive philosophy with the answers of scripture.

Schaeffer’s goal was not to become “modern,” but to minister to the modern person. Likewise, in an ever-changing society, we should be careful not to adopt postmodernism, but instead, give eternal hope to those people lost in the disparity of postmodernism. “Relevancy” has become a popular sell-word for churches nowadays. But this word has to imply more than just using movie clips in a sermon. Relevancy strikes to the heart of how we think and live.

Francis Schaeffer addresses the issue of a shift in epistemology
Epistemology may not be everyone’s favorite topic of discussion, but for Schaeffer this issue was of utmost importance. He recognized if our thinking is off, everything else will surely to follow. Schaeffer observed a shift in epistemology which involved a false belief that God is simply a concept or theory. We take an unfortunate existential “leap of faith” which is not rooted in the direct experience of God. We do not see God working in daily life. Schaeffer cited Thomas Aquinas (1225-1274) as the initial cause of this trend. According to Schaeffer, Aquinas separated nature from grace in theology. The spiritual world and the earthly world became separated. The earthly world became what was “real” and the spiritual world was the “hypothetical.”

Today we still encounter in the consequences of this shift, especially when referring to a secular versus spiritual society. We create a Christian sub-world that was never meant to exist. Instead of being in the world, we live the hypothetical faith world. We fail to realize that everything is spiritual. Everything is bathed in God’s touch and presence. “For you created all things, and by your will they were created and have their being.” (Revelation 4:11, quoted at the beginning of Schaeffer’s The God Who Is There .) Schaeffer hoped to give his readers understanding of a world in direct connection with a God who is really present.

Art and culture mattered to Francis Schaeffer
Francis Schaeffer was deeply concerned with how art impacted our thoughts and actions. In the trilogy, Schaeffer displays a thorough knowledge of art history. He shows how art has developed along a theme of separation between nature and grace. Schaeffer also is well versed on the contemporary arts, musicians, and filmmakers. He carefully analyzes these influences. Interesting footnote: He was quite possibly the first theologian to intelligently evaluate the punk revolution in Europe .

Schaeffer wrote passionately about the Christian’s ability to worship God through art. In the day of the great evangelical preachers, when such a strong emphasis was placed on teaching, Schaeffer ideas of art as worship reflected the wisdom of the ancients and were simultaneously revolutionary. Schaeffer’s book How Should We Then Live gives a good overview on his ideas about art.

Among postmodern pilgrims everywhere, the subject of art and worship is a very popular topic of conversation. Francis Schaeffer introduces this idea to a new generation of disciples, an invaluable resource to any community interested in created art with meaning and transcendence.

L’Abri: An example of the “community apologetic”
When Francis Schaeffer and his wife Edith moved to Switzerland , they decided to open their house to any believers traveling through. These travelers could come for healing, conversation, instruction, and service. They re-named their home L’Abri , French for “the Shelter.” People from all over came to be part of this transit community. Remember my campus minister Keith Boone?

L’Abri expanded to a number of branches throughout the world. Even today, L’Abri receives people. His wife Edith wrote the book L’Abri telling of this community’s development.

Francis Schaeffer did not just live as a hermit scholar. He worked daily with people, and frequently strangers, sharing with them God’s message of peace at L’Abri. He believed strongly that community is the place where God speaks. Not only that, but community is its own apologetic for the Gospel. People can live together in meaningful relationships, sharing, working together with the Spirit’s power.

What is community? How do we “get” it? Schaeffer’s L’Abri was a Christian response to the hippy communes that sought desperately to have community and meaning. L’Abri can also illustrate our own need to re-define church and the gathering of the saints. L’Abri was not just a Sunday morning institution. We need to carefully evaluate the condition of our own local churches from a programmatic institution to a community of believers.

The lasting impact of “The Last Great Modern Theologian”
In my opinion, Francis Schaeffer is the last of the relevant and the truly great modern theologians. He stood at the melting point between modern and postmodern. While he never addresses postmodernism, Schaeffer’s influence will be long lasting in the postmodern culture we minister in. A culture that looks longingly for heroes and role models, beyond the celebrities and pop stars.

This past summer I worked at a camp in Glen Rose, Texas . On the first day, I met a boy named “Schaeffer.” He wore a Cowboys cap to cover his blonde matted hair and his big grin revealed two missing teeth. As he was making his bunk, trying to smooth out the sheets while standing on the bed (a difficult task no doubt), I commented to his mother about Francis Schaeffer. She smiled and said, “I know about Francis, we named our son after him. Francis really influenced my husband and me, when we first met.” Imagine that? Schaeffer was my favorite camper for that week. Maybe it was his grin, maybe there is just something in a name.

For more information on Francis Schaeffer:
I believe The Shelter www.rationalpi/theshelter.com is the best Schaeffer site on the Internet. The site contains weekly quotes, a list of books and articles, biography, photos, and links. The Shelter also has an email list, which I am a part of. If you sign up, every week they send a Schaeffer quote, plus some links on web from all areas of interest.

          DAVID HOPKINS is program director at the Wesleyan Campus Ministry in the small college town of Commerce , Texas . He currently is part of the Axxess Community at Pantego Bible Churc

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Francis Schaeffer’s wife Edith passes away on Easter weekend 2013 Part 7 (includes pro-life editorial cartoon)

On January 30, 2012, had Francis A. Schaeffer still been living he would have celebrated his 100th birthday. In recognition of this fact a number of Christian organizations have been paying tribute Schaeffer as one of the great evangelical Christian thinkers of the 20th Century. One of those is the Center for Faith and Culture at Southeastern Baptist Theological Seminary, of which I am director.

There is a growing consensus among older evangelicals that Schaeffer must not be forgotten. So, efforts such as this are important as today many under the age of 40 have little awareness of Schaeffer’s impact on the evangelical world. It has been most encouraging to see the 100th anniversary of his life used as an opportunity to reacquaint the evangelical world with the life and ministry of Francis Schaeffer. Happily, there are a good number of evangelical notables who remember and understand the importance of Schaeffer’s legacy, not only as something to be remembered, but to be followed.
Schaeffer was a Christian theologian, philosopher and Presbyterian pastor (maybe a pastor first and foremost) who spent most of his adult life in Switzerland with his wife Edith and their four children. His insightful mind disturbed the evangelical conscience with his penetrating analysis of culture. In the 1960s he taught evangelicals to take seriously the questions brought to the surface by the anti-authority cultural revolution.

One of his major contributions was that he taught Christians the importance of worldview thinking both in living the Christian life and evangelizing the lost. I believe a strong case can be made that Schaeffer’s thinking, passion, and ministry are still able to inform present-day evangelicals on engaging culture and defending the Faith.

In 1948 Schaeffer moved to Switzerland to begin a children’s ministry (Children for Christ) in worn-torn Europe under the Independent Board of Presbyterian Foreign Missions. In time, however, his ministry developed beyond a children’s ministry to university students. Eventually, the Schaeffer’s purchased a chalet in Huemoz where eventually the ministry known as L’Abri (Fr. Shelter) was birthed 1955 (the story of the L’Abri ministry can be found in Edith Schaeffer’s wonderful book, The Tapestry). Truly it was a shelter for many who were thrown into intellectual and spiritual chaos by the anti-establishment forces of the 1960s encouraged by existentialism. In 1960, Time magazine took note of Schaeffer’s ministry in the Swiss mountains and referred to it as a unique ministry to the European intellectual.

Over the years, hundreds (probably thousands) of people came (some for days others for months) to L’Abri where many found Christ as Savior. This was especially true in the 60s and 70s and those of us who lived through those times remember the political and social upheaval as students on both sides of the Atlantic went into a rebellious mode full throttle. Many in evangelicalism merely condemned the senseless destruction (of course, in one sense it needed to be condemned) and ignored the legitimate questions being asked by the students.

Schaeffer, on the other hand, listened carefully to their questions and helped them to see how historic Christianity answered those questions consistently within the reality all lived. While it was a time of entrenchment for many in evangelicalism, Schaeffer engaged the young people and the intellectuals (many were existentialists) on their own terms. He showed them that their explanation of the world was inconsistent with and insufficient for the world in which they lived. Then he would show how Christianity answered those questions.

A hallmark of Schaeffer’s apologetic was that it was driven by a deep and abiding love for humanity. He truly empathized with those who were struggling with life in a world that was terribly out of joint. I am told that Schaeffer would spend hours with one person asking questions until the individual had sufficient information to think further on the matter.

To understand Schaeffer’s approach to evangelism and his apologetic thought one must give attention to the three works that reveal the foundation of his understanding of man, reality, and the Bible. These three books serve as the foundation for all his other books, forming a trilogy: The God Who Is There, Escape from Reason, and He Is There and He Is Not Silent. According to Schaeffer all his other books fit into these as “spokes of the wheel into the hub”. In 1982, the works of Francis Schaeffer were edited by Schaeffer and published in a five-volume set in which the books in the trilogy are in the order in which they were written. This order reveals the development of his thinking apologetically and is essential to understanding Schaeffer and his apologetic method.

In these three books, one learns how Schaeffer’s view of man shaped his apologetic approach (which for him was part and parcel of his evangelism). Historic Christianity, according to Schaeffer, was creation centered and central to creation was that God created man in his image. The first apologetic implication of creation was that man had intrinsic worth which meant he was to be treated with respect and love. This truth shaped Schaeffer’s life and ministry as he was motivated and directed by love and compassion for man as a person. Apologetics, he urged, must be “shaped on the basis of love for the person as a person.”

While Schaeffer did not minimize the historic fall recorded in Genesis, he argued that the fall “did not lead to machineness, but to fallen-manness.” There was a greatness to man even though he could also be very cruel. He spoke of man being noble, not because of his achievements, but because of who he was as a creation of God—man was not a zero, to use Schaeffer’s words. Only Christianity, Schaeffer said, could explain both the greatness and the cruelty of man. This truth moved Schaeffer to take all men seriously and to answer the honest questions of fallen man. Furthermore, he argued that the Christian must take care to understand the person by looking carefully at cultural artifacts (especially the arts) to understand the underlying worldviews and presuppositions revealed in them.

The second apologetic implication of creation for Schaeffer was the intelligibility of creation. The categories of the mind of man correspond to the structure of the world as God had created both. The result, Schaeffer argued, was that common ground existed between the Christian and the non-Christian. This is not something man put upon the universe; it is simply the way it is. Man lives in a morally structured, rational universe and no matter how he might try to live against the way the universe is, Schaeffer was sure it would push back at him and create tension for his non-Christian presuppositions. Of course this was not a game for Schaeffer and he urged the Christian always to give the answer as understood in light of historic Christianity and to do so in a loving and compassionate tone.

He was convinced that when speaking to the non-Christian the first truth to present was that of the truth of the real world and the reality of man himself. For Schaeffer, the real point of contact with the modern (and post modern mind) was reality. Regardless what presuppositions a man claims as grounds for his worldview, Schaeffer showed how they can be tested for truthfulness when pressed against the reality in which every person must live.

In 1978 Schaeffer learned that he had lymphoma cancer succumbing to it in May 1984. However, almost until his death he maintained an active speaking schedule. During his life time he carried on a voluminous correspondence with many of the great evangelical minds of the day. Most of this correspondence is in the Francis A. Schaeffer Collection (of which I am director) given by the Francis Schaeffer Foundation which is now under the custodianship of the library at Southeastern Baptist Theological Seminary.

He wrote 27 books (and many pamphlets), and produced two films with his son Frank. Of the two films, the most well-known is How Should We then Live? which is a companion to the book by the same title. The second film, Whatever Happened to the Human Race with Everett Koop, Schaeffer shows the social and philosophical consequences of abortion. He wrote on responsible stewardship of creation long before others were talking about it. Schaeffer not only could think with the best minds of his day, he lived out his Christianity in very practical ways and urged all in the church to do the same.

The concluding thought is that Schaeffer remains an important apologetic resource for Christians in the 21st century. It goes without saying that the evangelical world owes much to the life and ministry of Francis Schaeffer. Every now and then, God gives His Church a unique voice for His people—Schaeffer was such a voice. It is without fear of contradiction to say that Schaeffer was one of the evangelical giants of the latter half of the 20th century. We will do well to listen, for to do otherwise will deny that which was intended for our profit.

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Francis Schaeffer’s wife Edith passes away on Easter weekend 2013 Part 7 (includes pro-life editorial cartoon)