So, Humanism is the absolute certain result, if we choose this other final reality (instead of Christianity) and say that is what it is. You must realize that when we speak of man being the measure of all things under the Humanist label, the first thing is that man has only knowledge from himself. That he, being finite, limited, very faulty in his observation of many things, yet nevertheless, has no possible source of knowledge except what man, beginning from himself, can find out from his own observation. Specifically, in this view, there is no place for any knowledge from God.
But it is not only that man must start from himself in the area of knowledge and learning, but any value system must come arbitrarily from man himself by arbitrary choice. More frightening still, in our country, at our own moment of history, is the fact that any basis of law then becomes arbitrary -- merely certain people making decisions as to what is for the good of society at the given moment.
Now this is the real reason for the breakdown in morals in our country. It's the real reason for the breakdown in values in our country, and it is the reason that our Supreme Court now functions so thoroughly upon the fact of arbitrary law. They have no basis for law that is fixed, therefore, like the young person who decides to live hedonistically upon their own chosen arbitrary values, society is now doing the same thing legally. Certain few people come together and decide what they arbitrarily believe is for the good of society at the given moment, and that becomes law.
Here are three reasons — for starters — why I am grateful for the life and ministry of Francis Schaeffer.....
One, Francis Schaeffer pioneered a new way of advancing the gospel. All my life I’d been exposed to conventional people using conventional methods, and I don’t mean that in a condescending way. I had the privilege of knowing men of true greatness, like my dad. But Schaeffer was just different. He located the gospel within a total Christian worldview. He talked about modern art and films and books. He spoke with prophetic insight about cultural trends. He worked out fresh ways to articulate old truths, even coining new expressions like “true truth.” He had a beard and long hair and dressed like a European. He had Christian radicalism all over him, called for by those radical times. I found him non-ignorable. To this day, I dislike conventionality, partly because I saw in Francis Schaeffer a man who made an impact not by conforming and fitting in but by standing out as the man God made him to be, the man the world needed him to be.
Two, Francis Schaeffer united in a coherent and even beautiful whole theological conviction with personal humaneness. I remember his saying once that, in a conversation with a liberal theologian, he would try to conduct himself so that the liberal would gain two clear and equal impressions. One, Schaeffer disagreed with him theologically. Two, Schaeffer cared about him personally. Moreover, Schaeffer pointed out that, in ourselves, we are unable to demonstrate simultaneously the truth and holiness of God, on the one hand, and the love and mercy of God, on the other hand. In our own strength, we will slide off toward one emphasis or the other. But as we look to the Lord moment by moment, we can hold together both theological conviction and human beauty. But only by both together can we bear living witness to the magnitude of who Jesus really is. And if we fail to show the fullness of Christ, we actually bear false witness to him, we make him ugly in human eyes, and we set his cause back, however sincere we may be.
Three, Francis Schaeffer and his wife Edith, leading L’Abri Fellowship in Switzerland, exemplified compelling Christian community. They welcomed all kinds of people. They attracted all kinds of people. They demonstrated a gentleness, openness and tolerance that created space for many diverse people who wouldn’t have found a home in our more typical churches. They sacrificed personally to create this rare kind of community. Their wedding gifts were wrecked, people threw up on their carpets, and so forth. The Schaeffers flung open their lives, their hearts, their space, and it cost them. But they gained many people for Christ. This bold commitment is real Christianity. Anything less is bluff and hypocrisy.
I thank the Lord for Francis Schaeffer.
One lesson we must learn from Misquoting Jesus is that those in ministry need to close the gap between the church and the academy. We have to educate believers. Instead of trying to isolate laypeople from critical scholarship, we need to insulate them. They need to be ready for the barrage, because it is coming. The intentional dumbing down of the church for the sake of filling more pews will ultimately lead to defection from Christ. Ehrman is to be thanked for giving us a wake-up call. - Dr. Daniel B. WallaceScientists rightly resist invoking the supernatural in scientific explanations for fear of committing a god-of-the-gaps fallacy (the fallacy of using God as a stop-gap for ignorance). Yet without some restriction on the use of chance, scientists are in danger of committing a logically equivalent fallacy-one we may call the “chance-of-the-gaps fallacy.” Chance, like God, can become a stop-gap for ignorance. - William DembskiEverybody has a point of view they think is right and everybody judges at some point or another. The Christian gets pigeon-holed as the judgmental one, but everyone else is judging, too. It’s an inescapable consequence of believing in any kind of morality.In the face of this modern nihilism, Christians are often lacking in courage. We tend to give the impression that we will hold on to the outward forms whatever happens, even if God really is not there. But the opposite ought to be true of us, so that people can see that we demand the truth of what is there and that we are not dealing merely with platitudes. In other words, it should be understood that we take the question of truth and personality so seriously that if God were not there we would be among the first of those who had the courage to step out of the queue. - Francis SchaefferOne of the most disastrous illusions of the internet age is that an amateur plus Google is equivalent to a scholar. A search engine offers information, more or less relevant according to the skill of the searcher. But it does not sift that information; it does not sort fact from fancy, wheat from chaff. It does not explain which facts are relevant and which are beside the point. It does not weigh the merits of competing arguments and tell the user where the balance of evidence lies. A bright amateur armed with the internet may at best be better informed than he would otherwise have been, and he may occasionally catch a real scholar in a factual error. But it will not turn him into a scholar himself. There is no such thing as effortless erudition. - Dr. Timothy McGrew
"Moody and Sanky, working shortly before 1900, could come right to the subject of salvation because they were talking to people who at least had a memory of Christian content. Therefore they didn't need to lay a groundwork of a personal God and a God with character. They could use the word "God" and everyone knew they meant the Judeo-Christian God.
But we often function as if the consensus around us is still the same as it was in Moody's day, and that is a mistake. With people today I practically never start with how to be saved, I start with a God who is there. If God is not there then salvation is just another trick, just another way to get high, like grass."Still true today!
~ Francis Schaeffer, How to Speak for the God Who Is There, Eternity Magazine, 1972.
It was a long time ago, in the summer of 1966, that Doug was working for Operation Mobilization and was stationed in London during their big annual conference. He was assigned to the clean-up crew. One night at around 12:30 AM he was sweeping the steps at the conference center when an older gentleman approached him and asked if this was where the conference was being held. Doug said that it was, but that just about everyone had already gone to bed. This man was dressed very simply and had just a small bag with him. He said that he was attending the conference. Doug replied he would try to find him a place to sleep and led him to a room where about 50 people were bunked down on the floor. The older gentleman had nothing to sleep on, so Doug laid down some padding and a blanket and offered a towel for a pillow. The man said that would be just fine and that he appreciated it very much.This attitude is one reason among so many others why Francis Schaeffer will always be one of my heroes.
Doug asked the man if he had been able to eat dinner. It turns out that he hadn’t eaten since he had been travelling all day. Doug took him to the dining room but it was locked. He soon jimmied the lock and found some cornflakes and milk and bread and jam. As the man ate, the two began to talk. The man said that he and his wife had been working in Switzerland for several years, where he had a small ministry that served hippies and travellers. He spoke about his work and spoke about some of the people he had seen turn to Christ. When he finished eating, both men turned in for the night.
Doug woke up the next morning only to find out that he was in big trouble. The conference leaders came to him and said, “Don’t you know who it was that you put on the floor last night? That’s Francis Schaeffer! He’s the speaker for this conference! We had a whole room set aside for him!”
Doug had no idea that he was sleeping on the floor next to a celebrity, that he had told a man to sleep on the floor who had a profoundly important ministry. He had no idea that this man had helped shape the Christian church of that day, and really, the church of our day. And Schaeffer never let on. In humility he had accepted his lot and been grateful for it.
And I liked this.Francis Schaeffer—100? Who can believe it?! Schaeffer (1912-1984) was born 100 years ago on January 30th. On this special occasion, it’s worth taking a few minutes to remember his important legacy. Many of us were greatly blessed by his life.Schaeffer was a Presbyterian pastor, then missionary, then apologist, prolific author, evangelist, film maker and activist . He was one of six evangelical leaders (along with Billy Graham, John Stott, J.I. Packer, Carl F. H. Henry, and Martyn Lloyd-Jones) who profoundly shaped the evangelical movement in the second half of the 20th century....
..Schaeffer also knew the power of truth. He understood that a new subjective view of truth was emerging. He insisted that God created us in his image and has spoken to us—hence we have a groundwork for knowing truth. As the idea of truth was being relativized, Schaeffer talked about “true truth” and truth spelled with a capital “T.” Yet Schaeffer wasn’t content to simply argue for truth, he went further saying that Biblical Christianity provides a unified answer for the whole of life. And that truth is ultimately found in Jesus Christ. Discovering Christ and his truth leads us back to freedom and dignity.
Biographical
Know Your Evangelicals: Francis Schaeffer
Remembering Francis Schaeffer: On the Occasion of His 100th Birthday
Impact
Francis Schaeffer Cried for the Culture
The Dissatisfaction of Francis Schaeffer
Schaeffer in His Own Words
What Would Francis Schaeffer Say to the Gospel-Centered Movement?
A Christian Can Defeat Himself in Two Ways
On the Need for Divine Power
On the Early Christians’ Exclusive Claims
Amen, Dr. Packer, Amen!"First, with his flair for didactic communication he coined some new and pointed ways of expressing old thoughts (the “true truth” or revelation, the “mannishness” of human beings, the “upper story” and “lower story” of the divided Western mind, etc.).
Second, with his gift of empathy he listened to and dialogued with the modern secular world as it expressed itself in literature and art, which most evangelicals were too cocooned in their own subculture to do.
Third, he threw light on the things that today’s secularists take for granted by tracing them, however sketchily, to their source in the history of thought, a task for which few evangelicals outside the seminaries had the skill.
Fourth, he cherished a vivid sense of the ongoing historical process of which we are all part, and offered shrewd analysis of the Megatrends-Future Shock type concerning the likely effect of current Christian and secular developments.
Fifth, he felt, focused, and dwelt on the dignity and tragedy of sinful human beings rather than their grossness and nastiness.
Sixth, he linked the passion for orthodoxy with a life of love to others as the necessary expression of gospel truth, and censured the all-too-common unlovingness of front-line fighters for that truth, including the Presbyterian separatists with whom in the thirties he had thrown in his lot.
Seventh, he celebrated the wholeness of created reality under God, and stressed that the Christian life must be a corresponding whole—that is, a life in which truth, goodness, and beauty are valued together and sought with equal zeal. Having these emphases institutionally incarnated at L’Abri, his ministry understandably attracted attention. For it was intrinsically masterful, and it was also badly needed."
"A Christian can defeat himself in two ways: one is to forget the holiness of God and the fact that sin is sin. The Bible calls us to an ever deeper commitment in giving ourselves to Christ for him to produce his fruit through us.
The other is to allow himself to be worn out by Christians who turn Christianity into a romanticism. The realism of the Bible is that God does not excuse sin, but neither is he finished with us when he finds sin in us. And for this we should be thankful."
- Francis Schaeffer, No Little People
