Notes

. Escape from Reason (1968) was the first of the two books to be published in England by IVP-UK in the spring of 1968, but it derived from lectures given after those at Wheaton College in 1965 that became The God Who Is There (1968).

. Richard Rorty, Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), p. 7.

. The consideration of classical and presuppositional apologetics is continued in . Also see .

. Julian Huxley, ed., The Humanist Frame (London: Allen and Unwin, 1961).

. James 1:27.

. Cf., e.g., Professor A. J. Ayer in What I Believe, ed. Unwin (London: Allen and Unwin, 1966); and Antony Flew, “Must Morality Pay?” Listener, October 13, 1966.

. Julian Huxley, ed., The Humanist Frame (London: Allen and Unwin, 1961), p. 46.

. lbid., p. 409.

. Tibetan Book of the Dead (New York: University Books, 1964).

. See .

. This is the translation suggested by Dr. H. R. Rookmaaker in Synthetist Art Theories (Amsterdam, 1959); p. 23, and note w to chapter 9.

. A letter written in February 1898.

. Rookmaaker, Synthetist Art Theories, notes n, p, aa, af to chapter 9.

. Two works with Eva’s name written on them were exhibited in the Picasso and Man Exhibition at the Toronto Art Gallery, January 1964.

. Hans Arp, “Für Theo van Doesburg,” De Stijl, January 1932.

. See paragraph on the Beatles near the end of this chapter.

. Ducretet-Thomson, Paris, no. 320 c. 100.

. Dylan Thomas, “Elegy,” Collected Poems, 1934-52 (London: J. M. Dent and Sons, 1959), pp. 179-80.

. Revolver, The Beatles, S.M.O. Records, 81.045, 1967.

. John Lennon and Paul McCartney, “Strawberry Fields Forever” and “Penny Lane,” in Magical Mystery Tour, The Beatles, EMI Records, R5570, 1967.

. Sgt. Pepper’s Lonely Hearts Club Band, The Beatles, EMI Records, PMC 7027, 1967.

. Léopold Sédar Senghor, On African Socialism (New York: Frederick A. Praeger, 1964).

. Léopold Sédar Senghor, Selected Poems (Oxford University Press, 1964).

. French Jesuit paleontologist who wrote The Phenomenon of Man (London: Collins; New York: Harper & Row, 1959), and other books.

. Sir Julian Huxley wrote the introduction to the British edition of The Phenomenon of Man in 1958. In this he agrees both with the methodology and broad conclusions of Teilhard de Chardin regarding the evolutionary future of man. Later, in 1961, he develops his general agreement with these conclusions in the direction of the use of religion in his introduction to The Humanist Frame. What Senghor does in his book in applying Teilhard de Chardin’s principles to the state of Senegal, Huxley seeks to do on a global scale.

. Cf. 1 Corinthians 15:13-14, 32.

. In regard to Kierkegaard, it is important to keep in mind what is stated on .

. My thinking has led me to believe that there is a collective cultural consciousness or memory which is related to words. I would suggest there are two parts to it: a collective memory of a specific race, and a collective memory of all men as to what man is and what reality is.

Thus man, in his language, “remembers” (regardless of his personal belief) that God does exist. For example, when the Russian leaders curse, they curse by God, and not by something less; and atheistic artists often use “god” symbols. This, I believe, is a deeper yet simpler explanation than Jung’s view of god as the supreme archetype arising (according to him) out of the evolution of the race. Moreover, in man’s language, man also remembers that humanity is unique (created in the image of God), and therefore words like purpose, love, morals carry with them in connotation their real meaning. This is the case regardless of the individual’s personal worldview and despite what the dictionary or scientific textbook definition has become.

At times the connotation of the word is deeper and more “unconscious” than its definition. The use of such words trigger responses to a greater degree in line with what the specific race has thought they mean and how it has acted on their meaning, and to a lesser degree in line with what really is and what man is. I would further suggest that after the worldview and experiences of the race form the definition and connotation of the words of any specific language, then that language as a symbol system becomes the vehicle for keeping alive and teaching this worldview and experience.

It would therefore seem to me that the whole matter is primarily one of language, as man thinks and communicates in language. I would say that in this context the division of languages at the tower of Babel is an overwhelmingly profound moment of history.

. Giovanni Gentile, Leonardo da Vinci (New York: Raynal, 1956), p. 174.

. I am consciously omitting here the intermediate and important change in the formulation at the time of Kant (1724-1804) and Rousseau (1712-1778). That formulation was:

See Francis A. Schaeffer, Escape From Reason (Downers Grove, Ill.: InterVarsity Press, 1968), pp. 32-36; and in The Complete Works of Francis A. Schaeffer (Wheaton, Ill.: Crossway Books, 1982), 1:227-29.

. Sylvia Sprigge, Berenson: A Biography (Boston: Houghton Mifflin, 1960).

. Cf. 1 Corinthians 15:6.

. Published in 1920.

. In the same way, you have a parallel situation with the two women Picasso married. One is a very human picture of Olga, painted in 1917-1918, the other is a lovely painting of Jacqueline done on October 5, 1954. There is a further parallel in that Jacqueline keeps this drawing in her sitting room. In these paintings it is not only that the painting speaks of the love of the artist for his wife, but the woman has meaning as a human being.

. Since his painting of the Basket of Bread, he has painted many pictures in which a Mary-like figure is the focus-point of the painting. The Gallery of Modern Art in New York has some of these paintings in which the figure appears several times in one painting. However, on inspection, one sees that these Mary-like figures are portraits of Dali’s wife.

. Martin Heidegger, What Is Philosophy? (London: Vision Press, 1956).

. Leonard Bernstein, Third Symphony, New York Philharmonic, Columbia KL 6005 or KS 6005.

. Calvin Tomkins, “Profile of John Cage,” New Yorker, November 28, 1964.

. Because his theories have produced in music noise or total silence, which is therefore monotonous, most modern music has not followed him. But through Merce Cunningham and others, John Cage has become the central force in some modern dance, against Martha Graham who put much emphasis on form and meaning.

. The translation of this preface is that which appeared in Vogue, December 1964.

. In recent years it has often been said that Karl Barth changed his views toward the end of his life. If this was so, then all could have been easily cared for by his writing one more book amongst his many books and, while he was yet living, making it known that his views of Scripture, his lack of a space-time Fall, and his implicit universalism had been publicly repudiated. In the light of his crucial influence as the originator of the new theology and his wide publication, it would seem difficult to think that anything less would have met his responsibility before God and men. If he had done this, many of us would have truly rejoiced. Note p. 128 for a consideration of the deficient concept of justification and the place of universalism in the new theology.

. The italics are mine.

. As an example, see Dr. Alan Richardson, “When Is a Word an Event?” Listener, June 3, 1965.

. Raymond Panikkar, The Unknown Christ of Hinduism (London: Darton, Longman and Todd, 1964).

. Dom Bede Griffiths, Jubilee, November 1963.

. Anthony de Mello at a Loyola University ecumenical forum as reported in the Chicago Daily News-Post Dispatch, December 14, 1963.

. In John 17:24 Jesus, in his prayer to his Father, speaks of the love with which “thou lovedst me before the foundation of the world.” In Genesis 1:26 there is reported communication within the Trinity.

. Henrik Ibsen, The Wild Duck.

. J. S. Bezzant, Objections to Christian Belief (London: Constable), pp. 90, 91.

. Exodus 24:12.

. Acts 26:14.

. John 17:24.

. Albert Camus, The Plague, trans. Stuart Gilbert (London: Hamish Hamilton; Penguin Books, 1966 [La Peste, 1947]).

. The consideration of The Plague is continued on pp. 135-36.

. John 5:24; Colossians 1:13.

. Genesis 2:17.

. It is intriguing that the “new” Heidegger, as he changed his position, tried to get a historic Fall into his new system. He says there was a Golden Age (before this Fall) at the time of the pre-Socratic Greeks; and then Aristotle, and those who followed him, fell. He says that their fall was that they began to think rationally. So Heidegger is saying that man is abnormal. There is no historic evidence for such a Golden Age, and certainly it is not correct that before Aristotle people did not think rationally, but it does indicate that the usual rationalistic answer to man’s dilemma, which says man is as he has always been, is insufficient. In Heidegger’s desperate theory, Aristotle takes the place of Adam, as the one who fell, and it does appear as if Heidegger sees himself as the one who will save. But notice that this concept of the Fall and salvation does not touch moral issues. Man’s abnormality is not moral; in Heidegger’s new system it is rather epistemological and methodological abnormality. Aristotle was not morally wrong in what he did, according to Heidegger; he was just introducing the faulty methodology of antithesis and rationality. There is no answer here for man’s dilemma, but Heidegger has clearly shown that philosophy has no answer to man’s dilemma on the basis of man and history now being normal. It would seem that Heidegger would like Christianity’s answer, but without bowing to God—either morally or in acknowledging the need of knowledge from him.

. Cf. .

. Simone de Beauvoir deals with the same problem in a slightly different setting in her book A Very Easy Death (New York: Putnam, 1966).

. See B. B. Warfield, “On the Emotional Life of Our Lord,” in Biblical and Theological Studies (New York: Scribner’s, 1912), pp. 35-90.

. “As the archrevolutionary Einstein says: ‘The historical development has shown that among the imaginable theoretical constructions there is invariably one that proves to be unquestionably superior to all others. Nobody who really goes into the matter will deny that the world of perceptions determines the theoretical system in a virtually unambiguous manner.’ A man engaged in solving a well designed word-puzzle may, it is true, propose any word as the solution, but there is only one word which really solves the puzzle in all its forms. It is an outcome of faith that nature takes the character of such a well-formulated puzzle. The successes reaped up to now by science do, it is true, give a certain encouragement for this faith” (H. R. Post, “Scientific Theories,” Listener, February 10, 1966).

. Romans 1:18-20 RV.

. In an article in the Christian Century of May 12, 1965, entitled “The Modernity of Fundamentalism,” John Opie Jr. makes two main mistakes. He says correctly that historic Christianity (which he calls fundamentalism) is primarily separated from the new theology not in theological detail but in epistemology and methodology, because it insists on rationality. However, he then goes on to say that historic Christianity is interested exclusively in rationality. This is not so. The other mistake he makes, a foolish one, is his saying that the kind of thinking upon which Christianity is based—that is, rational thinking—began with the Enlightenment. This view has no more support that Heidegger’s when he says that it began with Aristotle, and is even more impossible to support. Other men in the new theology have made this same mistake. For example, Ernest R. Sandeen in his article “The Princeton Theology,” Church History, September 1962.

. See appendix A under rationalism.

. 1 John 4:1-3.

. Acts 17:26.

. Psalm 139:8.

. Romans 1:32-2:3.

. See .

. The basic concepts presented here were put forth first in my article entitled “A Review of a Review,” Bible Today 42, no. 1 (October 1948).

Romans 1:18 reads, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” The context shows that this “holding the truth in unrighteousness” is related to the “general revelation” of the “mannishness” of man and the external universe in verses 19 and 20. The concept involved in the phrase “who hold the truth in unrighteousness” has two possibilities: in many of the newer translations it is translated as hinder, hold down, stifle, restrain or suppress the truth—which men have from the general revelation of the external creation and man’s “mannishness.” Probably a more accurate meaning, from the Greek word used, is that they hold that portion of the truth of the real world that they must hold (in spite of their non-Christian presuppositions); but because of their unrighteousness, their rebellion, they do not carry the logic of the general revelation to its natural and proper conclusion. Thus they are in the strict sense without excuse.

. Hebrews 11:6.

. Acts 16:30-32.

. Bunyan’s note at this place is “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

. The ninth stage of Pilgrim’s Progress.

. The following references in the Bible will help anyone who wants to read more about becoming a Christian: John 3:15-18; Romans 3:9-26; 4:1-3; Galatians 2:16; 3:24; John 8:24; 14:6; Acts 4:12. Romans chapters 1-8 is a good section in which to see the unity of becoming a Christian and what follows after one is a Christian.

. John 20:30, 31.

. Luke 1:1-4.

. Mark 12:30; Deuteronomy 6:5.

. John 13:34, 35; 17:21.

. Matthew 5:48.

. 1 John 2:1.

. Romans 7:22-25.

. 2 Corinthians 13:14.

. Concerning the Philippian jailer, see .

. He Is There and He Is Not Silent (Wheaton, Ill.: Tyndale House, 1972), also found in The Complete Works of Francis A. Schaeffer, vol. 1 (Wheaton, Ill.: Crossway Books, 1982), deals with the metaphysical, the moral and the epistemological necessity.