NOTES
NOTES
INTRODUCTION: SCHAEFFER IN CONTEXT
1. George M. Marsden,Fundamentalism and American Culture: The Shaping of Twentieth-Century Evangelicalism, 1870–1925 (New York: Oxford University Press, 1980), p. 11.
2. Mark A. Noll,A History of Christianity in the United States and Canada (Grand Rapids, MI: Eerdmans, 1992), p. 364.
3. Nancy Pearcey,Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004), p. 155.
4. By “liberal” or “modernists” is meant that type of Christianity that emerged in response to, and in basic sympathy with, the Enlightenment.It maintains “that religious beliefs are fallible and are thus to be held tentatively.” It holds that “theology should always interrelate the spirit of its own time and the Christian past in a manner that allows each to make an essential and substantive difference to the formulation of theological claims.” Alister McGrath, ed., The Blackwell Encyclopaedia of Modern Christian Thought (Oxford: Basil Blackwell, 1993), p. 325.
5. Among the doctrines stressed by the fundamentalists were “an inspired and inerrant Bible; the deity of Christ and His atoning death for sin on the Cross; His bodily resurrection and ascension; and His return to judge the world, consign the Devil and unrepentant sinners to hell and resurrect those who belonged to Christ to live eternally in heaven with God.” Ibid., p. 230.
6. Ibid., p. 189.
7. W. R. Godfrey, “The Westminster School,” in David F. Wells, ed., Reformed Theology in America (Grand Rapids, MI: Eerdmans, 1985), p. 93.
8. D. G. Hart, Defending the Faith: J. Gresham Machen and the Crisis of Conservative Protestantism (Phillipsburg, NJ: P & R, 2003), pp. 151-154.
9. Ned B. Stonehouse, J. Gresham Machen (Edinburgh: Banner of Truth Trust, 1954, 1987), p. 501.
10. Godfrey, “The Westminster School,” p. 93.
11. Hart, Defending the Faith, pp. 162-165.
12. Premillennial dispensationalism placed a strong emphasis on eschatology, and its inherent pessimism “could be seen as predicting the rise of modernism, secularism and apostate religious structures.” McGrath, The Blackwell Encyclopaedia of Modern Christian Thought, p. 231.
13. Noll, A History of Christianity in the United States and Canada, p. 385.
14. D. G. Hart and Mark A. Noll, eds., Dictionary of the Presbyterian and Reformed Tradition in America (Downers Grove, IL: InterVarsity Press, 1999), p. 36.
15. Christopher Catherwood, Five Evangelical Leaders (London: Hodder & Stoughton, 1984), p. 112.
16. For details, see Edith Schaeffer, The Tapestry: The Life and Times of Francis and Edith Schaeffer (Nashville: Word, 1981), pp. 175-405.
17. Lane T. Dennis, ed., The Letters of Francis Schaeffer (Wheaton, IL: Crossway Books, 1985), letter dated April 14, 1951, p. 32.
18. Ibid., letter dated February 12, 1955, p. 52.
19. For details, see Edith Schaeffer, L’Abri (Wheaton, IL: Crossway Books, 1992), pp. 18-25, 63-111.
20. Ibid., p. 124.
21. Catherwood, Five Evangelical Leaders, p. 121.
22. Francis Schaeffer, True Spirituality (Wheaton, IL: Tyndale, 1971), p. x.
CHAPTER ONE: CALVIN AND THE REFORMED TRADITION
1.By apologetics is meant the reasoned defense of Christianity, which might “be expected to include argument to the effect (1) that there is a God; (2) that human beings are estranged from God; (3) that the life and death of Jesus Christ would be such as to constitute a remedy for this estrangement; and (4) that this life and death occurred as a matter of historical fact.” Alister McGrath, ed., The Blackwell Encyclopaedia of Modern Christian Thought (Oxford: Basil Blackwell, 1993), p. 9.
2. W. Andrew Hoffecker and G. K. Beale, “Biblical Epistemology: Revelation,” in Andrew Hoffecker and Gary Scott Smith, eds., Building a Christian World View (Phillipsburg, NJ: P & R, 1986), p. 196. Religious epistemology is the branch of philosophy devoted to the question of how we know God and the justification of claims to religious knowledge. For further details see W. J. Wood, Epistemology: Becoming Intellectually Virtuous (Leicester: Apollos, 1998).
3. Ford Lewis Battles has shown how the great emphasis by the humanists on the Greek and Latin classics continued to be reflected in Calvin’s writings, while his plans for the Geneva Academy involved a curriculum that meant an integration of the Reformed faith and study of the classical writers. Robert Benedetto, ed., Interpreting John Calvin (Grand Rapids, MI: Baker Books, 1996), pp. 62-65.
4. J. M. Houston, “Knowing God: The Transmission of Reformed Theology,” in Donald M. Lewis and Alister McGrath, eds., Doing Theology for the People of God (Leicester: Apollos, 1996), p. 230.
5. W. A. Hoffecker, “Medieval Scholasticism: The Thomistic Synthesis,” in ibid., p. 107. However, another Reformed scholar disputes this view of Aquinas and argues that Aquinas believed in the priority of revealed theology. For details, see Arvin Vos, Aquinas, Calvin and Contemporary Protestant Thought (Washington, DC: Christian University Press, 1985), pp. 94-95.
6. Alister McGrath, The Intellectual Origins of the European Reformation (Oxford: Basil Blackwell, 1987), p. 191.
7. Colin Brown, Christianity and Western Thought (Leicester: Apollos, 1990), pp. 153-154.
8. David Steinmetz, Calvin in Context (Oxford: Oxford University Press, 1995), p. 152.
9. McGrath,The Intellectual Origins, p. 57.
10.Steinmetz, Calvin in Context, p. 136.
11. John Calvin, Institutes of the Christian Religion (1559), trans. H. Beveridge (Grand Rapids, MI: Eerdmans, 1989), p. 43.
12. Charles Sherlock,The Doctrine of Humanity (Leicester: IVP, 1996), p. 78.
13. Calvin, Institutes, p. 55.
14. B. A. Gerrish, The Old Protestantism and the New: Essays on the Reformation Heritage (Chicago: The University of Chicago Press, 1982), p. 154.
15. Louis Berkhof, Systematic Theology (Edinburgh: Banner of Truth, 1939, 1958), p. 202.
16. Calvin, Institutes, p. 233.
17. Ibid., p. 237.
18. Edward A. Dowey, The Knowledge of God in Calvin’s Theology (Grand Rapids, MI: Eerdmans, 1952, 1994), p. 22.
19. Calvin, Institutes, pp. 233, 238.
20. John Calvin, The Epistle of Paul to the Romans (1540), trans. D. W. Torrance (Grand Rapids, MI: Eerdmans, 1960), p. 31.
21. Ibid., p. 32.
22. J. Van Engen, “Natural Law,” in Walter A. Elwell, ed., Evangelical Dictionary of Theology (Basingstoke: Marshall, Morgan and Scott, 1985), p. 751.
23. Calvin, Institutes, p. 64.
24. Susan E. Schreiner, The Theater of His Glory: Nature and the Natural Order in the Thought of John Calvin (Grand Rapids, MI: Baker, 1991), p. 72.
25. Calvin, Institutes, pp. 40, 455.
26. Ibid., p. 65.
27. Ibid., p. 83.
28. Ibid., pp. 76-82.
29. Ibid., p. 72.
30. Ibid., p. 84.
31. Schreiner, The Theater of His Glory, p. 72.
32. Ibid., p. 77.
33.Calvin, The Epistle of Paul to the Romans, p. 48.
34. Calvin, Institutes, pp. 38, 51.
35. Brown, Christianity and Western Thought, p. 153.
36. Schreiner, The Theater of His Glory, p. 66.
37. Dowey, The Knowledge of God in Calvin’s Theology, p. 7.
38. Calvin, Institutes, p. 229.
39. Ibid., pp. 234-245.
40. Ibid., p. 236.
41.Henry R. Van Til, The Calvinistic Concept of Culture (Phillipsburg, NJ: P & R, 1959), p. 116.
42.McGrath, Blackwell Encyclopaedia of Modern Christian Thought, p. 400.
43.P. E. Hughes, “Grace,” in Elwell, Evangelical Dictionary of Theology, p. 481.
44. Abraham Kuyper, “Common Grace,” in J. D. Bratt, ed., Abraham Kuyper: A Centennial Reader (Grand Rapids, MI: Eerdmans, 1998), p. 175.
45. Ibid., p. 176.
46. Berkhof, Systematic Theology, p. 206.
47. “Christian Knowledge,” in Jonathan Edwards on Knowing Christ (Edinburgh: Banner of Truth Trust, 1990), p. 17.
48. Ibid.
49. Ibid., p. 12.
50. Ibid., p. 13.
51. Ibid., p. 14.
52. Ibid., p. 13.
53. J. I. Packer, Among God’s Giants (Eastbourne: Kingsway, 1991), p. 411.
54. “Christian Knowledge,” pp. 13-14.
55.Ibid., p. 15.
56. C. Trueman, “On the Shoulders of Giants,” in Themelios, Vol. 24, No. 2, February 1999, p. 1.
57. D. B. Calhoun, Princeton Seminary: The Majestic Testimony, 1869–1929 (Edinburgh: Banner of Truth Trust, 1996), p. 182.
58. B. B. Warfield, Calvin and Augustine (Philadelphia: P & R, 1909, 1956), p. 37.
59. Ibid., p. 41.
60. Ibid., pp. 41-42.
61. Calhoun, Princeton Seminary: The Majestic Testimony, 1869–1929, p. 182.
62. Peter Hicks, Evangelicals and Truth (Leicester: IVP, 1998), p. 67.
63. Alister McGrath, A Passion for Truth: The Intellectual Coherence of Evangelicalism (Leicester: IVP, 1996), pp. 167-169.
64. Calhoun, Princeton Seminary: The Majestic Testimony, 1869–1929, p. 413.
65. Ibid.
66. R. J. Vander Molen, “Protestant Scholasticism,” in Elwell, Evangelical Dictionary of Theology, p. 935.
67. George M. Marsden, “American Evangelical Academia,” in Alvin Plantinga and Nicholas Wolterstorff, eds., Faith and Rationality: Reason and Belief in God (Notre Dame, IN: University of Notre Dame Press, 1983), p. 253.
68. W. R. Godfrey, “The Westminster School,” in David F. Wells, ed., Reformed Theology in America (Grand Rapids, MI: Eerdmans, 1985), p. 97. This point appears to contradict Kuyper’s doctrine of common grace,and it is one of the tensions in his writings that needs further consideration; but that is outside the scope of this book.
69. Marsden, “American Evangelical Academia,” p. 249.
70. Abraham Kuyper, “The Blurring of the Boundaries,” in Bratt, Abraham Kuyper: A Centennial Reader, p. 396.
71.Marsden, “American Evangelical Academia,” p. 248.
72.For details of the influence of Dutch thinkers upon American Reformed theology, see David F. Wells, ed., Dutch Reformed Theology (Grand Rapids, MI: Baker, 1989), and G. Harinck and H. Krabendam, eds., Sharing the Reformed Tradition: The Dutch-North American Exchange, 1846-1996 (Amsterdam: VU Unitgeveriji, 1996).
73.Cornelius Van Til, The Defense of the Faith (Phillipsburg, NJ: P & R, 1955, 1967), pp. 96-102.
74. Ibid., p. 100.
75. W. Edgar, “Two Christian Warriors: Cornelius Van Til and Francis Schaeffer Compared,” The Westminster Theological Journal, Vol. 57, No. 1, Spring 1995, p. 64.
76. F. Baird, “Schaeffer’s Intellectual Roots,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), p. 64.
77. J. Gresham Machen, What Is Faith? (London: Hodder & Stoughton, 1925), p. 18.
78. Scott R. Burson and Jerry L. Walls, C. S. Lewis and Francis Schaeffer:Lessons for a New Century (Downers Grove, IL: InterVarsity Press, 1998), p. 143.
79. Francis Schaeffer, He Is There and He Is Not Silent (Leicester: IVP, 1972, 1990), p. 275.
80. Burson and Walls, C. S. Lewis and Francis Schaeffer, p. 143.
81. Francis Schaeffer, Escape from Reason (Leicester: IVP, 1968, 1990), p. 207.
CHAPTER TWO: ARGUMENTS AND APPROACH
1. David Porter, “Francis Schaeffer,” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), p. 361.
2. J. I. Packer, “No Little Person,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), p. 8.
3. Francis A. Schaeffer, The God Who Is There (Leicester: IVP, 1968, 1990), p. 176.
4. Harold O. J. Brown, “Standing Against the World,” in Lane T. Dennis, ed., Francis A. Schaeffer: Portraits of the Man and His Work (Wheaton, IL: Crossway Books, 1985), p. 16.
5. Schaeffer, The God Who Is There, p. 187.
6. Packer, “No Little Person,” p. 11. The idea about the primacy of thought will be more fully considered in Chapter Three.
7. Schaeffer, The God Who Is There, p. 153.
8. Francis A. Schaeffer, Two Contents: Two Realities (London: Hodder & Stoughton, 1974), p. 10.
9. C. S. Lewis, “Christian Apologetics,” in Compelling Reason (London: Fount Paperbacks, 1996), p. 76.
10. Schaeffer, The God Who Is There, p. 177.
11. Francis A. Schaeffer, Death in the City (Leicester: IVP, 1969, 1977), p. 77.
12. Francis A. Schaeffer, Escape from Reason (Leicester: IVP, 1968, 1990), pp. 269-270.
13. Schaeffer, The God Who Is There, p. 155.
14. Francis A. Schaeffer, He Is There and He Is Not Silent (Leicester: IVP, 1972, 1990), p. 275.
15. Schaeffer, The God Who Is There, p. 6.
16. Ibid., p. 8.
17. Ibid., p. 201.
18. Ibid., p. 6.
19. Ibid., p. 7.
20. Schaeffer, Escape from Reason, p. 211.
21. Ibid., p. 214.
22. Schaeffer, He Is There and He Is Not Silent, p. 306.
23. Schaeffer, Escape from Reason, p. 215.
24. Schaeffer, He Is There and He Is Not Silent, p. 307.
25. Schaeffer, Escape from Reason, p. 216.
26. Schaeffer, He Is There and He Is Not Silent, p. 307.
27. Schaeffer, Escape from Reason, p. 216.
28. Ibid., p. 228.
29. Ibid., p. 229.
30. Ibid., p. 230.
31. Ibid., p. 229.
32. Schaeffer, The God Who Is There, p. 9, and Escape from Reason, pp. 228-229.
33. Schaeffer, The God Who Is There, p. 10.
34. Ibid.
35. Ibid., p. 14.
36. Schaeffer, Escape from Reason, p. 233.
37. Ibid.
38. Schaeffer, The God Who Is There, p. 15.
39. Schaeffer, Escape from Reason, p. 238.
40. Schaeffer, The God Who Is There, p. 16.
41. Schaeffer, Escape from Reason, p. 238.
42. Ibid., p. 239.
43. Ibid.
44. Ibid., p. 242.
45. Ibid., p. 243.
46. Schaeffer, The God Who Is There, p. 55.
47. Schaeffer, Escape from Reason, p. 240.
48. Ibid., p. 241.
49. Ibid., p. 242.
50. Ibid., p. 235.
51. Ibid., p. 255.
52. Ibid., p. 235.
53. Schaeffer, The God Who Is There, p. 132.
54. Ibid., p. 137.
55. Lecture by Rev. Francis Schaeffer at L’Abri on “Apologetics,” 1963, Farel House tape no. 73A.
56. Schaeffer, The God Who Is There, p. 138.
57. Ibid., p. 132.
58. Ibid., p. 134.
59. Ibid., p. 139.
60. Ibid., p. 140.
61. Ibid., p. 138.
62. Ibid., p. 140.
63. Ibid., p. 142.
64. Ibid., p. 144.
65. Ibid., p. 145.
66. Schaeffer, He Is There and He Is Not Silent, p. 283.
67. Ibid., p. 278.
68. Ibid., p. 286.
69. Ibid., p. 287.
70. Ibid.
71. Ibid., p. 292.
72. Ibid., p. 293.
73. Ibid., p. 297.
74. Ibid., p. 298.
75. Ibid., p. 301.
76. Ibid., p. 322.
77. Schaeffer defined epistemology as “the theory of the method or grounds of knowledge; or the theory of knowledge; or how we know we know; or how do we know.” Lecture by Rev. Francis Schaeffer at English L’Abri in 1972 on “Modern Man and Epistemology,” Farel House tape no. X8.
78. Schaeffer, He Is There and He Is Not Silent, p. 303.
79. Ibid., p. 324.
80. Ibid., p. 325.
81. Ibid., pp. 344-345.
82. Ibid., p. 345.
83. Schaeffer’s understanding of inerrancy was similar to that of J. I. Packer who defined it as the conviction that the Bible in “all its teaching is the utterance of God who cannot lie, whose word once spoken, abides for ever, and that therefore it may be trusted implicitly.” J. I. Packer, “Fundamentalism” and the Word of God (Grand Rapids, MI: Eerdmans, 1958), p. 95. For Schaeffer’s own teaching on the importance of inerrancy see Francis A. Schaeffer, No Final Conflict (London: Hodder & Stoughton, 1975) and The Great Evangelical Disaster (Wheaton, IL: Crossway Books, 1984).
84. Schaeffer, The God Who Is There, p. 65.
85. Schaeffer, He Is There and He Is Not Silent, p. 334.
86. Ibid., p. 336.
87. Schaeffer, The God Who Is There, p. 145.
88. Ibid., p. 158.
89. Ibid., pp. 163-164.
90. Ibid., p. 176
91. Colin Duriez, “Francis Schaeffer,” in Walter A. Elwell, ed., Handbook of Evangelical Theologians (Grand Rapids, MI: Baker Books, 1993), p. 251.
92. Lecture by Francis Schaeffer at L’Abri on “Apologetics,” 1963, Farel House tape no. 73A.
93. Francis A. Schaeffer, No Little People (1974), in The Complete Works of Francis A. Schaeffer (Wheaton, IL: Crossway Books, 1982), Vol. 3, p. 13.
94. David Porter, “Francis Schaeffer,” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), p. 365.
95. Duriez, “Francis Schaeffer,” p. 246.
96. Schaeffer, The God Who Is There, p. 130.
97. Schaeffer, Escape from Reason, p. 270.
98. Schaeffer, He Is There and He Is Not Silent, p. 285.
99. Schaeffer, The God Who Is There, p. 130.
100. Schaeffer, Death in the City, pp. 80-81.
101. Ibid., p. 81.
102. Schaeffer, The God Who Is There, p. 155.
103. Schaeffer, Death in the City, p. 61.
104. Ibid.
105. Schaeffer, The God Who Is There, p. 130.
106. Carl McIntire, in The Christian Beacon, Spring 1972, p. 3.
107. Lloyd-Jones had visited L’Abri as early as 1957 and had preached at the wedding of Schaeffer’s eldest daughter, Priscilla, to John Sandri. Iain H. Murray, D. Martyn Lloyd-Jones: The Fight of Faith (Edinburgh: Banner of Truth Trust, 1990), p. 286.
108. D. Martyn Lloyd-Jones, Preaching and Preachers (London: Hodder & Stoughton, 1971, 1985), p. 49.
109. Ibid., pp. 50-51.
110. Ibid., p. 40.
111. In his final book, The Great Evangelical Disaster (Wheaton, IL: Crossway, 1984), published two months before he died, Schaeffer argued that inerrancy was a “watershed” issue for evangelicalism.
112. Edith Schaeffer, L’Abri (London: Hodder & Stoughton, 1969), pp. 31, 144-145.
113. In an interview with Barry Seagren at English L’Abri, June 17, 1999. Seagren first met Francis Schaeffer in 1965 and made his first visit to Swiss L’Abri in 1967. Marrying Veronica whom he met at L’Abri, they served at Swiss L’Abri until 1979. Moving to Southborough L’Abri, they worked at this branch until 1983 when they transferred to English L’Abri. They remained on its staff until 1992 when Barry became pastor of the International Presbyterian Church.
114. Schaeffer, The God Who Is There, p. 5.
115. Lecture by Francis Schaeffer at L’Abri in January 1964, “Basic Problem: Truth versus Contentless Experience,” Farel House tape no. 43.4.
116. Ibid.
117. Schaeffer, The God Who Is There, p. 153.
118. Schaeffer, Escape from Reason, p. 269.
119. Lecture, “Basic Problem: Truth versus Contentless Experience.”
120. Schaeffer, Escape from Reason, p. 270.
121. Lloyd-Jones, Preaching and Preachers, p. 51.
122. Schaeffer, The God Who Is There, p. 153.
123. Ibid., p. 185.
124. Ibid., p. 153.
125. Francis A. Schaeffer, True Spirituality (Wheaton, IL: Tyndale House, 1971), p. 57.
126. Schaeffer, The God Who Is There, p. 131.
127. Schaeffer, Escape from Reason, p. 367.
128. Lecture, “Basic Problem: Truth versus Contentless Experience.”
129. Schaeffer, The God Who Is There, p. 185.
130. Ibid., p. 113.
131. Seagren interview.
132. Scott R. Burson and Jerry L. Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century (Downers Grove, IL: InterVarsity Press, 1998), p. 72.
133. Ibid.
134. Schaeffer, The God Who Is There, p. 131.
135. Schaeffer, No Little People, p. 5.
136. Christopher Catherwood, Five Evangelical Leaders (London: Hodder & Stoughton, 1984), p. 139.
137. L. G. Parkhurst, Francis Schaeffer: The Man and His Message (Eastbourne: Kingsway Publications, 1986), p. 54.
138. Francis A. Schaeffer, The Church at the End of the Twentieth Century (London: Hodder & Stoughton, 1970, 1975), p. 132.
139. Schaeffer, The God Who Is There, p. 131.
140. Edith Schaeffer, L’Abri, p. 124.
141. Ibid., pp. 15-16.
142. Schaeffer, True Spirituality, p. ii.
143. Edith Schaeffer, L’Abri, p. 16.
144. Parkhurst, Francis Schaeffer: The Man and His Message, p. 85.
145. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century, p. 41.
146. Edith Schaeffer, L’Abri, p. 154.
147. Ibid., p. 139.
148. Ibid., p. 194.
149. Seagren interview.
150. Edith Schaeffer, L’Abri, p. 205.
151. Ibid.
152. Cited by Michael S. Hamilton, “The Dissatisfaction of Francis Schaeffer,” Christianity Today, March 3, 1997.
153. Clark H. Pinnock, “Schaeffer on Modern Theology,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), pp. 173-174.
154. Seagren interview.
155. Edith Schaeffer, L’Abri, p. 123.
156. Catherwood, Five Evangelical Leaders, p. 137.
157. Ibid., p. 130.
158. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century, p. 151.
159. Seagren interview.
160. Quoted by Gavin McGrath in an interview on June 17, 1999. Author of A Confident Life in an Age of Change, McGrath served as a staff member at English L’Abri from 1995 until 1999.
161. J. B. Hurley, “Schaeffer on Evangelicalism” in Ruegsegger, Reflections on Francis Schaeffer, p. 276.
162. James W. Sire, in the Foreword to the 30th Anniversary Edition of The God Who Is There (Downers Grove, IL: InterVarsity Press, 1998), p. 17.
163. Catherwood, Five Evangelical Leaders, p. 130.
164. Address by Os Guinness at the memorial service for Francis Schaeffer in London in 1984, Farel House tape no. X656.
165. Francis A. Schaeffer, The Mark of the Christian (1970), in The Complete Works of Francis A. Schaeffer (Wheaton, IL: Crossway Books, 1982), Vol. 4, p. 199.
166. Schaeffer, The Church at the End of the Twentieth Century, p. 131.
167. Edith Schaeffer, L’Abri, 136.
168. Schaeffer, The Church at the End of the Twentieth Century, p. 129.
169. Ibid., p. 131.
170. Schaeffer, Two Contents: Two Realities, p. 29.
171. Ibid., p. 32.
172. Ibid., p. 33.
173. Schaeffer, The Mark of the Christian, p. 204.
174. Francis A. Schaeffer, The Church Before the Watching World (London: IVP, 1972), p. 53.
175. Ibid., p. 58.
176. Schaeffer, The Church at the End of the Twentieth Century, p. 170.
177. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century, p. 270.
178. M. Walford-Dellu, “You Can Have a Family with Us,” in Dennis, Francis A. Schaeffer: Portraits of the Man and His Work, p. 137.
179. Pinnock, “Schaeffer on Modern Theology,” p. 191.
180. Donald G. Bloesch, Essentials of Evangelical Theology, Vol. 2 (San Francisco: Harper & Row, 1979), p. 267.
CHAPTER THREE: RATIONALITY AND SPIRITUALITY
1. Alister McGrath, A Passion for Truth: The Intellectual Coherence of Evangelicalism (Leicester: Apollos, 1996), p. 170.
2. Van Til taught apologetics at Westminster Theological Seminary from its foundation in 1929 until his retirement in 1972. For a good insight into his thinking, see John M. Frame, Cornelius Van Til: An Analysis of His Thought (Phillipsburg, NJ: P & R, 1995).
3. William Edgar, “Two Christian Warriors: Cornelius Van Til and Francis Schaeffer Compared,” in The Westminster Theological Journal, Vol. 57, No. 1, Spring 1995, p. 63.
4. Cornelius Van Til, The Defense of the Faith (Phillipsburg, NJ: Presbyterian and Reformed, 1955, 1967), p. 67.
5. J.M. Frame, “Cornelius Van Til,” in Walter A. Elwell, ed., Handbook of Evangelical Theologians (Grand Rapids, MI: Baker Books, 1993), p. 163.
6. Ibid.
7. Edgar, “Two Christian Warriors: Cornelius Van Til and Francis Schaeffer Compared,” p. 64.
8. Ibid.
9. Ibid., p. 65.
10. For further details, see ibid.
11. Cornelius Van Til, “The Apologetic Methodology of Francis A.Schaeffer,” unpublished syllabus used at Westminster Theological Seminary, p. 26.
12. L. G. Parkhurst, Francis Schaeffer: The Man and His Message (Eastbourne:Kingsway, 1986), p. 81.
13. Even those who disagree with Van Til’s approach acknowledge his dominant position within Reformed apologetics. For example, see John Gerstner, R. C. Sproul, and Arthur Lindsley, Classical Apologetics (Grand Rapids, MI: Zondervan, 1984), p. 183.
14. Steven B. Cowan, Five Views on Apologetics (Grand Rapids, MI: Zondervan, 2000), p. 19.
15. Francis A. Schaeffer, The God Who Is There (Leicester: IVP, 1968, 1990), p. 152.
16. Ibid., p. 153.
17. Ibid., p. 139.
18. Ibid., p. 138.
19. Scott R. Burson and Jerry L. Walls, C. S. Lewis and Francis Schaeffer (Downers Grove, IL: InterVarsity Press, 1998), p. 144.
20. Francis A. Schaeffer, “Presuppositionalism: A Review of a Review,” The Bible Today, Vol. 42, No. 1, October 1948, p. 8.
21. Lecture by Francis Schaeffer at L’Abri in 1963 on “Apologetics,” Farel House tape no. 73A.
22. Schaeffer, The God Who Is There, p. 132.
23. Lecture, “Apologetics.”
24. Schaeffer, The God Who Is There, p. 138.
25. Ibid., p. 135.
26. Lecture, “Apologetics.”
27. Ibid.
28. Schaeffer, The God Who Is There, p. 140.
29. Lecture, “Apologetics.”
30. Schaeffer, The God Who Is There, p. 140.
31. Ibid., p. 142.
32. Ibid., p. 140.
33. Van Til, The Defense of the Faith, p. 82.
34. Ibid., p. 95.
35. Schaeffer, The God Who Is There, p. 138.
36. Lecture, “Apologetics.”
37. Schaeffer, The God Who Is There, p. 137.
38. Lecture, “Apologetics.”
39. Francis A. Schaeffer, He Is There and He Is Not Silent (Leicester: IVP, 1972, 1990), p. 278.
40. Francis A. Schaeffer, Escape from Reason (Leicester: IVP, 1969, 1990), p. 219.
41. Ibid., p. 267.
42. Schaeffer, The God Who Is There, p. 100.
43. Schaeffer, He Is There and He Is Not Silent, p. 340.
44. Schaeffer, Escape from Reason, p. 264.
45. Francis A. Schaeffer, Back to Freedom and Dignity (London: Hodder & Stoughton, 1973), p. 34.
46. Schaeffer, He Is There and He Is Not Silent, p. 278.
47. Schaeffer, Escape from Reason, p. 268.
48. Lecture by Francis Schaeffer at English L’Abri in 1974. “The Intellectual (Proof) and Faith,” Farel House tape no. 8.1.
49. Schaeffer, He Is There and He Is Not Silent, p. 279.
50. Francis A. Schaeffer, The New Super-Spirituality (London: Hodder & Stoughton, 1973), p. 20.
51. Ibid., p. 21.
52. Schaeffer, Escape from Reason, p. 223.
53. Francis A. Schaeffer, Two Contents: Two Realities (London: Hodder & Stoughton, 1974), p. 10.
54. Francis A. Schaeffer, Death in the City (Leicester: IVP, 1969), p. 18.
55. Schaeffer, The New Super-Spirituality, p. 32.
56. Ibid.
57. Schaeffer, The God Who Is There, p. 123.
58. Ibid., p. 124.
59. Ibid., p. 153.
60. Ibid., p. 125.
61. Ibid., p. 133.
62. Ibid., p. 142.
63. In an interview with Ranald Macaulay on August 7, 1998. Macaulay first visited L’Abri in 1957, later married Schaeffer’s second daughter, Susan, and served on the staff of L’Abri beginning in 1960. He and Susan founded and led English L’Abri until he returned to Swiss L’Abri in 1984 to serve as Director following the death of Francis Schaeffer.
64. Schaeffer, The God Who Is There, p. 145.
65. Schaeffer, Escape from Reason, p. 264.
66. Ibid.
67. Schaeffer, The God Who Is There, p. 101.
68. Schaeffer, Escape from Reason, p. 240.
69. Schaeffer, The God Who Is There, p. 145.
70. Schaeffer, He Is There and He is Not Silent, p. 289.
71. Ibid., p. 334.
72. For a sympathetic introduction to Barth’s theology, see T. F. Torrance, Karl Barth (London: SCM Press, 1962).
73. Cornelius Van Til, Christianity and Barthianism (Phillipsburg, NJ: P & R, 1962, 1965), p. 315.
74. Lecture, “Apologetics.” Comparing Van Til’s approach to Barth’s would be strongly contested by many scholars. This point will be considered in further detail in Chapter 4.
75. Schaeffer, The God Who Is There, p. 146.
76. Lecture, “Intellectual Proof and Faith.”
77. Clark H. Pinnock, “Schaeffer on Modern Theology,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), p. 190.
78. Ibid., pp. 185, 188.
79. Ibid., p. 186.
80. Ibid., p. 187.
81. In Van Til, Christianity and Barthianism, p. 175.
82. Ibid., p. 311. A fuller study on the question as to whether Barth’s theology changed in his later writings so much as to make him an ally of evangelical Christianity is outside the scope of this book. However, in passing I would just note that more recent research by Professor Bruce McCormack of Princeton Theological Seminary (published by Oxford University Press as Karl Barth’s Critically Realistic Dialectical Theology) does not entirely agree with Van Til’s interpretation of Barth. McCormack’s magisterial study certainly deserves fuller attention. Yet, apart from McCormack, many of those seeking to interpret Barth in a new light are what might be termed “open” or “post-conservative” evangelicals. Despite their new interpretations, I am not aware of any of these writers whose work surpasses Van Til’s Christianity and Barthianism in its thorough and comprehensive study of primary sources. Nor am I aware of any of these “open” evangelical writers who have engaged with Van Til’s argument and established his assessment of Barth to be inaccu188 rate. I am therefore inclined to conclude that attempts to interpret Barth in a more sympathetic light reflect theological changes on the part of the “open” evangelical writers.
83. Pinnock, “Schaeffer on Modern Theology,” p. 176.
84. Schaeffer, Escape from Reason, p. 219.
85. Schaeffer, He Is There and He Is Not Silent, p. 324.
86. Pinnock, “Schaeffer on Modern Theology,” p. 177.
87. Schaeffer, He Is There and He Is Not Silent, p. 324.
88. Gordon H. Clark, A Christian View of Men and Things (Jefferson, MD: Trinity Foundation, 1952, 1991), p. 31.
89. David K. Clark, Dialogical Apologetics (Grand Rapids, MI: Baker Books, 1999), p. 48.
90. For example, see ibid. For those interested in an overview of Clark’s epistemology, see Ronald Nash, “Gordon Clark’s Theory of Knowledge,” in Ronald Nash, ed., The Philosophy of Gordon H. Clark: A Festschrift (Phillipsburg, NJ: P & R, 1968), pp. 125-175.
91. Schaeffer, The God Who Is There, p. 121.
92. Schaeffer, He Is There and He Is Not Silent, p. 325.
93. David K. Clark, Dialogical Apologetics, p. 47.
94. Schaeffer, He Is There and He Is Not Silent, p. 336.
95. It was also alien to a large segment of Reformed theologians who took what the Schaeffers regarded to be a determinist view of God’s sovereignty. See Edith Schaeffer, The Tapestry (Nashville: Word, 1981), pp. 189-190.
96. Schaeffer, The God Who Is There, p. 184.
97. Ibid., p. 112.
98. Ibid.
99. Schaeffer, He Is There and He Is Not Silent, p. 315.
100. Ibid., p. 316.
101. For example, see lectures by Francis Schaeffer at L’Abri on “Epistemology—the early Wittgenstein,” Farel House tape nos. 11.2a and 11.2b.
102. Schaeffer, The God Who Is There, p. 184.
103. In an interview with Gavin McGrath on June 17, 1999. Author of A Confident Life in an Age of Change (Leicester: IVP, 1995), he served as a staff member at English L’Abri from 1995 until 1999.
104. Pinnock, “Schaeffer on Modern Theology,” p. 178.
105. Schaeffer, The God Who Is There, p. 15.
106. Richard V. Pierard, “Schaeffer on History,” in Ruegsegger, Reflections on Francis Schaeffer, p. 207.
107. Ibid., p. 209.
108. Ibid.
109. J. E. McGoldrick, Abraham Kuyper: God’s Renaissance Man (Darlington, UK: Evangelical Press, 2000), p. 143.
110. David W. Bebbington, Patterns in History: A Christian Perspective on Historical Thought (Leicester: IVP, 1979, 1990), p. 137.
111. Harold O. J. Brown, “Standing Against the World,” in Lane T. Dennis, ed., Francis Schaeffer: Portraits of the Man and His Work (Wheaton, IL: Crossway Books, 1986), p. 25.
112. For further details about idealism, see Colin Brown, Philosophy and the Christian Faith (London: Tyndale Press, 1969), pp. 117-124.
113. John M. Frame, “Cornelius Van Til,” in Walter A. Elwell, ed., Handbook of Evangelical Theologians (Grand Rapids, MI: Baker Books, 1993), p. 157.
114. Pierard, “Schaeffer on History,” p. 210.
115. Schaeffer, The New Super-Spirituality, pp. 8-18.
116. Francis A. Schaeffer, How Should We Then Live?, in The Complete Works of Francis A. Schaeffer, Vol. 5 (Wheaton, IL: Crossway Books, 1982, 1993), p. 230.
117. Lane T. Dennis, ed., The Letters of Francis Schaeffer (Eastbourne: Kingsway, 1986), letter dated July 19, 1963, p. 96.
118. Schaeffer, Death in the City, p. 92.
119. Ibid., p. 93.
120. Schaeffer, How Should We Then Live?, pp. 83-84.
121. Thomas V. Morris, Francis Schaeffer’s Apologetics: A Critique (Chicago: Moody Press, 1976; later: Grand Rapids, MI: Baker Books, 1987), p. 78.
122. Ibid., p. 83.
123. Ibid., p. 79.
124. Gordon R. Lewis, “Schaeffer’s Apologetic Method,” in Ruegsegger, Reflections on Francis Schaeffer, p. 89.
125. Schaeffer, The God Who Is There, p. 130.
126. Ibid., p. 131.
127. Ibid., p. 176.
128. Lewis, “Schaeffer’s Apologetic Method,” p. 89.
129. E. R. Geehan, “The ‘Presuppositional’ Apologetics of Francis Schaeffer,” Themelios, Vol. 8, No. 1, 1972, p. 17.
130. Schaeffer, Escape from Reason, p. 270.
131. Schaeffer, The God Who Is There, p. 130.
132. Schaeffer, He Is There and He Is Not Silent, p. 350.
133. Schaeffer, The God Who Is There, p. 142.
134. T. A. Noble, “Scripture and Experience,” Themelios, Vol. 23, No. 1, October 1997, pp. 30-31.
135. Schaeffer, The God Who Is There, p. 65.
136. Ibid., p. 154.
137. Sermon by Francis Schaeffer at L’Abri on Romans 5:1-10, Farel House tape no. 1K.
138. Francis A. Schaeffer, The Finished Work of Christ (Leicester: IVP, 1998), pp. 124-125. Published posthumously, this book is based upon a series of Bible studies on the Epistle to the Romans that Francis Schaeffer conducted in 1960.
139. Interview with Barry Seagren at English L’Abri, June 17, 1999. Seagren first visited L’Abri in Switzerland in 1967 and then joined the staff there in 1969. He served there until 1979 when he moved to the Southborough branch and then switched to English L’Abri in 1983. He remained on its staff until 1992 when he became pastor of the local International Presbyterian church planted by L’Abri.
140. Ibid.
141. W. Rietkerk, If Only I Could Believe! (Carlisle, UK: Solway, 1997), p. xv.
142. Schaeffer, The Finished Work of Christ, p. 123.
143. Seagren interview.
144. Burson and Walls, C. S. Lewis and Francis Schaeffer, p. 54.
145. Lecture, “Apologetics.”
146. “Presuppositionalism: A Review of a Review.”
147. L. G. Parkhurst, “The Quiet Assurance of Truth,” in Dennis, Francis Schaeffer: Portraits of the Man and His Work, p. 146.
148. McGrath interview.
149. Nicholas Wolterstorff, “Can Belief in God Be Rational If It Has No Foundations?” in Alvin Plantinga and Nicholas Wolterstorff, eds., Faith and Rationality: Reason and Belief in God (Notre Dame, IN: University of Notre Dame Press, 1983), p. 135.
150. Pinnock, “Schaeffer on Modern Theology,” p. 174.
151. Seagren interview.
152. Schaeffer, The God Who Is There, pp. 164-165.
153. Ibid., p. 167.
154. Ibid., p. 185.
155. Ibid., p. 93.
156. Schaeffer, The New Super-Spirituality, p. 41.
157. Schaeffer, The God Who Is There, pp. 168-169.
158. Schaeffer, Two Contents: Two Realities, p. 25.
159. Seagren interview.
160. Schaeffer, Two Contents: Two Realities, pp. 9, 11, 25.
161. Francis A. Schaeffer, True Spirituality (Wheaton, IL: Tyndale, 1971), p. 55.
162. Schaeffer, The New Super-Spirituality, p. 43.
163. Schaeffer, True Spirituality, p. 70.
164. Ibid., p. 74.
165. Ibid., p. 72.
166. Ibid., p. 60.
167. Ibid.
168. Ibid., p. 64.
169. Ibid., p. 84.
170. Ibid., p. 79.
171. Ibid., p. 106.
172. Ibid., p. x.
173. Dennis, Letters of Francis Schaeffer, letter dated October 26, 1951, p. 36.
174. Pinnock, “Schaeffer on Modern Theology,” p. 191.
175. Schaeffer, The God Who Is There, p. 157.
176. Ibid.
177. Burson and Walls, C. S. Lewis and Francis Schaeffer, p. 58.
178. Ibid., p. 62.
179. Schaeffer, The Finished Work of Christ, p. 118.
180. Schaeffer, True Spirituality, p. 148.
181. Schaeffer, The Finished Work of Christ, p. 121.
182. Schaeffer, The God Who Is There, p. 172.
183. Dennis, Letters of Francis Schaeffer, letter dated November 12, 1954, p. 49.
184. Schaeffer, The Finished Work of Christ, p. 125.
185. Schaeffer, The God Who Is There, p. 173.
186. Edith Schaeffer, L’Abri (London: Hodder & Stoughton, 1969), p. i.
187. Schaeffer, The New Super-Spirituality, p. 44.
188. Sermon by Francis Schaeffer on “Prayer,” 1964, Farel House tape no. 24.2.
189. Ibid.
190. Second sermon by Francis Schaeffer on “Prayer,” 1964, Farel House tape no. 24.3.
191. First sermon on prayer; see note 188.
192. Ibid.
193. The doctrine of total depravity does not imply that every person is as thoroughly depraved as he can be, but that the corruption of sin extends to every aspect of his nature. Louis Berkhof, Systematic Theology (Edinburgh: Banner of Truth Trust, 1939, 1958), p. 247.
194. Schaeffer, The God Who Is There, p. 120.
195. Lecture, “Apologetics.”
196. Lecture by Francis Schaeffer at L’Abri in January 1964 on “Basic Problem: Truth versus Contentless Experience,” Farel House tape no. 43.4.
197. Seagren interview.
198. In an interview with Jerram Barrs on August 7, 1998. Barrs served at Swiss and English L’Abri before taking up the position of Professor of Contemporary Culture at the Francis Schaeffer Institute, Covenant Theological Seminary.
199. Schaeffer, The Finished Work of Christ, pp. 31-32.
200. Ibid., p. 33.
201. Macaulay interview.
202. McGrath interview.
203. Lecture by Ranald Macaulay on “The Christian Mind,” at a L’Abri Conference, Farel House tape no. 156.3.
204. George Marsden, “American Evangelical Academia,” in Plantinga and Wolterstorff, Faith and Rationality: Reason and Belief in God, p. 251.
205. Geehan, “The ‘Presuppositional’ Apologetics of Francis Schaeffer,” p. 17.
206. Lewis, “Schaeffer’s Apologetic Method,” p. 95.
207. Copy of an unpublished letter from Francis Schaeffer, June 29, 1981, which was in the possession of Jim Ingram while serving as Director of Swiss L’Abri.
208. Ibid.
209. Ibid.
CHAPTER FOUR: ACADEMIC OR APOLOGIST?
1. Scott R. Burson and Jerry L. Walls, C. S. Lewis and Francis Schaeffer:Lessons for a New Century from the Most Influential Apologists of Our Time (Downers Grove, IL: InterVarsity, 1998), p. 143.
2. Francis A. Schaeffer, The God Who Is There (Leicester: IVP, 1968, 1990), p. 176.
3. Thomas V. Morris, Francis Schaeffer’s Apologetics: A Critique (Chicago:Moody Press, 1976; later: Grand Rapids, MI: Baker Books, 1987), pp. 17, 20.
4. Ibid., p. 22.
5. Ibid., p. 23. It should be noted that Morris acknowledges that he is “borrowing the term ‘argument from design’ and using it loosely, not in its traditional, specifically teleological sense.” Ibid., p. 22.
6. Francis A. Schaeffer, He Is There and He Is Not Silent (Leicester: IVP, 1972, 1990), p. 277.
7. Morris, Francis Schaeffer’s Apologetics: A Critique, p. 32.
8. Ibid., p. 33.
9. Ibid., p. 35.
10. Ibid., p. 56.
11. Ibid., p. 57.
12. Ibid., p. 60.
13. Ibid., pp. 63-64.
14. Ibid., p. 58.
15. Ibid.
16. Ibid., p. 61.
17. See, for example, R. W. Ruegsegger, “Francis Schaeffer on Philosophy,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), pp. 107-130.
18. Richard V. Pierard, “Schaeffer on History,” in Ruegsegger, ibid., pp. 208, 212.
19. Morris, Francis Schaeffer’s Apologetics: A Critique, p. 66.
20. Ibid., p. 67.
21. Ibid., p. 70.
22. Ibid., p. 73.
23. Forrest Baird, “Schaeffer’s Intellectual Roots,” in Ruegsegger, Reflections on Francis Schaeffer, p. 64, and P. Hicks, Evangelicals and Truth (Leicester: IVP, 1998), p. 103.
24. Gordon R. Lewis, “Schaeffer’s Apologetic Method,” in Ruegsegger, Reflections on Francis Schaeffer, p. 89.
25. Kelly James Clark, Return to Reason: A Critique of Enlightenment Evidentialism (Grand Rapids, MI: Eerdmans, 1998), p. 3.
26. David K. Clark, Dialogical Apologetics: A Person-Centered Approach to Christian Defense (Grand Rapids, MI: Baker Books, 1993), p. 34.
27. Ibid., p. 36.
28. Ibid., p. 39
29. Clark, Return to Reason: A Critique of Enlightenment Evidentialism, p. 138.
30. Alvin Plantinga, “Reason and Belief in God,” in Alvin Plantinga and Nicholas Wolterstorff, eds., Faith and Rationality: Reason and Belief in God (Notre Dame, IN: University of Notre Dame Press, 1983), p. 62.
31. Nicholas Wolterstorff, “Can Belief in God Be Rational?” in ibid., p. 137.
32. Ibid., p. 65.
33. Clark, Return to Reason: A Critique of Enlightenment Evidentialism, p. 43.
34. For details of how Reformed epistemologists understand a belief is warranted and how they explain the work of the Holy Spirit, see C. Stephen Evans, The Historical Christ and the Jesus of Faith: The Incarnational Narrative as History (Oxford: Oxford University Press, 1996), pp. 260-281.
35. Ibid., p. 264.
36. Ibid., p. 271.
37. George M. Marsden, Fundamentalism and American Culture (New York: Oxford University Press, 1980), p. 216.
38. J. Gresham Machen, Christianity and Liberalism (Grand Rapids, MI: Eerdmans, 1923, 1992), pp. 20-22.
39. Lewis, “Schaeffer’s Apologetic Method,” p. 73.
40. D. B. Calhoun, Princeton Seminary: The Majestic Testimony, 1869–1929, Vol. II (Edinburgh: Banner of Truth Trust, 1996), p. 20.
41. Mark A. Noll, The Princeton Theology, 1812–1921 (Phillipsburg, NJ: P & R, 1983), p. 44.
42. Marsden, Fundamentalism and American Culture, p. 16.
43. George Marsden, “American Evangelical Academia,” in Plantinga and Wolterstorff, Faith and Rationality: Reason and Belief in God, p. 248.
44. G. L. Bahnsen, “The Apologetical Tradition of the OPC,” in Charles G.Dennison and Richard C. Gamble, eds., Pressing Toward the Mark (Philadelphia: Orthodox Presbyterian Church, 1986), p. 273.
45. John M. Frame, Cornelius Van Til: An Analysis of His Thought (Phillipsburg, NJ: P & R, 1995), p. 137.
46. John M. Frame, “Cornelius Van Til,” in Walter A. Elwell, ed., Handbook of Evangelical Theologians (Grand Rapids, MI: Baker Books, 1993), p. 163.
47. Clark Pinnock, “Schaeffer on Modern Theology,” in Ruegsegger, Reflections on Francis Schaeffer, p. 190.
48. Schaeffer, The God Who Is There, p. 7.
49. Ibid., p. 138.
50. Lecture by Francis Schaeffer at L’Abri in 1963 on “Apologetics,” Farel House tape no. 73A.
51. Schaeffer, The God Who Is There, p. 7.
52. Ibid., p. 137.
53. Schaeffer may have been reluctant to name Van Til in case their difference became a public personalized dispute. Since his spiritual crisis in 1951, Schaeffer believed that personal attacks on other Christians were “completely ruinous spiritually.” Lane T. Dennis, ed., The Letters of Francis Schaeffer (Eastbourne: Kingsway, 1985), p. 67, letter dated August 29, 1956.
54. Lecture, “Apologetics.”
55. Ibid.
56. William Edgar, “Two Christian Warriors: Cornelius Van Til and Francis Schaeffer Compared,” in The Westminster Theological Journal, Vol. 57, No. 1, Spring 1995, p. 65.
57. Schaeffer, The God Who Is There, p. 152.
58. Ibid., p. 201.
59. Francis A. Schaeffer, The God Who Is There (London: Hodder &Stoughton, 1965, 1970), p. 14.
60. Interestingly, though Van Til is seen as the father of presuppositionalism, he used the word presuppositionalist rather sparingly, and he never really defined the term presupposition. Frame, Cornelius Van Til: An Analysis of His Thought, pp. 131-117.
61. Schaeffer, He Is There and He Is Not Silent, p. 324.
62. Interview with Jerram Barrs at Cambridge, August 7, 1998.
63. Interview with Barry Seagren at English L’Abri, June 17, 1999.
64. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 148.
65. Cornelius Van Til, “The Apologetic Methodology of Francis A. Schaeffer,” unpublished syllabus used at Westminster Theological Seminary, p. 50.
66. Ibid., p. 53.
67. Ibid., p. 3.
68. Ibid., p. 8.
69. Ibid., p. 11.
70. Ibid., p. 13.
71. Ibid., p. 50.
72. Ibid., p. 16.
73. Ibid., p. 8.
74. Ibid., p. i.
75. Ibid., p. 49.
76. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, pp. 146-148.
77. Schaeffer, The God Who Is There, 1970 edition, p. 14.
78. Hicks, Evangelicals and Truth, p. 106.
79. Lewis, “Schaeffer’s Apologetic Method,” p. 79.
80. Colin Brown, Philosophy and the Christian Faith (London: Tyndale Press, 1969), p. 265.
81. Ibid.
82. Lewis, “Schaeffer’s Apologetic Method,” p. 88.
83. David K. Clark, Return to Reason: A Critique of Enlightenment Evidentialism, p. 105.
84. Lewis, “Schaeffer’s Apologetic Method,” p. 71.
85. Edward John Carnell (1919–1967) taught at Fuller Theological Seminary from 1948 until his death, serving as its president for five years. Among his many publications was the prize-winning An Introduction to Christian Apologetics, which established him as a serious scholar among American evangelicals. For further details see Rudolph Nelson, The Making and Unmaking of an Evangelical Mind: The Case of Edward Carnell (New York:Cambridge University Press, 1987), and Gordon R. Lewis, “Edward John Carnell,” in Elwell, Handbook of Evangelical Theologians.
86. Edward J. Carnell, An Introduction to Christian Apologetics (Grand Rapids, MI: Eerdmans, 1948, 1981), p. 11.
87. Ibid., p. 56.
88. Ibid., p. 58.
89. Ibid., p. 163.
90. Ibid., p. 164.
91. Ibid., p. 8.
92. Ibid., p. 157.
93. Ibid., pp. 91-92.
94. Ibid., p. 92.
95. Ibid., p. 94.
96. Ibid., p. 115.
97. Ibid., p. 215.
98. Ibid., p. 222.
99. Ibid., p. 8.
100. Ibid., p. 219.
101. For details, see Lewis, “Schaeffer’s Apologetic Method,” pp. 77-86.
102. Edward J. Carnell, Christian Commitment: An Apologetic (New York:Macmillan, 1957), pp. 73-76.
103. E. R. Geehan, “The ‘Presuppositional’ Apologetic of Francis Schaeffer,”in Themelios, Vol. 8, No. 1, 1972, p. 18.
104. Van Til, “The Apologetic Methodology of Francis A. Schaeffer,” p. 50.
105. Ibid., Preface.
106. Francis A. Schaeffer, “Presuppositionalism: A Review of a Review,” The Bible Today, Vol. 42, No. 1, October 1948, p. 9.]
107. Frame, Cornelius Van Til: An Analysis of His Thought, p. 294.
108. At a meeting with Karl Barth in 1962, Carnell was perceived to identify with Barth and was attacked for failing to challenge him. Apart from the dispute over his views on biblical inerrancy, Carnell’s death in 1967 (from an overdose of drugs while suffering depression and insomnia) was controversial. Gordon R. Lewis, “Edward John Carnell,” in Elwell, Handbook of Evangelical Theologians, pp. 330, 332.
109. Carnell, Christian Commitment, p. vii.
110. Schaeffer, The God Who Is There, p. 186.
111. Schaeffer, He Is There and He Is Not Silent, p. 303.
112. Ibid., p. 316.
113. Schaeffer, The God Who Is There, p. 23.
114. Ibid., p. 123.
115. Lecture by Francis Schaeffer at L’Abri in 1963 on “Apologetics,” Farel House tape no. 73A.
116. Schaeffer, The God Who Is There, p. 178.
117. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 249.
118. Ibid., p. 237.
119. Brown, Philosophy and the Christian Faith, p. 264.
120.Christianity Today, March 3, 1997, p. 6.
121. Pinnock, “Schaeffer on Modern Theology,” p. 185.
122. Ibid., p. 188.
123. Box cover of the Video Curriculum Kit for Whatever Happened to the Human Race?, Gospel Films, Muskegon, MI.
124. James I. Packer, “No Little Person,” in Ruegsegger, Reflections on Francis Schaeffer, p. 15.
125. Edith Schaeffer, L’Abri (Wheaton, IL: Crossway Books, 1969, 1992), pp. 124-125.
126. Franky approached his father about making the two film series and badgered him into doing so without delay or further reflection. The budget for the first film series (How Should We Then Live?) exceeded one million dollars. For an insight into the impulsive activism of Franky Schaeffer, see Edith Schaeffer, The Tapestry (Nashville: Word Books, 1981), pp. 577, 600-601.
127. The commercialism associated with the film series upset a number of long-serving L’Abri workers. See Christopher Catherwood, “Francis Schaeffer,” in Five Evangelical Leaders (London: Hodder & Stoughton, 1984), pp. 147-148.
128. Franky’s writings reveal a certain sarcastic attitude and lack a mature Christian relational dimension. For example, in the 1980s he wrote several books attacking the “pathetic servility” of prominent evangelicals. After he left evangelicalism for Eastern Orthodoxy he wrote a novel, which was widely perceived as drawing on his own family experiences and can only be described as cruel.
129. Pinnock, “Schaeffer on Modern Theology,” p. 185.
130. Clark Pinnock, “Schaefferism as a World View,” Sojourners, 6, No. 8 (July 1977), p. 33.
131. This was stated in private as well as in large public meetings. Baird, “Schaeffer’s Intellectual Roots,” p. 64.
132. Brown, Philosophy and the Christian Faith, p. 265.
133. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 240.
134. Schaeffer, The God Who Is There, p. 186.
135. Francis A. Schaeffer, The Finished Work of Christ: Themes from Romans (Leicester: IVP, 1998), pp. 118-119.
136. Schaeffer, The God Who Is There, p. 186.
137. L. G. Parkhurst, “The Quiet Assurance of Truth,” in Lane T. Dennis, ed.,Francis A. Schaeffer: Portraits of the Man and His Work (Wheaton, IL:Crossway Books, 1986), p. 145.
138. Schaeffer, The God Who Is There, p. 135.
139. In an interview with Barry Seagren on June 17, 1999 at English L’Abri.
140. Schaeffer, The God Who Is There, p. 131.
141. M. Walford-Dellu, “You Can Have a Family with Us,” in Dennis, Francis Schaeffer: Portraits of the Man and His Work, p. 136.
142. Michael Hamilton, “The Dissatisfaction of Francis Schaeffer,” Christianity Today, March 3, 1997, p. 30.
143. Lecture by Francis A. Schaeffer, “Basic Problem: Truth versus Contentless Experience.” Delivered at Swiss L’Abri in January 1964, Farel House tape library reference no. 43.4.
144. Hamilton, “The Dissatisfaction of Francis Schaeffer.”
145. Francis A. Schaeffer, The Church Before the Watching World (London:IVP, 1972), p. 58.
146. Francis A. Schaeffer, The Church at the End of the Twentieth Century (London: Hodder & Stoughton, 1970), p. 169.
147. Francis A. Schaeffer, Death in the City (Leicester: IVP, 1969), p. 7.
148. Walford-Dellu, “You Can Have a Family with Us,” p. 134.
149. Schaeffer, The Church at the End of the Twentieth Century, p. 131.
150. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 262.
CONCLUSION: LOVE AS THE FINAL APOLOGETIC
1. J. I. Packer, “No Little Person,” in R. W. Ruegsegger, ed., Reflections on Francis Schaeffer (Grand Rapids, MI: Zondervan, 1986), p. 16.
2. For further details on the development of postmodernism, from a Christian perspective, see David Dockery, ed., The Challenge of Postmodernism (Grand Rapids, MI: Baker Books, 1997); Dennis McCallum, ed., The Death of Truth (Minneapolis: Bethany, 1996); Douglas Groothuis, Truth Decay (Leicester: IVP, 2000); and Gene E.Veith, Guide to Contemporary Culture (Leicester: Crossway Books, 1994).
3. D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Leicester: IVP Apollos, 1996), p. 10.
4. Alister McGrath, A Passion for Truth (Leicester: IVP Apollos, 1996), p. 177.
5. Ibid., p. 175.
6. Ibid., p. 200.
7. Dave Tomlinson, The Post-Evangelical (London: Triangle Books, 1995), pp. 196-197.
8. Alister McGrath, “Prophets of Doubt,” Alpha, August 1996.
9. See my forthcoming publication, Whatever Happened to the Truth (Belfast: Titus Press).
10. Stanley Grenz, A Primer on Postmodernism (Grand Rapids, MI: Eerdmans, 1996), p. 162.
11. Michael Foucault, “Strategies of Power,” in W. T. Anderson, ed., The Truth About Truth: De-confusing and Re-constructing the Postmodern World (New York: Putnam’s Sons, 1995), p. 45.
12. Grenz, A Primer on Postmodernism, p. 165.
13. Douglas Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism, p. 38.
14. Ibid.
15. Ibid., p. 40.
16. Francis Schaeffer, Escape from Reason (Leicester: IVP, 1968, 1990), p. 254.
17. Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism, p. 41.
18. Carson, The Gagging of God: Christianity Confronts Pluralism, p. 10.
19. Millard J. Erickson, Postmodernizing the Faith (Grand Rapids, MI: Baker Books, 1998), p. 40.
20. Lane T. Dennis, ed., The Letters of Francis Schaeffer (Eastbourne: Kingsway, 1986), letter dated February 2, 1953, p. 42.
21. Scott R. Burson and Jerry L. Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time (Downers Grove, IL: InterVarsity Press, 1998), p. 268.
22. Francis Schaeffer, Death in the City (Leicester: IVP, 1969), p. 54.
23. Ibid., p. 62.
24. Ibid.
25. Harold O. J. Brown, “Standing Against the World,” in Lane T. Dennis, ed., Francis Schaeffer: Portrait of the Man and His Work (Wheaton, IL: Crossway Books, 1986), p. 26.
26. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 269.
27. Christopher Catherwood, Five Evangelical Leaders (London: Hodder & Stoughton, 1984), p. 139.
28. Sylvester Jacobs, interviewed on “L’Abri: Truth and Love,” Part II of “The Story of Francis and Edith Schaeffer,” produced by RBC Ministries for Day of Discovery, USA, 2003.
29. Catherwood, Five Evangelical Leaders, p. 130.
30. Francis Schaeffer, The Church at the End of the Twentieth Century (London: Hodder & Stoughton, 1970), p. 189.
31. Francis A. Schaeffer, The Church Before the Watching World (Leicester: IVP, 1972), p. 67.
32. Edith Schaeffer, The Tapestry: The Life and Times of Francis and Edith Schaeffer (Nashville: Word Books, 1981), p. 223.
33. Francis A. Schaeffer, Two Contents: Two Realities (London: Hodder & Stoughton, 1974), p. 21.
34. Ibid., p. 22.
35. Interview with Barry Seagren, June 17, 1999, who said that following the publication of Schaeffer’s first books in 1968, numbers increased dramatically, and L’Abri was thereafter busy throughout the year and not only during the summer season.
36. Kelly Monroe, “Finding God at Harvard,” in D. A. Carson, ed., Telling the Truth: Evangelizing Postmoderns (Grand Rapids, MI: Zondervan, 2000), pp. 303-305.
37. Os Guinness, interviewed on “L’Abri: Truth and Love,” Part II of “The Story of Francis and Edith Schaeffer,” produced by RBC Ministries for Day of Discovery, USA, 2003.
38. Carson, The Gagging of God: Christianity Confronts Pluralism, p. 32.
39. Os Guinness, Fit Bodies and Fat Minds: Why Evangelicals Don’t Think (London: Hodder & Stoughton, 1995), p. 51.
40. Jim Leffel, “Our New Challenge: Postmodernism,” in McCallum, The Death of Truth, p. 31.
41. Gene E. Veith, Guide to Contemporary Culture (Leicester: Crossway Books, 1994), p. 19.
42. Carson, The Gagging of God: Christianity Confronts Pluralism, p. 35.
43. John Stott, Your Mind Matters (Downers Grove, IL: InterVarsity Press, 1972), p. 14.
44. Curtis Chang, Engaging Unbelief (Leicester: IVP Apollos, 2000), p. 31.
45. Stott, Your Mind Matters, p. 20.
46. Wim Rietkerk, If Only I Could Believe! (Carlisle, UK: Paternoster, 1997), p. xiii.
47. Lecture by Francis Schaeffer, “Basic Problem: Truth versus Contentless Experience,” delivered at Swiss L’Abri in January 1964, Farel House tape no. 43.4.
48. Francis A. Schaeffer, The New Super-Spirituality (London: Hodder & Stoughton, 1973), p. 16.
49. David Wells, God in the Wasteland (Leicester: IVP, 1994), p. 40.
50. Lecture by Francis Schaeffer, “Apologetics,” delivered at Swiss L’Abri, December 1963, Farel House tape no. Y483.
51. Francis A. Schaeffer, The God Who Is There (Leicester: IVP, 1968, 1990), p. 135.
52. Ibid., p. 144.
53. Lecture, “Apologetics.”
54. Schaeffer, The God Who Is There, p. 138.
55. Ibid., p. 145.
56. Ibid., p. 142.
57. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 256.
58. Ibid., p. 255.
59. Ibid., p. 253.
60. Lecture, “Truth versus Contentless Experience.”
61. Grenz, A Primer on Postmodernism, p. 165.
62. Millard J. Erickson, Postmodernizing the Faith (Grand Rapids, MI: Baker Books, 1998), p. 88.
63. Grenz, A Primer on Postmodernism, p. 161.
64. Ibid., p. 170.
65. Clark Pinnock, Tracking the Maze: Finding Our Way Through Modern Theology from an Evangelical Perspective (San Francisco: Harper & Row, 1990), pp. 182-183.
66. Grenz, A Primer on Postmodernism, p. 163.
67. Philip Kenneson, “There’s No Such Thing as Objective Truth, and It’s a Good Thing Too,” in Timothy Phillips and Dennis Okholm, eds., Christian Apologetics in the Postmodern World (Downers Grove, IL: InterVarsity Press, 1995), p. 159.
68. Schaeffer, The God Who Is There, p. 121.
69. Francis A. Schaeffer, He Is There and He Is Not Silent (Leicester: IVP, 1972, 1990), p. 289.
70. Ibid., pp. 328, 334-335.
71. Lecture, “Truth versus Contentless Experience.”
72. Schaeffer, The God Who Is There, p. 138.
73. David K. Clark, Dialogical Apologetics: A Person-Centered Approach to Christian Defense (Grand Rapids, MI: Baker Books, 1993), p. 124.
74. Jerram Barrs, The Heart of Evangelism (Leicester: IVP, 2001), p. 182.
75. Dick Keyes, Beyond Identity (Carlisle, UK: Paternoster, 1998) and Wim Rietkerk, If Only I Could Believe!
76. M. Walford-Dellu, “You Can Have a Family with Us,” in Dennis, Francis Schaeffer: Portraits of the Man and His Work, p. 132.
77. For example, see Graham Cray, Postmodern Culture and Youth Discipleship (Cambridge: Grove Books, 1998); John Drane, Cultural Change and Biblical Faith (Carlisle, UK: Paternoster, 2000); Stuart Murray, Church Planting: Laying Foundations (Carlisle, UK: Paternoster, 1998); Brian McLaren, A New Kind of Christian: A Tale of Two Friends on a Spiritual Journey (San Francisco: Jossey-Bass, 2001); and Mike Yaconelli, ed., Stories of Emergence: Moving from Absolutes to Authentic (Grand Rapids, MI: Zondervan, 2003).
78. Murray, Church Planting: Laying Foundations, p. 187.
79. Drane, Cultural Change and Biblical Faith, p. 179.
80. Murray, Church Planting: Laying Foundations, p. 165.
81. Schaeffer, The God Who Is There, pp. 155-156.
82. Ibid., p. 156.
83. D. A. Carson, Becoming Conversant with the Emerging Church (Grand Rapids, MI: Zondervan, 2005), p. 187.
84. Lecture, “Truth versus Contentless Experience.”
85. See in particular Acts 17–18.
86. Interview with John Stott in London on November 12, 1999.
87. Ibid.
88. Lecture, “Truth versus Contentless Experience.”
89. Lecture, “Apologetics.”
90. Schaeffer, The God Who Is There, p. 145.
91. For example, Brian McLaren, one of the leading writers in the emerging church movement, has a character in one of his books refer to substitutionary atonement as sounding like “divine child abuse.” Brian McLaren, The Story We Find Ourselves In (San Francisco: Jossey-Bass, 2003), p. 102.
92. John Drane, The McDonaldization of the Church: Consumer Culture and the Church’s Future (Macon, GA: Smyth & Helwys, 2001), p. 185.
93. Stott interview.
94. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 270.
95. Francis A. Schaeffer, Two Contents: Two Realities (London: Hodder & Stoughton, 1974), p. 33.
96. Ibid., p. 34.
97. Ibid., pp. 30-32.
98. Schaeffer, The Church Before the Watching World, p. 62.
99. Schaeffer, Two Contents: Two Realities, p. 34.
100. Schaeffer, The Church at the End of the Twentieth Century, p. 90.
101. Schaeffer, The Church Before the Watching World, p. 63.
102. Schaeffer, The Church at the End of the Twentieth Century, pp. 168-170.
103. Ibid., p. 131.
104. Ibid., p. 134.
105. Ibid., p. 129.
106. Ibid., p. 131.
107. Edith Schaeffer, The Tapestry, p. 356.
108. Francis A. Schaeffer, True Spirituality (Wheaton, IL: Tyndale, 1971), p. 61.
109. Ibid., pp. 41-44.
110. Ibid., pp. 69-70.
111. Dennis, Letters of Francis Schaeffer, letter dated December 20, 1960, p. 82.
112. Schaeffer, True Spirituality, p. 70.
113. Burson and Walls, C. S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time, p. 56.
114. Ibid., pp. 263-264.
115. Schaeffer, True Spirituality, p. 5.
116. Edith Schaeffer, The Tapestry, p. 357.
117. Schaeffer, True Spirituality, p. 74.
118. Ibid., pp. 76-77.
119. Dennis, Letters of Francis Schaeffer, letter dated November 12, 1954, p. 48.
120. Schaeffer, True Spirituality, p. 15.
121. See Revelation 2:1-7.
122. Schaeffer, True Spirituality, p. 158.
123. Dennis, Letters of Francis Schaeffer, letter dated November 12, 1954, p. 49.
124. Edith Schaeffer, The Tapestry, p. 209.
125. Ibid., pp. 189-190.
126. Sermon by Francis Schaeffer on “Prayer,” given in the L’Abri Chapel at Huémoz on the first Sunday following its dedication in 1964. Farel House tape no. 24.2.
127. Ibid.
128. Edith Schaeffer, L’Abri, p. v.
129. Hurvey Woodson, interviewed on “L’Abri: Truth and Love,” Part II of “The Story of Francis and Edith Schaeffer,” produced by RBC Ministries for Day of Discovery, USA, 2003.
130. Francis A. Schaeffer, No Little People, in The Complete Works of Francis A. Schaeffer, Vol. 3 (Wheaton, IL: Crossway Books, 1982), p. 9.
131. Ibid., p. 12.
132. Priscilla Sandri, interviewed on “L’Abri: Truth and Love,” Part II of “The Story of Francis and Edith Schaeffer.”
133. Os Guinness, interviewed on “The Watching World,” Part III of “The Story of Francis and Edith Schaeffer,” produced by RBC Ministries for Day of Discovery, USA, 2003.
134. Schaeffer, No Little People, p. 14.