Francis Schaeffer: How Not to Read Kierkegaard

Keyword(s):  
2020 ◽  
Vol 85 (1) ◽  
Author(s):  
Bill Nyman

Thirty-five years have elapsed since the passing of evangelist/apologist Francis Schaeffer. He has been criticized by many but lauded by more. He was one who could not escape the ire of his own son, but one thing remains true: he has touched more people than one could count. His legacy as a gentleman evangelist remains and a number of aspects used in his apologetics approach that came so naturally for Schaeffer can not be emulated even three and a half decades after his death. The context in which Schaeffer taught and lived in the tumultuous sixties and seventies were not so different than the context in which we live today. Culture has largely abandoned Christianity and hedonism is one of the hallmarks of (post)modern culture. We might find a resurgence of spirituality in the twenty-first century but we discover that this spirituality is largely based on personal experience and preference. We are called to confront this culture that has abandoned the truth and is steeped in a materialism and consumerism that have somehow been made part and parcel of the spiritual experience of those living in the twenty-first century. In this regard, in order to be most effective, our apologetic task must be biblical, reasonable, relational, conversational and incarnational.


Linguaculture ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 101-114
Author(s):  
Bruce A. Little

The thesis of this paper is that the shared commitment of C.S. Lewis and Francis A. Schaeffer to metaphysical realism formed the basis of their development and practice of pre-evangelism. Pre-evangelism is defined as a work to be done prior to evangelism. It appears each developed his views independent of the other suggesting it was their mutual commitment to metaphysical realism that accounts for their similar views of pre-evangelism. These shared ontological commitments led Lewis and Schaeffer to ask defining questions of the naturalists (Lewis) and the existentialists (Schaeffer to lead the non-believer to consider held beliefs in light of the way things are. In this way, the non-believers’ beliefs were not first measured against Christian beliefs, but against the way creation presents itself to everybody. As Schaeffer would say, allow the non-believer to see the conclusions of his own beliefs. Put another way, Lewis would say that it was to show a person that he was wrong before showing him why he was wrong. Both believed mind independent reality as precisely the way to do this. The conclusion here is that metaphysical realism offers the same advantages for evangelism in the post Christian and atheistic atmosphere of the 21st Century.


Author(s):  
Gillis J. Harp

Chapter 7 explores the successes and failures of what came to be called the Religious Right during the last third of the twentieth century and the early twenty-first century. Evangelical Protestantism contributed significantly to the moralism of the movement while lending apparent biblical sanction to already well-established conservative political positions such as limited government and free market economics. Participants in the Religious Right drew selectively from theologians such as Rousas John Rushdoony and Francis Schaeffer, but a nontheological pragmatism ultimately came to characterize the movement under television evangelists Jerry Falwell and Pat Robertson. With the election of Barack Obama in 2008, the emergence of the Tea Party movement confirmed how conventional conservative concerns about deficits and creeping socialism had successfully displaced ethical issues. This nontheological pragmatism can help explain the high levels of support for Donald Trump’s 2016 candidacy by white evangelicals.


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