Francis Schaeffer

Francis Schaeffer
Francis August Schaefferwas an American Evangelical Christian theologian, philosopher, and Presbyterian pastor. He is best known for establishing the L'Abri community in Switzerland. Opposed to theological modernism, Schaeffer promoted a more historic Protestant faith and a presuppositional approach to Christian apologetics, which he believed would answer the questions of the age...
NationalityAmerican
ProfessionTheologian
Date of Birth30 January 1912
CountryUnited States of America
Today we have a weakness in our education process in failing to understand the natural associations between the disciplines. We tend to study all our disciplines in unrelated parallel lines. This tends to be true in both Christian and secular education. This is one of the reasons why evangelical Christians have been taken by surprise at the tremendous shift that has come in our generation.
Certainly every Christian ought to be praying and working to nullify the abominable abortion law. But as we work and pray, we should have in mind not only this important issue as though it stood alone. Rather, we should be struggling and praying that this whole other total entity "(this godless) worldview" can be rolled back with all its results across all of life.
We [Christians] have the dilemma of using a symbol system that was not made for our worldview, to give our worldview... I think the thing we're waiting for is a genius to come forth who can either make a new symbol system which is still modern, or more properly, as symbol systems don't come overnight, a group of people to modify the symbol systems of our day, so that we can use them for our Christian message without a disadvantage.
Christians, of all people, should not be destroyers. We should treat nature with an overwhelming respect. We may cut down a tree to build a house, or to make a fire to keep the family warm. But we should not cut down the tree just to cut down the tree. We may, if necessary, bark the cork tree in order to have the use of the bark. But what we should not do is to bark the tree simply for the sake of doing so, and let it dry and stand there a dead skeleton in the wind. To do so is not to treat the tree with integrity.
The arbitrary division between church and state... is used, as an easily identifiable rallying point, to subdue the opinions of that vast body of citizens who represent those with religious convictions.
The one thing the media abhors almost without exception is anyone who takes a firm stand on any issue out of religious principle, unless their stand happens to coincide with their expressed views.
The Christian should be the person who is alive, whose imagination absolutely boils, which moves, which produces something a bit different from God's world because God made us to be creative.
Jesus taught that the mark of the Christian is the observable love shown among all true believers.
Ours is a post-Christian world in which Christianity, not only in the number of Christians but in cultural emphasis and cultural result, is no longer the consensus or ethos of our society.
It is not enough for the Church to be engaged with the State in healing social ills, though this is important at times. But when the world can turn around and see a group of God's people exhibiting substantial healing in the area of human relationships in their present life, then the world will take notice. Each group of Christians is, as it were, a pilot plant, showing that something can be done in the present situation, if only we begin in the right way.
The overall way of thinking in the United States has shifted away from basic Biblical values, and the media share in the responsibility for this change.
What we, the Christian community, have to do is to refuse men the right to ravish our land, just as we refuse them the right to ravish our women; to insist that somebody accepts a little less profit by not exploiting nature.
In 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 this 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.
The command is to love him, not just to think about him, or do things for him. We are not to stop with a proper legal relationship - for example, to think of a man as legally lost, which he is, in the sight of a holy God - without thinking of him as a person. Saying this, we can suddenly see that much evangelism is not only sub-Christian, but subhuman - legalistic and impersonal.