Francis August Schaeffer was an influential American Evangelical Christian theologian, philosopher, and Presbyterian pastor. He was born in 1912 in Germantown, Pennsylvania and passed away in 1984. Schaeffer played a major role in shaping Evangelical Christian beliefs and values during the late 20th century.
Schaeffer’s early life was marked by agnostic beliefs as he studied at various universities. However, at age 17 he converted to Christianity after being influenced by works of Aquinas and Calvin. He went on to study at Westminster Theological Seminary, becoming influenced by Cornelius Van Til’s presuppositional apologetics. Schaeffer was ordained in the Bible Presbyterian Church and served as a pastor in several congregations in America.
In 1948, Schaeffer and his wife Edith moved to Switzerland to work as missionaries. There they founded L’Abri Fellowship which served as a spiritual community and hub for discussion among seekers interested in Christianity. L’Abri attracted many young intellectuals and students over the years, with the Schaeffers offering spiritual counsel and a demonstration of applied Christianity. This work profoundly impacted many lives over several decades.
Schaeffer was a passionate apologist for Christianity and the authority of the Bible. Some of his major works included The God Who Is There (1968), Escape from Reason (1968), and How Should We Then Live? (1976). These writings engaged modern thought and culture from a biblical perspective. Schaeffer was concerned with how increased secular humanism was impacting society and presented Christianity as the solution.
Several key themes emerge in Schaeffer’s writings and ministry:
- Defense of Biblical Authority – Schaeffer contended that the Bible is the infallible and inerrant word of God. Its truth claims provided the proper foundation for philosophy, theology, and ethics. He defended scripture against modernist critics.
- Critique of Secular Humanism – Schaeffer believed modern society had increasingly embraced secular humanism to its detriment. Humanistic philosophy lacked the proper foundation of absolute truth provided by Christ and scripture.
- Call to Return to Christian Roots – He called modern Western civilization to return to its Christian roots, arguing it had abandoned the proper Christian base which allowed for human dignity, morality, and purpose.
- Integration of Faith and Life – Schaeffer emphasized that biblical faith should impact and apply to all areas of life and work including the arts, academics, and public policy. Christianity was not just a private belief.
Schaeffer had a passion for reaching young people with the gospel message. He engaged modern art and philosophy to present Christianity as an attractive and livable option. His sometimes abrasive critique of modern humanism won many enemies, but his nuanced arguments also opened minds to Christian truth.
As an author, Schaeffer�s works emphasized the lordship of Christ over all creation and knowledge. Some of his most influential books include:
- The God Who Is There (1968) � Explored Christianity as rooted in historic biblical revelation rather than subjective religious experience.
- Escape from Reason (1968) � Traced the decline of modern philosophy into irrationalism and argued for Christianity as the solution.
- True Spirituality (1971) � Contrasted faith as active trust and obedience versus just inward piety.
- Genesis in Space and Time (1972) � Supported a literal interpretation of Genesis 1-11, counter currents of modern biblical criticism.
- How Should We Then Live? (1976) � Traced the decline of Western thought and culture due to humanistic philosophy.
- Whatever Happened to the Human Race? (1979, with C. Everett Koop) – Critiqued abortion, infanticide, and euthanasia from a Christian perspective.
As a philosopher, Schaeffer critiqued modern philosophy and unpacked a Christian worldview in many books including:
- Escape from Reason (1968) – Critiqued modern philosophy as leading to despair and irrationalism absent Christianity.
- He Is There and He Is Not Silent (1972) – Developed Christian epistemology grounded in the Biblical God as the source of all truth.
- Back to Freedom and Dignity (1972) – Opposed extreme forms of existentialism and the moral relativism of B.F. Skinner.
- The God Who Is There (1968) – Emphasized historic Christian faith rather than leaps of subjective religious experience.
As an apologist, Schaeffer defended orthodox Christianity and biblical authority against modernist critics in works like:
- The God Who Is There (1968) – Affirmed Christianity rooted in historic revelation not subjective religious experience.
- Genesis in Space and Time (1972) – Supported the literal Biblical account of Genesis 1-11 against modernist critics.
- Joshua and the Flow of Biblical History (1975) – Defended the historical accuracy of Joshua against critical scholars.
- The Great Evangelical Disaster (1984) – Warned against compromising biblical truth and accommodation to cultural relativism.
As a pastor and missionary, Schaeffer founded L�Abri Fellowship in Switzerland in 1955, which provided community and theological discussion for generations of seekers. His legacy continues through L�Abri and many writings and recorded lectures applying a thoughtful Christian worldview to all areas of life and culture. Schaeffer demonstrated that biblical Christianity has much to offer a searching world.
In summary, Francis Schaeffer was an influential Christian thinker, apologist, evangelist, and founder of L’Abri Fellowship. Through his many books, lectures, and personal ministry he called modern Western society back to its Christian roots. Schaeffer contended that secular humanism lacked the foundation for meaning, morality, and rationality that a biblical worldview provides. He advocated for Christianity as a comprehensive system impacting all of life and provided reasoned defenses of orthodox Protestant theology against modernist critics. Schaeffer�s legacy continues to impact evangelicalism today.
Francis Schaeffer was born in Germantown, Pennsylvania in 1912. Even from a young age, he had profound interest in the big questions of life, beginning a lifelong journey of wrestling with existential and religious questions. Though raised in a Protestant family, in his teen years Schaeffer rejected Christianity and the existence of God. But at age 17, he came to faith after reading works of Thomas Aquinas and John Calvin. This began his passionate pursuit of Christian truth.
Schaeffer went on to graduate from Hampden-Sydney College. He studied at Westminster Theological Seminary, where he was influenced by Cornelius Van Til’s presuppositional apologetics. This approach to defending Christianity would inform much of Schaeffer’s later writings. In 1935, he was ordained in the Bible Presbyterian Church and served as a pastor of several congregations in America over the next decade.
However, a pivotal moment came in 1948 when Schaeffer and his wife Edith moved to Switzerland to work as missionaries. Witnessing the post-war pessimism and despair of European intellectuals, Schaeffer determined to demonstrate Christian love and provide meaning to the lost. There in 1955, the Schaeffers opened L’Abri Fellowship in the Swiss Alps as a sort of experiment in community living and applied Christianity.
L’Abri attracted many young students, artists, intellectuals and travelers throughout the 1950s and beyond who were drawn to discuss and debate big questions. The Schaeffers offered spiritual counsel but little formal programming – just modeling honest relationships and a caring Christian community. This environment facilitated countless philosophical and religious discussions about the meaning of life and the reasonableness of Christianity.
As students returned home, word spread about the Schaeffers’ intellectual, thoughtful engagement with secular philosophy and defense of biblical truths. L’Abri became a safe space for people struggling with faith and existence to freely dialogue and reconsider Christianity. The Schaeffers kept the community small and humble, but eventually opened other L’Abri centers in Europe and North America. This unique “shelter” exposed thousands to the Gospel over subsequent decades and helped restore many struggling souls.
During this time Schaeffer was also producing a steady stream of books, tapes and films. With encouragement from Christian publisher J. Howard Pew, Schaeffer began putting his lectures and ideas in book form. He proved adept at producing thoughtfulChristian analysis of philosophy, theology and cultural trends. Schaeffer critiqued movements like existentialism, linguistic analysis and other modernist trends that had rejected biblical foundations. Works like The God Who Is There (1968) and Escape from Reason (1968) traced the decline of modern philosophy and society due to abandonment of biblical revelation and absolutes.
Schaeffer saw this trend towards relativism as undermining human dignity, morality, rationality and civilization itself. He presented historic Christianity and biblical revelation as the antidote which could restore and sustain society. Other works like How Should We Then Live? (1976) explored the decline of culture and need to return to Christian foundations.
Despite his growing fame as an author and speaker, Schaeffer remained based in L’Abri. He continued mentoring countless young people even as cancer weakened him in his final years. Schaeffer impacted secular intellectuals and disillusioned youths who found his compassion, vigor and engagement with culture refreshing. He demonstrated Christianity as a holistic worldview addressing all of life – not just theology, but philosophy, the arts, society and human relationships.
Schaeffer passed away in 1984 after battling cancer. He was 72. Though mourned by many, his legacy lived on through L’Abri centers globally and his far-reaching written works. Schaeffer was a model of compassionate Christian cultural engagement during a pivotal time of social upheaval and change. When society was turning away from Christian foundations, Schaeffer pointed to biblical truth as the enduring solution to the problems of modern man. His legacy continues today.
Francis Schaeffer’s teachings emphasized several key themes that characterized his ministry:
The Lordship of Christ – Schaeffer contended that Christ is Lord over all creation and human knowledge. No aspect of life or thought lay outside his domain. This was a fundamental presupposition.
Antithesis – Schaeffer believed that antithesis exists between Christian and non-Christian thought and morality. There was no neutral common ground. Biblical revelation brings true knowledge, whereas humanism results in irrationality.
Speaking to the Culture – Schaeffer excelled in Christian cultural engagement – interfacing with art, film, literature, philosophy and trends from a biblical perspective. He sought to understand society and present the Gospel in a cogent way.
Call to Return to Christian Roots – Schaeffer emphasized the need to return to the Reformation view of scripture and society. The decline of modern civilization was due to abandoning Christianity.
L’Abri Community – This experiment in lived Christianity that Schaeffer founded became his means of reaching a generation of wandering youth and thinkers seeking truth.
Presuppositional Approach – Schaeffer’s apologetics built on his mentor Van Til’s presuppositionalism. He started from scriptural authority rather than neutral reasoning.
Holistic Worldview – Schaeffer taught that Christianity applies across all disciplines and areas of life. Faith is not just theoretical but demands obedience and application.
Love for People – Despite his doctrinal strictness, Schaeffer was known for loving compassion for non-believers and caring insight into human nature and needs.
Conceptual Art Focus – Unlike other evangelicals, Schaeffer took modern art seriously and engaged artists and filmmakers through L’Abri discussions.
Francis Schaeffer had a wide-ranging impact on the Evangelical Christian community in the late 20th century. Some of his main contributions and influence include:
- Revitalized interest in Christian philosophy and worldview thinking. His writings cultivated serious study of how biblical Christianity interfaces with every discipline and area of life.
- Spurred evangelical engagement with culture and the arts. Schaeffer took film, visual art, music and literature seriously and founded the Christian Film Institute (1982).
- Shaped Christian perspectives on bioethics. He co-wrote Whatever Happened to the Human Race? (1979) on abortion and euthanasia which was influential in the pro-life movement.
- Critiqued dangers of secular humanism and moral relativism from a Christian perspective. He presented biblical revelation as the source of meaning and morality.
- Strengthened adherence to Christian orthodoxy and biblical authority as critiqued liberal theology and modernism.
- Influenced many evangelical leaders who passed through L’Abri like Os Guinness, Nancy Pearcey, and Udo Middlemann.
- Reached disillusioned post-war generation with the reasonableness of Christianity. Many young scholars found L’Abri discussions engaging.
- Modeled thoughtful Christian engagement with philosophy, art, and culture rather than simplistic rejection.
- Spurred greater emphasis on presuppositional apologetics in defense of biblical authority.
- Deepened social and philosophical analysis in American evangelicalism through extensive writings and lectures.
Though sometimes controversial in his strong stances, Schaeffer opened up conservative Protestant faith to deeper intellectual engagement and application to modern debates. He demonstrated Christianity as a viable modern worldview.
However, some common critiques of Schaeffer’s legacy include:
- Overly simplistic perspectives on philosophy and art, lacking nuance and expertise in some areas he critiqued.
- Combative rhetoric against secular society alienated some audiences from considering Christianity.
- Gender traditionalism seems antiquated by modern standards.
- As a pastor, lacked formal theological credentials of an academic theologian.
- Presuppositional apologetic approach dismissed by those outside biblical theism.
- At times drifted into speculation on eschatology and conspiracy thinking.
- Lacked cultural diversity at L’Abri centers and among followers.
- Harshly judgmental stance towards modern culture ignored positive contributions.
- Inflated picture of Christian influence on Western civilization.
Schaeffer was a product of his times whose rhetoric and social perspectives reflect mid-20th century American evangelicalism. Nevertheless, his call to broaden evangelical faith to reckon seriously with philosophy, the arts, and cultural forces left an enduring legacy. Schaeffer demonstrated that biblical Christianity offers a comprehensive worldview worth consideration by a modern secular society.
In his later years, Schaeffer seemed to grow concerned that his efforts to reach secular society had borne little fruit. In The Great Evangelical Disaster (1984), he warned of evangelical accommodation to relativism and loss of biblical foundations. Schaeffer maintained his central perspectives but came to emphasize discipline and adherence to orthodoxy amidst the compromises he perceived in evangelicalism. Scholarship on Schaeffer suggests a tension between his goal of reaching secular culture through understanding and empathizing, and his equally strong priority of defending biblical truth claims. Overall, Schaeffer challenged evangelical Christianity to a more thoughtful, compassionate, and culturally aware engagement with the modern world.
Francis Schaeffer’s legacy lives on through the ongoing work of L’Abri Fellowship, now expanded to numerous centers worldwide. The L’Abri approach of community living, faith modeling, and honest dialogue cultivated by the Schaeffers continues to impact new generations of seekers. Schaeffer’s writings and recorded lectures also remain widely available and form core texts for many introductory courses on evangelical worldview perspectives and apologetics. While arguably lacking the academic sophistication of later philosophers in his tradition, Schaeffer played a pivotal role in awakening popular evangelical interest in engaging culture, the arts, and competing worldviews from a thoughtful Christian perspective. He lives on as a model of compassionate Christian cultural engagement.
