An after class celebration at Pok-e-Jo’s Smokehouse in Austin
Over the past twenty-two months I have really enjoyed the privilege of teaching theology to this serious group of adult-learners. We call ourselves the “Theology Study Group.” Our class formed in the Summer of 2020 with four students and over time we grew to sixteen students. The basic plan was to meet weekly on Thursday mornings (weather, vacations, and illnesses permitting) at Redeemer Presbyterian Church. The Lord has certainly blessed us as we dug deep into the Bible and wrestled with all of the major doctrines of the Christian faith.
Today we reached the final pages in Louis Berkhof’s “Manual of Christian Doctrine” and we discussed–as you might expect–the Return of Christ and the coming Judgment Day. The promise of “the blessed hope” which is “the appearing of…our great God and Savior Jesus Christ” (Titus 2:13) is a strong motivation to holy living and faithfulness. What a privilege it is to reflect on these precious doctrines of God. Class members: (L-R) Max, Donna, Steven, Albert, David, Joel, Bret, me, Steven, and Boyd. Missing from this picture are regular attenders: Robert, Brian, Joseph, and Jack.
“The Reformers believed that the will, although in a fallen state, could still achieve civic virtue or civic righteousness. Fallen man can still obey the traffic lights and so on, but he cannot incline himself to the things of God. Jesus said, ‘This is why I told you that no one can come to me unless it is granted him by the Father’ (John 6:65). ‘No one can’ means that no one is able. One of the key doctrines of the Reformation was sola gratia, meaning that we are saved by God’s grace alone and not from our own efforts. Does fallen man have the ability to turn to Christ and to choose Him before he is born of the Holy Spirit? Most professing evangelical Christians today believe that faith comes first and then rebirth. This presupposes that the unconverted person has the ability to incline himself, or choose to come, to Jesus Christ. Augustine, Luther, Calvin, and Edwards said that no one is able to do that. If we continue to think that in our fallen state we have the moral ability to come to Christ apart from the grace of God, we do so at our own peril. In John 6:65, our Lord clearly says that no one is able to come to Him unless the ability to do so is given to him by the Father. Fortunately for us, Jesus puts the word ‘unless’ in the statement. That word points to what we call a necessary condition, a sine qua non. A necessary condition has to be met before a desired result can occur. The desired result is coming to Christ; the necessary condition is that the ability to come must be given to each person by the Father. Only God gives that ability. No one can come to Christ on his own; we are not able to, unless God gives us the moral ability to do it.” (Sproul, Truths We Confess, 235-236)
Source: Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019.
“Thy Kingdom come, Thy will be done, on earth as it is in Heaven” Matt. 6:10
Later in life when Martin Bucer (1491-1551) served as the Regius Professor of Divinity at Cambridge University, he wrote, perhaps, his greatest work De Regno Christi which is translated “The Kingdom of Christ” (1550). This significant book shaped theological and political thought for many centuries in Reformation-minded countries by setting forth a blueprint for Christian society. It was dedicated to the young English Monarch, King Edward VI.
Bucer described the Kingdom of God in the following manner,
Dr. Martin Bucer, Protestant Reformer of Strasbourg
“We read that this Kingdom is called “the Kingdom of God” (Matt. 6:33), “the Kingdom of the beloved Son of God” (Eph. 5:5), and “the Kingdom of Heaven” (Matt. 3:12). Now we know that a kingdom, if it is rightly and properly so called, is said to be the administration of a people or state by which the one person who excels the others in wisdom and every virtue so arranges and obtains whatever is for the well-being of the citizens that nothing at all is lacking to them, in such a way that from earliest childhood everyone is formed and led toward a responsible and happy way of life. Since this is the nature and purpose of any kingdom which can really be called a kingdom, let us consider that the kingdom about which we are reading is called the Kingdom of God. Whatever good properties exist in any human kingdom exist and are found in fuller perfection here, inasmuch as God is above all men, both in the wisdom of his governance and in the benevolence of his will for all mankind. Indeed, since God alone is good, wise, and powerful, only in his Kingdom can those things which ought to be done by royal rule be plainly perceived.”
Bucer, De Regno Christi, 176-177
Here we see the thoughts of a mature Christian man who was thoroughly saturated with the principles of the Word of God. Bucer rightly acknowledges, “Whatever good properties exist in any human kingdom exist and are found in fuller perfection here” (i.e. in the Kingdom of God). Thus, it is beneficial, good, and right for the leaders of the kingdoms of this earth to emulate the King of Kings in their judgements, laws, and societal standards. To do otherwise, invites the judgement and discipline of the Lord (Ps. 2:10-12).
May God give us confidence in the rule of the Lord Jesus Christ during these dark days (Ps. 110:1-7). Those who flagrantly rule over humanity with deception, injustice, and wickedness must ultimately give an account to the King of Kings and Lord of Lords (2 Cor. 5:10). That sobering fact should give all Christians a great sense of assurance. The Kingdom of God will prevail despite all those who oppose it. Jesus plainly states, “I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18b).
— Dr. Marcus J. Serven
Biographical Source:
Bucer, Martin. “De Regno Christi” in Melancthon and Bucer. Wilhelm Pauck, ed. Francois Wendel, trans. The Library of Christian Classics. Volume XIX. Philadelphia, PA: The Westminster Press, 1969.
Within all of the varieties of Protestant theology there are two central systems of thought regarding the doctrine of salvation–it is entirely of God (monergism), or it is a cooperative effort by God and man (synergism). Both systems of theology are named after men–John Calvin’s teaching reflects the monergistic view, and Jacobus Arminius’ teaching represents the synergistic view. Moreover, it must be noted that both men would probably be very uncomfortable with having their names attached to these two systems of thought–Calvinism and Arminianism. Nevertheless, their names are useful handles for identifying the differing views that each system claims. But what exactly are the differences?
J. I. Packer ably explains the differences in the quote below:
Dr. J. I. Packer (1926-2020)
“Now, here are two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content. One proclaims a God who saves; the other speaks of a God who enables man to save himself. One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly. The other view gives each act a different reference (the objects of redemption being all mankind, of calling, all who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them. The two theologies thus conceive the plan of salvation in quite different terms. One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving sinners to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it. Plainly, these differences are important, and the permanent value of the five points, as a summary of Calvinism, is that they make clear the areas in which, and the extent to which, the two conceptions are at variance.”
J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 128-129
These are not inconsequential matters, or just abstruse theological technicalities. Which system you adhere to gets at the very essence of the Gospel and how you lead your life as a Christian. J. I. Packer explains, “One proclaims a God who saves; the other speaks of a God who enables man to save himself.” If it is God who does the saving–then that leads to a deep and abiding sense of security and an expression of gratitude. If it is man who does the saving–then that leads to a temporal and irregular sense of security and an expression of uncertainty.
As for myself, I am totally committed to preaching and teaching the view that God does the saving. Why? Because it is the clear message of the Bible. He elects in eternity (John 15:16; Acts 13:48; Rom. 9:16; Eph. 1:3-5). He calls and convicts the sinner (John 6:44; John 10:1-5, 27-29). He regenerates the unbeliever and gives him the gift of faith to believe and trust in Christ (John 3:3, 5; Eph. 2:8-9; Titus 3:5-7). He justifies, adopts, redeems, and reconciles the new believer so that he begins to manifest a new manner of life (Rom. 3:24-26; Rom. 5:1; Rom. 8:1-2, 14-17; 2 Cor. 5:17-21). And, He progressively sanctifies the believer throughout the remainder of his life (John 17:17; 1 Cor. 6:11; 1 Thess. 4:3). In short, God gets the all glory in the matter of salvation–Soli Deo Gloria!
— Dr. Marcus J. Serven
Here is a short list of some of J. I. Packer’s most insightful books:
Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Packer, James I. Concise Theology: A Guide to Historic Christian Beliefs. Carol Stream, IL: Tyndale House Publishers, 2001.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Packer, James I. Growing in Christ. Wheaton, IL: Crossway Publishers, 2007.
Packer, James I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.
All three of these books by J. I. Packer are well worth your time to read–each has been a blessing to me!
Prof. Louis Berkhof of Calvin Theological Seminary
“Is immersion that only proper mode of baptism? The generally prevailing opinion outside of Baptist circles is that, as long as the fundamental idea, namely, that of purification, finds expression in the rite, the mode of baptism is quite immaterial. It may be administered by immersion, by pouring or effusion, or by sprinkling. The Bible simply uses a generic word to denote an action designed to produce a certain effect, namely, cleansing or purification, but nowhere determines the specific mode in which the effect is to be produced. Jesus did not prescribe a certain mode of baptism. He evidently did not attach as much importance to it as the Baptists do. Neither do the Biblical examples of baptism stress any particular mode…That this purification was sometimes effected by sprinkling, is evident from Num. 8:7; 19:13, 18, 19, 20; Ps. 51:7; Ezek. 36:25; Heb. 9:10…Neither is this possible in connection with the following passages of the New Testament: Matt. 3:11; Luke 11:37-38; 12:50; Rom. 6:3; 1 Cor. 12:13; Heb. 9:10 (cf. verses 13, 14, 19, 21); 1 Cor. 10:1-2. Since the word baptizo does not necessarily mean ‘to immerse,’ and because the New Testament does not in any case explicitly assert that baptism took place by immersion, the burden of proof would seem to rest on the Baptists…The passages referred to in the preceding prove that many Old Testament washings (baptizings) took place by sprinkling. In a prophecy respecting the spiritual renewal of the New Testament day the Lord says: ‘And I will sprinkle clean water upon you, and ye shall be clean,’ Ezek. 36:25. The matter signified in baptism, namely, the purifying Spirit, was poured out upon the Church, Joel 2:28-29; Acts 2:4, 33. And the writer of Hebrews speaks of his readers as having their hearts sprinkled from an evil conscience, Heb. 10:22.” (Berkhof, Systematic Theology, 629-631)
Here is a short summary statement of John Calvin’s argument for applying the sign of baptism to the children of Believers:
John Calvin (1509-1564)
“Reason would tell us that baptism is rightly administered to babies. The Lord did not give circumcision long ago without making them (infants) partakers of everything represented by circumcision. He would have been deceiving his people with a sham, if he had reassured them with false signs. The idea is very shocking. He distinctly states that the circumcision of the infant is the seal of covenant promise. If the covenant remains firm and unmoved, this is just as relevant to the children of Christians today as it was to the children of the Jews under the Old Testament…The truth of baptism applies to infants, so why do we deny them the sign? The Lord himself formally admitted infants to his covenant, so what more do we need?”
John Calvin, Institutes of the christian religion, 4:16:5 (Beveridge Edition)
Most Reformed and Presbyterian families embrace Calvin’s way of thinking when it comes to our “Covenant Children.” We understand that God has given each child to the Christian family as a “heritage,” a “reward,” and a “blessing” (Ps. 127:3-5). And, that the sign and seal of the Old Testament–which was circumcision (Gen. 17:7-9; Rom. 4:11)–has now been replaced by baptism in the New Testament (Col. 2:11-12). Standing on the promises of the Covenant of Grace, Christian parents are solemnly tasked by Jesus Christ “to make disciples” of their children by “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). Lastly, they are instructed by the Apostle Paul to “bring them up in the discipline and instruction of the Lord” (Eph. 6:4; Matt. 28:20). This is serious business!
An Infant Baptism at Covenant Family Church in Troy, MO
Therefore, it is imperative that Christian fathers and mothers embrace the promises of God for each one of their children (Ps. 78:1-8). Consider the Apostle Peter’s striking admonition to his fellow Jews on the day of Pentecost, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39). In other words, those who follow Jesus Christ as His disciples are responsible by faith to entrust the spiritual awakening of their own children to God’s gracious work (John 3:3-5; Titus 3:5-7). We do this by presenting our “Covenant Children” for baptism and by instructing them in the truths of the Gospel as they mature.
“The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” Romans 8:16-17
The doctrine of adoption is one of the most neglected aspects of Reformed soteriology. It spells out the change in legal status before God that believers in Christ now enjoy–that by an act of grace we become God’s sons and daughters. Moreover, it addresses the benefits and blessings that we receive from our heavenly Father. In particular, how He provides for our needs and providentially watches over the details of our life protecting us from harm. Dr. R. C. Sproul makes the following insightful comment about our adoption:
Dr. R. C. Sproul
Christ is God’s single heir by nature. He is the Father’s Son. We who are adopted become heirs of God, joint heirs with Christ, and ours is the most valuable and rich inheritance that anybody can have. The inheritance is given by God the Father to His Son, and everything Christ possesses is given to us, as His adopted brothers and sisters, including the gift of eternal life. He is called the first fruits of those who are raised from the dead. As God the Father has raised our elder brother from the grace, so He promises to do the same for us. It is an incalculable inheritance that God has preserved for His people, and at the last day God will say to His children, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world”(Matt. 25:34).
R. C. Sproul, Truths We Confess, 283
When we reflect on the doctrine of adoption, we learn how God has given believers a new legal standing. As a result of the work of Jesus Christ on our behalf we can now know that we have been justified, redeemed, reconciled, and adopted. These positional truths are absolute “game-changers” in the midst of the trials and tribulations of life. They give each believer a clear understanding of who they are in Christ and what kind of relationship they now enjoy with their heavenly Father.
Here are three additional passages from the Bible that feature the doctrine of adoption–one from the Lord Jesus Christ, one from the Apostle Paul, and a final one from the Apostle John :
“Or to which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good fits to your children, how much more will your Father who is in heaven give good things to those who ask him!” Matthew 7:9-11
“But when the fulness of time had come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.” Galatians 4:4-5
“See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does no know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that we shall be like him, because we shall see him as he is.” 1 John 3:1-2
If you want to read more about the subject of adoption from the pen of Dr. R. C. Sproul, then I recommend his book: Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith, published by Reformation Trust Publishing, 2019. [See: pages 282-288]
Starting on Sunday, September 12, 2021 there is a new School of Discipleship class for the Fall at Redeemer Presbyterian Church (PCA) in Austin, TX. Below is the class description, its teacher, and its schedule.
Class Description:
Have you ever wondered—“Why do I struggle so much in my life as a Christian?” The answer to your difficulties may lie with a misunderstanding of just how the Christian life actually works. In this class we will explore the Bible’s teaching on faith, repentance, justification, adoption, and sanctification. We’ll also discuss how Christians receive and extend forgiveness, how they adopt an attitude of Cross-bearing, how they engage in prayer, and how they mortify the prevailing sins of their life. Several resources will be used from Church History—Augustine’s Confessions, Luther’s Small Catechism, Calvin’s Golden Booklet of the True Christian Life, Bunyan’s Grace Abounding to the Chief of Sinners, and rich insights from the Heidelberg Catechism. I hope and pray that not only will your questions be answered, but you will be equipped with several tools and strategies to strengthen your Christian life.
My resources for this class–Augustine, Luther, the Heidelberg Catechism, Calvin, and Bunyan. All of these books are considered to be classics in Christian literature.
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society and the Calvin Studies Society.
Class Schedule:
Sept. 12 – The Christian Life
Sept. 19 – Faith
Sept. 26 – Repentance
Oct. 3 – Justification
Oct. 10 – Adoption
Oct. 17 – Sanctification
Oct. 24 – Forgiveness
Oct. 31 – Cross-bearing
Nov. 7 – Prayer
Nov. 14 – Assurance
Nov. 21 – Union with Christ
Nov. 28 – Mortification of Sins
Dec. 5 – Word and Sacraments
I hope you can join us from week to week throughout the Fall! If you miss a Sunday, then don’t worry since I often refer back to the insights from previous lessons. We meet on Sundays at 10:15 AM in Calvin Hall (Room 206). Come early, since this is a very popular and crowded class!
Here we are enjoying a brew and some tacos at Lazarus Brewing Company
Over these summer months I have the special privilege of mentoring Oguz Nurettin Alhan as a pastoral intern at Redeemer Presbyterian Church here in Austin, Texas. Oguz is from Smyrna, Turkey (cf. Rev. 2:8-11) and he is currently a student at Westminster Seminary in CA. Pray for Oguz as we expose him to all the facets pastoral ministry, and for me as I seek to instruct him in the many duties of a God-loving, long-suffering, and tender-hearted shepherd of the flock (Ezek. 34:15-17; Acts 20:28; 1 Pet. 5:1-5).
“I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.” Jude 3
Dr. Francis Schaeffer
Dr. Francis Schaeffer (1912-1984), the well known Christian apologist, gives us a helpful analogy in discriminating between doctrinal controversies. He called it the “Plateau of Orthodoxy.” Think of a plateau–a large mountain with a flat top and steep sides. If you were to list the primary doctrines of the Christian faith and assemble them all on the top of the plateau–doctrines such as the authority and historicity of the Bible, the Trinity, the imputation of Adam’s sin to all humanity, the deity of Christ, the virgin birth, the miracles of Jesus, the bodily resurrection of Jesus, salvation by grace through faith, the deity of the Holy Spirit, etc. These doctrines are all primary to the Christian faith, and therefore are essential to Christian belief.
Since these doctrines are solidly affixed to the top of the “plateau of orthodoxy” as primary beliefs, if a person rejects any one of them it leads that person to fall off the plateau into the abyss that lies below. In essence, they fall into the pit of error. This analogy, then, helps us in showing how there are core doctrinal truths (i.e. primary doctrines) that define the essence of true Christian faith. If any one of these core doctrines is rejected, then that person falls off the “plateau of orthodoxy” into the abyss of “heterodoxy” (Gk. heteros = “differing from the norm” or “a collection of false beliefs”). Religious groups who reject the essential doctrines of Christianity can be correctly identified as “cults” in that they have “…the form of godliness, but deny its power…” (2 Timothy 3:5 [NKJV])
Moreover, secondary and tertiary doctrines need to be distinguished from the primary doctrines. Christians may disagree over secondary and tertiary doctrines (e.g. the proper subjects of baptism, the details of Christ’s return, and the use of grape juice or wine in the Lord’s Supper), but there should be no disagreement over the primary doctrines. If there is disagreement over a primary doctrine, then that person is not holding to orthodox biblical Christianity. Moreover, some Christian groups have elevated secondary or tertiary doctrines to the level of primary doctrines (e.g. differences over which day is the Sabbath, the proper mode of baptism, and whether only Psalms should be sung in worship services in contrast to singing hymns). These practices place an undue emphasis upon secondary or tertiary doctrine so the group becomes “sectarian” in nature (i.e elevating secondary doctrines to a primary level). This is an unfortunate error that causes great harm. Such groups are known as Christian “sects.”
Christians everywhere should remember that we have “one shepherd” and we are “one body.” (cf. John 10:16, 17:6-11) We can unify with one another by uplifting our primary doctrines, and show grace to one another where we differ in secondary and tertiary doctrines. In this way, we preserve the purity of the Church, while at the same time exhibit the love of God for the brethren.
* * * * * * *
Dr. Francis Schaeffer coined several other intriguing expressions that further popularized his ideas. Here is a brief collection of some of these colorful sayings with each one of them explained by individuals who had first hand knowledge of Francis Schaeffer’s ministry:
True Truth — “Schaeffer’s quaint expression ‘true truth’ is typical of the penetrating style he employed to communicate. He invented terms and images that seemed rough wood, and yet allowed this message to get through…But truth for Schaeffer went right back to the God behind all created reality, a God who is there and not silent. If God is there, then there are answers to the deep human questions. If he is not, there are no answers. There is no point in waiting at the train station if no train is coming. Truth must lead to spiritual reality.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 245)
Honest Answers to Honest Questions — Francis and Edith Schaeffer established “the L’Abri ministry in Switzerland where many young intellectuals found hospitality and ‘honest answers to honest questions.’ Through that ministry, many of Schaeffer’s guests embraced Christianity. Schaeffer was an evangelist, rather than a professional philosopher, but he had a broad knowledge of philosophy, art history, music, literature, culture, and modern theology…Schaeffer led to Christ a number of younger thinkers…who applied his insights to the academic disciplines.” And: “Schaeffer…popularized a broadly presuppositional apologetic that frequently appealed to the history of philosophy and culture. Many came to believe in Christianity through his work.” (John Frame, A History of Western Philosophy and Theology, 537, 787)
Respecting the Differences — “The open nature of Schaeffer’s inerrantist view of the Bile is demonstrated in his stance on eschatology. Though he was a thoroughgoing premillennialist, he treated this position as of secondary rather than of primary importance. His relations with fellow Christians were unaffected by disagreements about the Millennium.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 258)
A Lack of Love — “Schaeffer never abandoned his commitment to the principles of ‘the purity of the visible church,’ but by 1951 he realized that there was something profoundly wrong within the separated movement. Basically this problem was the total lack of love among many of the movement’s leaders–so much so that it became filled with hatred, bitterness, and brutal tactics which were directed not only against their modernistic opponents but increasingly against one another within the separated movement. Again it must be stressed that Schaeffer never became a modernist, nor did he abandon the positive principles which led Christians to ‘separate’ from churches which did not really affirm historic Christian orthodoxy. But the error Schaeffer discovered was grave indeed. It nearly destroyed his own faith, while it made shipwreck of the lives of many and of the separated movement as a whole. Schaeffer eventually came to the place where he realized that this was so profoundly wrong that he described it as ‘counterfeit Christianity’ and a ‘heresy of practice.'” (Lane T. Dennis, “Introduction” in Letters of Francis A. Schaeffer, 14)
Worldview Criticism — “Schaeffer believes in the unity of truth. The doctrine of the inerrancy of Scripture, which he insisted on so strenuously, does more than simply insure doctrinal orthodoxy, as important as that is in an age that can substitute any irrational experience for religious truth. In the pages of the Bible, taken as normatively true on every level, Schaeffer finds a world view that brings together the ‘divided field of knowledge’ that characterizes the modern experience and that leaves us vulnerable to uncertainty, religious madness and despair…world-view criticism as practiced by Schaeffer actually opens up the whole range of the arts to the Christian. One does not go to a work of art to agree or disagree with it, but to understand the depths of personality that it expresses and to encounter the world view that it signifies. It involves what C.S. Lewis describes as ‘receiving’ rather than ‘using’ the work of art.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 34, 38)
No Little People, No Little Places — “If you grow up in an environment that conditions you to think that you are only a ‘little man,’ of no particular consequence, this idea becomes deeply ingrained in your own thinking. In this context, Francis Schaeffer’s teaching that there are ‘no little people,’ can cause an explosion in your inner self–giving you a new self-image, the courage to dream new dreams, and the strength to step out in faith to realize those dreams. The self-confidence generated by this new outlook may move you to seek recognition and importance for yourself. But Dr. Schaeffer also emphasized that there are ‘no little places.’ In other words, with God no place is unimportant, irrespective of how insignificant our world may consider it to be. And because there are ‘no little places’ with God we have reason and the strength to choose positions of seeming insignificance and powerlessness. When these two concepts are combined–that is, when the man of inner strength chooses a ‘small’ position–the result can have a deep impact on society because it is the opposite way of the world.” (Vishal Mangalwadi, “Truth and Oppression” in Francis A. Schaeffer: Portaits, 196-197)
Upper-Story Christianity — “In Schaeffer’s terms, religion was an ‘upper-story’ realm that had little to do with the ‘lower-story’ realm in which I lived, worked, and thought. Schaeffer, though, was a different bird entirely. Here was someone engaged with the arts, philosophy, and history, as I was, who insisted on relating them to Christianity. He was not simply integrating them into a nice homogenous whole–as in, ‘See how all great works of literature are really Christian as heart.’ I had heard that before, but did not really respect it much. To homogenize Christ to culture seemed to distort both. Schaeffer, though, was taking both Christ and culture seriously, setting them against each other, finding points of agreement and divergence, letting them battle it out.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 31)
Francis & Edith Schaeffer: They were an “impressive team” who blessed those who learned from their books, conversations, films, lectures, letters, and most of all from their hospitality.
Select Bibliography:
Dennis, Lane T., ed. Letters of Francis A. Schaeffer. Westchester, IL: Crossway Publishers, 1985.
Dennis, Lane T., ed. Francis A. Schaeffer: Portraits of the Man and His Work. Westchester, IL: Crossway Publishers, 1986.
Duriez, Colin. Francis Schaeffer: An Authentic Life. Wheaton, IL: Crossway Books, 2008.
Duriez, Colin. “Francis Schaeffer” in Handbook of Evangelical Theologians. Walter A. Elwell, ed. Grand Rapids, MI: Baker Book House, 1993.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
