FRANCIS SCHAEFFER:Vida & Pensamento-4/8-Guilherme de Carvalho

The Journey of Chefer and the Birth of Labri

Early Developments (1951-1952)

• Chefer emerges from a crisis with renewed Christian joy and reality, marking the transition from 1951 to 1952.

• Priscila, studying in Lausanne, engages her peers in philosophical discussions, leading them to Chefer for answers.

• John Sandre visits due to Priscila's influence; he eventually converts and marries her.

Establishing Labri (1953-1955)

• The Schafers return to the U.S. in 1953; Chefer begins teaching theology while facing financial challenges.

• In 1954, they manage to return to Switzerland despite difficulties with their mission group.

• Photos show an aging Chefer as he battles cancer during his last years.

Divine Promises and Challenges

• In January 1955, Edite receives a divine promise about starting their ministry, which would become Labri.

• A literal avalanche threatens their home but symbolizes the beginning of Labri's story amidst growing religious tensions in Switzerland.

Religious Tensions and Relocation

• Authorities react against Chefer’s influence on local Catholics converting to Protestantism, leading to expulsion orders.

• Through prayer and unexpected support, they secure funds for a property purchase that allows them to stay in Switzerland.

Growth of Labri

• After overcoming expulsion threats, Chefer resigns from his previous church role and initiates Bible studies across various locations.

• Word-of-mouth leads more students to Labri; its reputation grows without modern advertising methods.

Media Recognition

• As interest increases, Chefer is invited to speak at universities; he meets influential figures like Hanold Molley who help expand Labri's reach.

• A journalist from Time magazine discovers Labri through personal connections; this coverage significantly boosts visibility and attendance.

Cultural Critique and the Role of Labri

The Context of Sheffer's Work

• During his time at Eton College, Sheffer began discussing modern cinema, including filmmakers like Bergman, despite the college's strict rules against watching films, even Disney.

• Eton College was known for its fundamentalist stance; students were not allowed to attend cinemas while Sheffer engaged in cultural critique and European cinema discussions.

Perception of Sheffer

• Some members of the movement viewed Sheffer as becoming worldly due to his associations with individuals who appreciated non-Christian art forms.

• He emphasized living life in light of God's existence and maintaining a balanced life based on truth amidst a polluted cultural atmosphere.

Labri as a Cultural Space

• Sheffer described Labri as akin to a gas mask that allows individuals to breathe and think clearly away from daily distractions before returning to their lives.

• Interest in Labri grew significantly post-1960, expanding beyond evangelical circles; Frank Schaeffer noted that his father valued secular culture for its own merit rather than merely as a means for evangelism.

Engagement with Contemporary Culture

• In the early 60s, Frank Schaeffer highlighted that his father was likely one of the few fundamentalists aware of Bob Dylan’s music.

• If alive today, Sheffer would engage with contemporary pop culture phenomena and seek dialogue with influential thinkers across various fields.

Shifting Approaches to Evangelism

• Sheffer aimed to create environments where atheists could discuss God without hostility; he believed understanding different perspectives was crucial for effective evangelism.

• His approach marked a departure from traditional fundamentalist separation, advocating for engagement rather than isolation from secular ideas.

Transformation within Labri

• Dick K. recounted how upon returning to Labri after some time, he found it had transformed into an environment focused on studying art rather than rejecting it outright.

• This shift indicated Sheffer's evolving understanding that while some aspects of culture required separation, others could be embraced for their inherent value.

Cultural Climate of the 1960s

• The 1960s were characterized by significant social upheaval (e.g., Vietnam War protests), which influenced young people's search for meaning through various cultural expressions.

• As new ideologies emerged regarding sexual liberation and drug use as spiritual experiences, Sheffer sought ways to respond thoughtfully to these trends among youth visiting Labri.

Recording Conversations at Labri

Insights into the Labri Ministry and Its Impact

The Evolution of Recorded Messages

• The chief initially reacted negatively to the idea of recording messages, but later embraced it when he saw the community engaging with the lectures.

• There were multiple workers at Labri, not just the chief; at one point, there were 15 workers present simultaneously.

• Lectures covered a wide range of topics including theology, philosophy, psychology, and even pop culture discussions like albums from The Beatles.

Establishment of Farel House

• The Farel House was built in honor of William Farel, a Swiss reformer, to serve as a study space with a library for student formation.

• Edit experienced a personal crisis typical among women involved in ministry—struggling with self-worth and the desire for personal fulfillment while serving others.

Edit's Journey Through Crisis

• Edit's crisis lasted only a few months; she found renewed purpose after witnessing the chief’s dedication to helping others.

• This period highlighted common struggles faced by women in ministry regarding their roles and contributions.

Key Publications and Conferences

• From 1965 to 1967, numerous lecture tours laid the groundwork for significant publications; "The Death of Reason" was published in 1968.

• This book is noted as an essential introduction to the chief's thought process and has been influential in theological discussions.

Participation in Lausanne Congress

• In 1974, the chief participated in the Lausanne Congress on World Evangelization where he delivered key lectures.

• He critiqued aspects of the Lausanne document regarding biblical inerrancy and initiated movements advocating for clearer interpretations within evangelical circles.

Influence on American Evangelicalism

• The chief’s lectures at prestigious institutions like Harvard created significant interest among diverse audiences despite many being agnostic or atheist.

• His arguments resonated deeply during his presentations, leading to intense engagement from attendees who were often unprepared for such intellectual discourse from evangelicals.

The Rise of Schaeffer and Evangelical Leadership

Schaeffer's Influence in the 1970s

• In the 1970s, Francis Schaeffer became a prominent figure in global evangelism alongside Carl Henry, Charles Colson, and C.S. Lewis.

• Frank Schaeffer, who had a troubled youth, experienced reconciliation with God during adolescence and transitioned into filmmaking.

• Billy Zeoli encouraged Frank to create films based on his father's works, leading to significant projects like "How Should We Then Live?" and "Whatever Happened to the Human Race?"

Impact of Film on Evangelical Engagement

• The release of these films resulted in massive evangelical gatherings; for instance, 6,600 attendees came to hear apologetics in Los Angeles.

• This surge marked a shift where many cities hosted large events focused on apologetics rather than traditional worship.

Establishment of Biblical Inerrancy

• In 1977, three years after Lausanne, the International Council on Biblical Inerrancy was founded following Hans Rookmaaker's death.

• Rookmaaker was recognized for his contributions to art and culture within evangelical circles.

Political Shifts Among Evangelicals

• During this period, Schaeffer led campaigns against abortion and liberal ideologies as evangelicals shifted from Democratic support to Republican alignment due to changing political stances on social issues.

• The Moral Majority movement emerged with Schaeffer being regarded as a key philosophical figure within it.

Personal Struggles and Legacy

• As he battled cancer in the late '70s, Schaeffer formed connections with Ronald Reagan which influenced his political engagement.

The Legacy of Francis Schaeffer and the L'Abri Movement

The Final Days of Francis Schaeffer

• Discussion on the negative impact of evangelical disasters, highlighting that Dutch leaders at L'Abri did not support Shefer's more republican vision.

• Susan recounts her father's last day, where he was conscious yet anxious about unfinished lectures and articles, indicating his dedication to his work.

• In moments of regained consciousness, Schaeffer expressed feelings of elevation or transcendence, suggesting a spiritual experience as he neared death.

• His final words to Susan were affirmations of truth when she asked if everything was true, marking a poignant moment before his passing.

Transition and Challenges for L'Abri

• After Schaeffer's death, L'Abri faced an initial crisis due to the absence of strong leadership comparable to Schaeffer’s influence amidst significant shifts in European and American Christianity.

• The 1980s saw a decline in interest towards L'Abri as new generations prioritized material success over existential inquiries, leading to reduced attendance despite ongoing operations across various countries.

Revival and New Leadership at L'Abri

• By the 1990s, there was a resurgence in interest towards L'Abri; operations resumed with renewed vigor after a period of stagnation following Schaeffer's death.