FRANCIS SCHAEFFER:Vida & Pensamento-2/8-Guilherme de Carvalho

History and Influence of Theological Education

Founding of Westminster Seminary

• In 1929, Westminster Seminary was established in Philadelphia by a group of theologians, including notable figures like Graceam Maan and Cornélius Vantil.

• The seminary attracted many Brazilian Presbyterian theologians, such as Davi Charles Gomes, who studied there.

Princeton Theological Seminary's Legacy

• Princeton Theological Seminary, founded in the early 1800s, is crucial for understanding Shefer's life and work; it represents a significant phase in American Presbyterianism.

• Old Princeton emphasized a rational approach to theology over emotional expressions found in the teachings of Jonathan Edwards.

Divergence in Theological Emphasis

• Old Princeton theologians preferred rationality over emotional religious affections, leading to tensions with those influenced by Edwards' emphasis on feelings.

• Despite their rationalist leanings, discussions about emotions persisted within theological circles at Old Princeton.

Rise of Liberal Theology

• In the early 20th century, liberal theology from Germany began influencing North American seminaries, causing controversies regarding traditional doctrines like Christ's divinity and scriptural inerrancy.

• Charles Briggs' deposition highlighted these conflicts; Rod formulated the doctrine of biblical inerrancy as a response to liberal critiques.

Formation of New Denominations

• By the late 19th century into the early 20th century, conservative factions lost ground at Princeton due to rising liberalism.

The Role of The Fundamentals in the Emergence of Fundamentalism

Historical Context and Key Figures

• Oris do The Fundamentals was a Scottish theologian and Presbyterian who played a significant role in the early fundamentalist movement, which was influenced by figures like James Haw who supported Darwin's ideas.

• The initial phase of fundamentalism included some of the best American and English intellectuals committed to biblical inerrancy and core doctrines such as penal substitution, the divinity of Jesus, and Christ's dual nature.

• Evangelicals faced repression from liberal factions, leading to a ghetto mentality where they isolated themselves due to persecution, notably during events like the Scopes Trial that unfairly tarnished their reputation.

Personal Dynamics: Francis Schaeffer and Edith

• In 1935, Schaeffer married Edith; their contrasting personalities often led to conflicts. Schaeffer had explosive tendencies while Edith was multitasking but sometimes distracted.

• Despite their differences, Edith played a crucial supportive role during Schaeffer's difficult times. This dynamic illustrates the saying that behind every great man is a great woman.

Theological Development

• Following his marriage, Schaeffer pursued theological studies with Cornelius Van Til, an influential apologist known for presuppositional apologetics which shaped much of Schaeffer’s thought.

• Van Til’s teachings were rooted in Dutch Reformed theology influenced by Abraham Kuyper and Herman Bavinck. His approach differed significantly from other American Calvinists like Grudem or Rod.

Influence on American Christianity

• Van Til emphasized logical consistency within theology while allowing for paradoxes—an approach not universally accepted among reformed theologians.

• Through Van Til’s influence, Schaeffer integrated elements from both Princetonian Calvinism and Dutch Reformed traditions into his own theological framework.

Legacy of Cornelius Van Til

John Frame's Position in Apologetics

Relationship Between Key Figures

• John Frame is positioned between Francis Schaeffer and Cornelius Van Til, integrating aspects of both apologetic methods.

• Frame learned from Van Til's critique of neo-orthodoxy while also engaging with Schaeffer’s broader perspectives.

Theological Debates

• Frame preferred Emil Bruner's stance over Karl Barth in the discussion on natural theology and points of contact with unbelievers.

• Barth argued for a complete separation between nature and grace, while Bruner suggested that ethical connections could exist between Christianity and society.

Critique of Neo-Orthodoxy

• Schaeffer acknowledged the value in studying neo-orthodox authors despite opposing their movements, particularly favoring Bruner’s views on natural theology.

• Dick Cais, a disciple of both Vantil and Schaeffer, emphasized Schaeffer's preference for Bruner regarding theological discussions.

Schaeffer's Early Influences

Academic Context

• At seminary, Schaeffer encountered critiques from Vantil against Thomas Aquinas, influenced by Bavinck’s thoughts.

• The seminary environment was characterized by strict moral codes, including total abstinence from alcohol.

Personal Journey

• Schaeffer’s first study Bible was the Scofield Bible; he initially embraced dispensationalism before evolving his theological views.

The Rise of Institutional Purity

Divisions Within Denominations

• Carl McIntire introduced a principle emphasizing institutional purity within the church, leading to internal conflicts among Presbyterians.

• This resulted in splits within seminaries founded to escape liberalism; notable figures like Oliver Buzzwell aligned with McIntire.

Shift in Apologetic Approach

• Young Schaeffer believed in real points of contact between believers and non-believers based on shared truths—a view that sparked tension with Vantil.

Schaeffer's Evolving Theology

Engagement with Unbelievers

• Upon joining Faith Theological Seminary, Schaeffer advocated for preevangelization through philosophical dialogue rather than solely preaching.

Family Milestones

Church Growth and Challenges in Evangelical Ministry

The Evolution of Church Names and Divisions

• Discussion on the proliferation of church names due to perceived inadequacies in existing churches, highlighting a tendency to create new denominations.

Family Background and Contributions

• Introduction of Susan Shefer, born in 1941, as part of the Shafer family involved in church activities; emphasis on their evangelization efforts for children.

Frank Shafer's Journey

• Mention of Frank Shafer, who faced challenges from a young age and later distanced himself from evangelical churches, becoming critical of them.

Expansion of Ministry Efforts

• Description of the growth in children's ministry under Frank Shafer’s leadership, including successful Sunday schools that engaged many children.

Founding Children for Christ

• In 1945, the establishment of "Children for Christ" marked a significant expansion in their outreach efforts focused on youth evangelism.

Concerns Over Theological Liberalism

Missionary Initiatives Post-WWII

• In 1947, concerns about European youth post-WWII led to plans for a tour across Europe to assess conditions and potential support from American churches.

Observations During European Tour

• Frank Shafer visited 13 countries during his tour, engaging with various Christian leaders while observing the state of churches amidst rising theological liberalism.

Reactions Against Ecumenical Movements

• Discussion on the World Council of Churches' liberal tendencies which prompted many evangelicals to seek alternative associations free from liberal theology influences.

Critique of Liberal Worship Practices

• A personal account where Frank Shafer expressed horror at a liberal worship service he attended, contrasting it with more traditional practices he found more authentic.

Reflections on Orthodoxy vs. Liberalism

Chefer's Transformative European Journey

Exploration of Culture and Architecture

• Chefer visited numerous museums in Europe, driven by his curiosity about architecture. This experience provided him with a cultural education that significantly impacted his life.

• He gained insights into the historical context behind Christianity, which broadened his perspective beyond that of an American pastor.

Near-Disaster Flight Experience

• On the return flight, Chefer's plane encountered severe issues, almost crashing into the sea. The situation was dire enough to trigger a mayday call.

• His wife, Edit, prayed for him upon hearing news of the emergency on the radio, coinciding with Chefer’s own prayers during the crisis.

Spiritual Confirmation and Conviction

• After surviving the flight ordeal, Chefer interpreted this as a confirmation of his mission despite anticipating future challenges. He described this trip as one of the most significant spiritual experiences in his life after his conversion.

• He expressed certainty about their separation from modern incredulity and felt reassured about their position over the past two decades. Daily he sensed divine guidance in his life’s work.

Missionary Aspirations and Church Conference

• Despite feeling called to create a church distinct from secular culture, Chefer's appreciation for culture grew daily; he aimed to assist Europeans but was uncertain how to proceed effectively.

• A fundamentalist council organized a conference in Holland (Dergue) from August 12 to 19, 1948, intending to establish a parallel council against the World Council of Churches. This event marked a pivotal moment for Chefer’s ministry efforts.

Encounter with Hans Rookm

• At this conference, Chefer met Hans Rookm, an influential figure who would play a crucial role in shaping Chefer's understanding of art and its relationship with faith. Their initial conversation sparked mutual interest in art history and philosophy that lasted through the night.

Exploring the Journey of Hansm and His Philosophical Awakening

Background of Hansm

• Hansm, initially not a Christian, faced significant challenges in his life, including being imprisoned while serving in the army. During this time, he encountered Jesus.

Philosophical Exploration

• After his conversion, Hansm decided to study philosophy under Makes, a Christian philosopher. He was particularly interested in integrating philosophy with Christianity and discovered Reformed philosophy.

Artistic Aspirations

• Inspired by his newfound faith, Hansm aimed to develop the lordship of Jesus in various fields. Initially aspiring to be an artist, he later recognized his limitations and shifted focus to art history.

Contributions to Art Theory

• Hansm became a prominent evangelical art theorist, surpassing others like Poutiles (liberal) and Hanzurs von Baltazar (Catholic). His work significantly impacted evangelical thought on art.

Encounter with Chefer

• In 1948, Hansm met Chefer during a period of dissatisfaction with Dutch Christianity's spiritual depth. He noted that while Dutch Christians excelled in cultural critique, they lacked personal faith warmth.

Merging Traditions

• Recognizing disparities between Dutch Calvinism's intellectual rigor and Anglo-Saxon Christianity's piety, Hansm sought to merge these traditions into something new at Labri.

The Labri Initiative

• The Labri initiative aimed to combine cultural critique from Dutch Calvinism with the emphasis on personal piety from Anglo-American Calvinism. This approach was innovative yet rooted in Reformed tradition.

Understanding Shefer’s Influence