Schaeffer's Perspective on Criticism & Attacks

God willing, I will push and politick no more.... The mountains are too high, history is too long, and eternity is longer.  God is too great, man is too small, there are many of God's dear children, and all around there are men going to Hell.  And if one man and a small group of men do not approve of where I am and what I do, does it prove I've missed success?  No; only one thing will determine that—whether this day I'm where the Lord of lords and King of kings wants me to be.  To win as many as I can, to help strengthen the hands of those who fight unbelief in the historical setting in which they are placed, to know the reality of 'the Lord is my song,' and to be committed to the Holy Spirit—that is what I wish I could know to be the reality of each day as it closes."

 - Francis A. Schaeffer, Letters of Francis A. Schaeffer: Spiritual Reality in the Personal Christian Life, ed. with intro. by Lane T. Dennis (Westchester, Ill.: Crossway Books, 1985), p. 39.

Presupposing: The Apologetics of Francis Schaeffer and Cornelius Van Til

Amidst all the strange events of the 1960s—flower children, hippies, marches for peace and marches for Jesus—when college students were challenging the establishment, the Vietnam War, racism, and conventional social structures, an even stranger thing happened. A squeaky-voiced little man in knickers, who in 1948 felt called of God to become a missionary and to move with his family to a lonely chalet in the Swiss Alps (knowing not a word of local language), began to attract young intellectuals from all over the world.

Francis A. Schaeffer (1912-1984) had written no books or popular articles in those early years.1 He made no broadcasts or tape-recorded messages in his early ministry.2 Yet by the end of the decade Schaeffer's remote chalet had become a place of refuge for young people searching for answers to life's deepest and most troubling questions. This phenomenon would come to be known world-wide as “L'Abri” (French for “the shelter”).

Rev. Louis Gifford Parkhurst, Jr., who served the Schaeffers as their pastor in the last years of Dr. Schaeffer's life, describes L'Abri's beginning:

L'Abri began in a very real way with Priscilla [Schaeffer's daughter] on the weekend of May 6, 1955. She brought home from college a girl who had many questions, and so began the flow of people. L'Abri came to be a spiritual “shelter” for people with real and honest questions. God's hand was so obviously in the work that Dr. Schaeffer courageously wrote his mission board on June 5 and resigned. He asked that all salary be cut off immediately, and he told of the beginning of L'Abri Fellowship. The Schaeffers had had the reality of the existence of God demonstrated to them in real ways up to that point, and L'Abri was begun simply from a desire “to demonstrate the existence of God by our lives and our work.” 3

From this humble beginning Schaeffer's work began to grow and to attract attention. In the late 1960s Schaeffer began to speak at American colleges like Wheaton in 1967 and, later, at Westminster Seminary. By the end of the decade and the beginning of the next Schaeffer was speaking at Harvard (1968), Princeton (1972) and Yale (1973) as well as some prestigious universities in Europe and Asia.4 It was during this same period that Schaeffer began to publish his lectures in book form.

The Full Stature of Women as Servants of Christ in His Church - Part 11/11

Conclusion

and

What's A

Search Committee

To Do?

We began this series with a hypothetical pastoral search committee faced with a dilemma. They need a pastor but all the applicants are women!

After our brief survey of the key texts that are involved in the complementarian-egalitarian debate, what should our search committee now conclude?

The Full Stature of Women as Servants of Christ in His Church - Part 10

WOMEN ELDERS
AND OUR
MALE-BIASED
TRANSLATIONS




Paul's instructions for choosing elders/overseers fuel our case that, contrary to traditionalist interpreters, Paul not only saw women as vital participating church members, but that he actually had both genders in mind for the jobs of pastors, elders, and deacons.

 We looked at 1 Timothy 2 in the last few blogs. In the next chapter, 1 Timothy 3, and in Titus 1:5-2:5, Paul gives us  lists of qualifications that most churches today include in their pastoral selection process.

After asserting in 1 Timothy 2 that women will be restored by faith and faithfulness, he goes on in chapter 3 to say, literally, "Whoever aspires to be an overseer desires a noble task." It does not say, as some translations have it, "If any man desires" but it says literally, "if anyone" does.

The Full Stature of Women as Servants of Christ in His Church - Part 9

THE

SPEAKING ROLE

OF WOMEN

 IN THE

NEW TESTAMENT

CHURCHES - 2c

From an Obscure Word to an Interpretation that Illumines the Whole Chapter
 
So far, we've looked at several possible ways to interpret Paul's statement in 1 Timothy 2:12-14 that many take as restricting women from teaching or speaking in church. All of these proposed interpretations make sense and show that an anti-woman rendering of this passage is unnecessary.
 
But there is another scenario that not only explains Paul's meaning in this verse but also brings the whole chapter together into a meaningful whole. (Remember that when we looked at the entirety of chapter two, we found it riddled with problematic statements.)

Who Is My Neighbor?

The Lord's Prayer in Arabic

How far we've come....

The American backlash against Muslims since 9-11-2001 has infected many Christians' attitudes toward the people of Islamic faith. There was a time when the Evangelical's opinion of Muslims was simply that they needed to be missionized and evangelized. We recognized the danger of some radical elements, but coercive and violent forms of persuasion were not commonly given respect in serious consideration of how to interact with Muslims.

Rather, we thought of sending missionaries and teams of evangelists, either covertly or overtly, to convey the unconditional love of Jesus. And we did so recognizing the dangers.

Lately, that love has not seemed so unconditional, at least if you gauge it by the eroding Evangelical-American attitudes that seem to becoming more hostile and widespread daily.

The Full Stature of Women as Servants of Christ in His Church - Part 8

THE

SPEAKING ROLE

OF WOMEN
IN THE
NEW TESTAMENT
CHURCHES - 2b



We continue our discussion of 1 Timothy 2:11-14 by noting that there are several plausible explanations for Paul's words, other than taking them to mean women cannot lead or teach men. The fact that other explanations are possible should signal for us the inadvisability of using this passage to dogmatically restrict woman for exercising their Spirit-given gifts for the edification both sexes in the church.

The Full Stature of Women as Servants of Christ in His Church - Part 7

THE

SPEAKING ROLE

OF WOMEN

IN THE

NEW TESTAMENT

CHURCHES - 2a

The Issue at Ephesus
And the Infamous 1 Timothy 2:11-14

So what's the deal with Paul's comments about keeping women silent and restricting them from teaching in 1 Timothy 2:11?

Doesn't he say a woman should learn in silence?

Well, the word used for silence, hesuchia, more literally means "quietness." When Paul instructs women to learn with quietness and submission, he is simply telling them to be cooperative. Some scholars point out that just by commanding women to be taught, Paul was advocating a significant liberating advance for that culture from the perspective of both Jews and Greeks. It is as though he said, "Let the women go to seminary and get their M.Div. degrees." It may be that the women Paul refers to did not even know how to behave in such a context.

Why then, our hypothetical search committee asks, does Paul explicitly say in 1 Timothy 2:12-14 that women may not teach or hold authority over men?

"I do not permit a woman to teach or to have authority over a man; she must be silent [hesuchia: quiet]. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner." (1Tm 2:12-14)

This seems to contradict all we have been saying -- and all the New Testament is saying -- about women and their total equality with believing men as priests. But just how explicit is Paul in this chapter?

The Full Stature of Women as Servants of Christ in His Church - Part 6

THE
SPEAKING ROLE
OF WOMEN
IN THE
NEW TESTAMENT
CHURCHES - 1



We began this series with a hypothetical pastoral search committee considering applicants, all of whom turn out to be women. We can imagine that after hearing the evidence we've considered so far, someone would raise this objection:

"Why does Paul then instruct women to remain silent in 1 Corinthians 14:34-36 and 1 Timothy 2:11?"

There are a number of possibilities that would reasonably explain Paul's comments.

W-W-I-D (What Would Isa DO?) - When One in Four People Call Jesus Isa

The Lord's Prayer in Arabic

Did you know there are nearly 50 references to Jesus Christ in the Quran?

Ever wonder what the Quran actually says about him?

You'll find each reference presented with many other helpful resources on the Tools and Resources page of JesusAndTheQuran.org.

JAQ is an organization committed to helping Christians build a constructive dialogue with their Muslim neighbors and friends. It asks a simple and profound question:

"If one in four people on the planet considers himself/herself a Muslim, shouldn’t we learn how to talk with them well?"

In an age when 1400 years of tensions between Christians and Muslims has come to a constant simmer at near-boil, immanent-spill capacity, isn't it time that we all take the initiative to really understand each other and better communicate the faith we hold so dear to our hearts?

How would you share the gospel lovingly with a Muslim?

Consider the compassionate and creative example in this video of JAQ member Jon Stallsmith.