Add To Cart
Add To Cart
- Media Type▼▲
- Author / Artist▼▲
- Top Rated▼▲
In Truth with Love, Bryan Follis explores the theology and thinking that fueled the ministry of Francis Schaeffer, from his Reformed position to his understanding of fundamentalism. Follis examines Schaeffer's apologetic argument and the role of reason in his discussions and writings. The position Francis Schaeffer took against modernism and its applicability in this day of postmodernism are studied as well.
Number of Pages: 224
Publication Date: 2006
|Dimensions: 8.50 X 5.50 (inches)|
Francis Schaeffer was a well-known, extremely influentialapologist and thinker who made his mark defending orthodox truth inthe face of strong opposition. He was foremost in the vocation ofapologetic ministry, and he was a brilliant man whom God usedmightily during the decades of the 1960s, 70s, and 80s.
In Truth with Love, Bryan Follis explores the theologyand thinking that fueled the ministry of Francis Schaeffer, fromhis Reformed position to his understanding of fundamentalism.Follis examines Schaeffer's apologetic argument and the role ofreason in his discussions and writings. The position FrancisSchaeffer took against modernism and its applicability in this dayof postmodernism are studied as well.
This book is a beneficial resource for any Francis Schaeffer fanand any minister, teacher, or student who appreciates truth and itsdefense in the face of different kinds of opposition.
Follis devotes the first chapter to tracing where Schaeffers views fits in reference to Calvins understanding of the knowledge of God. In doing this, he traces Calvins influence on theologians like Edwards, Warfield, Kuyper, and Machen. Follis presents Schaeffer as an eclectic apologistinfluenced by both Machen and Van Tilwho preferred to think of himself as an evangelist rather than a proponent of any specific apologetic school. Hence, Schaeffer cannot be pigeon-holed as a presuppositionalist or an evidentialist.
The next chapter delves into the question of Schaeffers arguments and approach to evangelism. Context is so helpful, and I found that understanding how Schaeffer ran LAbri (or tried to let God run it and not get in the way) gave perspective to the man himself:
There was no grand strategy in Schaeffers ministry, for everything was allowed to develop in a relatively haphazard way, and this reflected his view that quietness and peace before God are more important than any influence a ministry, position, or activity may seem to give Schaeffers great concern was not to build an empire but to help the individual, and central to the work at LAbri was a personal compassion, based on careful and sympathetic listening (p. 47).
Schaeffers approach was centered around showing respect to unbelievers as those made in the image of God, and on showing compassion in the context of relationships and community. His commitment to people was pretty profound:
Everybody could come to their table, and [Schaeffer writes] drugs came to our place. People vomited in our rooms and we have girls come to our homes who have had three or four abortions by the time they are 17. Is it possible that they have venereal disease? Of course, but they sleep between our sheets (p. 58).
The third chapter ably defends Schaeffer against the charge of rationalism. Truth with Love had a previous life as a doctoral dissertation. It is here that a bit of the dryness of the academic approach peeks out. Nevertheless, the excellent documentation and refutation in the chapter are well worth it.
If nothing so far has intrigued you, buy the book for chapter four alone: Love as the Final Apologetic. Follis asks if Schaeffer is still relevant today, and it becomes clear that Christians need to listen to Schaeffer now more than ever. Working in Europe, which is several decades further down the path of apostasy than America, Schaeffers approach of treating unbelievers with respect and love, while taking their questions seriously, is what is the need of the hour. This chapter rattles the complacent.
Follis book was very helpful, but not without flaws. He repeatedly refers to Schaeffers spiritual crisis of 1951 without ever telling the reader exactly what it was (e.g. p. 161). This was somewhat irritating. Also bothersome was the authors repetition throughout the book. These deficiencies are almost not worth mentioning in comparison with the value of the information. Joost Nixon, Christian Book Previews.com