Transferal Concepts of ‘Abri

Dedication

This study is affectionately dedicated to my wife, Young Soon, our daughter Ruth Sunlye and
our son Allan Joseph (AJ). You have supported me through this whole project and now you are
working with me to live what has been presented here. The new chapter in our lives has finally
begun.

This study is also dedicated to all the generations of the L’Abri Family, past, present, and future.
May you always be known for the mark of the Christian that you have taught, in principle and in
practice, true truth in its most complete form.

Acknowledgements

The author greatfully acknowledges those who made this study possible. He is grateful to Dr.
Donald Mac Cullough, Senior Vice President and Dean of Graduate Education, for his excellent
advice and for supervising the whole process of this study. The author especially acknowledges
Dr. Lyn Brown for his many hours and energy spent in giving valuable suggestions and
assistance after reading and rereading the manuscripts, and also for his exceptional kindness in
supplying special reference works for this study from his own library.

Return to Family Values Index Page

© 1997 by Allan L. Winger

Chapter 1

Introduction

The steep mountain road seems to go on forever. With each passing glimpse of the valley below
and the mountains above, you wonder how God could have created something so beautiful. Then
you drive right through the village you have been looking for because it is so small. After you
turn around, you stop at the only cafe and ask directions. Even though they speak French and you
speak English, they understand. They point you up the road to a large chalet.

When you knock on the door someone opens with a warm-hearted, "Can we help you?" Choking
on every word, you give the reason why you are there. The same person asks, "Have you had
anything to eat?" At this Christian home they feed the body first. Then they feed the soul.

What is inside this chalet and many others that are in this same village? What has inspired
thousands to come, one at a time, to this village that seems to be out in the middle of nowhere? Is
it possible that here lies the answers to many questions, including those about home and family?
Is it possible that within these warm wooden walls there lies a Christian lifestyle that is a model
for the 21st century?

Purpose of the Study

The purpose of this study is two-fold:

(1) to identify the transferable concepts related to Christian growth taught at L’Abri.
(2) to propose ways these concepts could be integrated into the Christian home.

Importance of the Study

At the end of the second chapter of Luke, the writer states in verse 52, "And Jesus grew in
wisdom and stature, and in favor with God and men" (NIV). In a very concise manner this verse
states that Jesus experienced intellectual growth, physical growth, spiritual growth, and social
growth. In other words, Jesus experienced growth in every facet of His life. Every Christian
home should emulate this perfect model of Christian growth. How that is to be done in the post-
Christian era of today however raises many questions.

This study proposes to closely examine one Christian home that has been, and continues to be,
successful in answering those questions. It is called L’Abri Fellowship and it was founded by Dr.
Francis A. Schaeffer and his wife Edith Seville Schaeffer. It is important to do this study in order
that future generations may have at least one reference point for establishing the Christian homes
of tomorrow. This reference point needs to be biblically based and L’Abri has that connection..

Statement of the Problem

The Christian home should be established on a firm foundation of biblical truth — absolute truth.
The problem is that the Christian family who will step into the third millenium has been
unwittingly secularized. The Bible is slowly being replaced by the latest management manual or
psychology book. Truth has become a combination of unreformed 19th century pietism and
unbridled 20th century pragmatism. If it works it is truth and if it is truth, then it must be biblical.
This is a backwards concept. A return to the Bible first in every facet of Christian growth is still
the only road to follow. This study will attempt to walk that road.

Organization of the Study

The first chapter of this study contains an introduction to the subject and an outline for the
remainder of the study. For a brief survey of the study, refer to the Table of Contents.

Chapter 2 will consider the written framework of the Bible for Christian growth. References will
be provided that coincide with the four areas of growth identified in Luke 2:52.

Chapter 3 will examine the written framework of L’Abri Fellowship. This will be done by briefly
surveying the two contents and two realities of L’Abri as they are found in the many books and
articles written by Francis and Edith Schaeffer.
Chapter 4 will discuss the structure of L’Abri Fellowship as it relates to fostering Christian
growth. It will also provide a personal look into the daily activities or regimen of a guest or
student at a branch of L’Abri.

Chapter 5 will briefly summarize the findings of the study. This will be done by presenting ways
to apply the transferable concepts of L’Abri to other Christian homes.

The standard bibliography after this fifth chapter contains a complete listing of all the sources for
this study in particular. The first appendix after the bibliography will provide information for
contacting L’Abri Fellowship. This will also include the audio-visual duplication service. The
second appendix will be an unconventional bibliography that is as complete as possible on the
works of the Schaeffer family and L’Abri Fellowship. It is provided so that others may do their
own research if desired. The third appendix will present examples of worksheets designed to
assist the reader in developing a Christian growth management program.

Presuppositions in the Study

It should be understood throughout this study that the writer believes in the divine inspiration
and authority of the Scriptures. By this is meant that there was a miraculous guidance of the Holy
Spirit in their original writing, extending to all parts of the Scriptures equally. This applies even
to the choice of words, so that the result is the very Word of God, the only infallible rule of faith
and practice. Moreover, it is also the conviction of this writer that God has exercised such
singular care and providence through the ages in preserving the written Word, that the Scriptures
as we know them are in every essential particular as originally given and contain all things
necessary to salvation (PCB, 1993).

Limitations of the Study

The study of a ministry that has existed for over forty years and has influenced the lives of many
people, could be a very involved project. We will attempt to be as concise as possible in
developing those core elements that could become a part of other Christian homes. As a general
rule and as much as possible, all instruction and advice will be based on what is taught in the
Word of God.

Definitions of Terms Used in the Study

Daily Regimen. A systematic schedule of daily events designed to enhance or foster Christian
growth in the individual as well as the group or body.
Dogma. A doctrine or body of doctrines concerning faith or morals formally stated and
authoritatively proclaimed by a church (Woolf, 1980, p. 334).
Dogmatic. Marked by authoritative, often arrogant, assertion of opinions or beliefs (Landau,
1966, p. 189).
Dogmatism. Positive or arrogant assertion, as of opinions or beliefs (Landau, 1966, p. 189).
Existential. Relating to and dealing with moment-by-moment human existence. Empirical reality
as opposed to mere theory (Schaeffer, F.A., 1982 Vol. 1, p.200).
Existentialism. A modern theory of man that holds that human experience is not describable in
scientific or rational terms. Existentialism stresses the need to make vital choices by using man’s
freedom in a contingent and apparently purposeless world (Schaeffer, F.A., 1982 Vol. 1, p.200).
Framework. Using the analogy of a building as Paul does in 1 Corin. 3:10-15, the foundation is
Jesus Christ. What is built on that foundation by faithful hearers and doers of the Word is the
framework. With much prayer and supplication to God the Father, it is hoped that this
framework will be judged in the end to be gold, silver, and precious stones, and not wood, hay,
or straw.
Orthodox, orthodoxy. Conforming to established doctrine, especially in religion (Woolf, 1980, p.
804).
Pietism. A 17th century religious movement originating in Germany in reaction to formalism and
intellectualism and stressing Bible study and personal religious experience (Woolf, 1980, p.
862).
Pragmatic. Related to matters of fact or practical affairs often to the exclusion of intellectual or
artistic matters: practical as opposed to idealistic (Woolf, 1980, p. 896).
Pragmatism. An American movement in philosophy founded by C. S. Peirce and William James
and marked by the doctrines that the meaning of conceptions is to be sought in their practical
bearings, that the function of thought is to guide action, and that truth is preeminently to be
tested by the practical consequences of belief (Woolf, 1980, p. 896).
Seen World. That which man can see, smell, taste, hear and touch.
Sine qua non. [LL, without which not]: an absolutely indispensable or essential thing (Woolf,
1980, p. 1075).
Space-Time. A term used by Dr. Schaeffer to simply say that something really happened in a
particular place and at a particular time. The assassination of Abraham Lincoln was a real space-
time event. So was the death, burial, and resurrection of Christ. So will be the Second Coming of
Christ.
Structure. How a group of individuals are organized into an effective body of believers, each
having a separate function that interrelates to the other members.
Transferable Concept. A fundamental principle or rule of conduct that has the following results
in the Christian life:
(1) It guides the Christian through continued spiritual growth and effectiveness in serving the
Lord.
(2) It is so effective that the Christian wants to pass it on (transfer it) to others.
Unseen World. That which man cannot see, smell, taste, hear or touch. That world which is
primarily ascribed to God, Satan, angels and demons.

Questions to Be Answered

This study on the transferable concepts of the L’Abri ministry will attempt to answer the
following questions:
1. In what way does the Bible identify how an individual is to grow in the ways of the Lord?
2. What are the transferable concepts taught at L’Abri?
3. How does L’Abri Fellowship structure its day-to-day ministry so as to promote the growth of
an individual in a biblical way?
4. How can the concepts taught by L’Abri Fellowship be transferred to other Christian homes?
 Areas of Contribution

The results of this study will be beneficial to: (a) Christian homes that are looking for a family
structure and daily regimen that works for the immediate family as well as an extended family if
opening their doors to others becomes their calling, and (b) Christian Church leaders and
counselors who are looking for effective ways to guide the families they shepherd into the 21st
century and beyond.

Back to Contents Go to Chapter 2

Chapter 2
The Written Framework From Scripture

"And Jesus increased in wisdom"

1. Intellectual Growth:
a. Word Study - "Jesus"
b. Word Study - "Increased"
c. Word Study - "Wisdom"
d. Interpretation of the Phrase
e. Application

"And Jesus increased in stature"

2. Physical Growth:
a. Word Study - "Stature"
b. Interpretation of the Phrase
c. Application

"And Jesus increased in favor with God"

3. Spiritual Growth:
a. Word Study - "Favor"
b. Word Study - "God"
c. Interpretation of the Phrase
d. Application

"And Jesus increased in favor with man"

4. Social Growth:
a. Word Study - "Man"
b. Interpretation of the Phrase
c. Application
d. Conclusion
 Prepared by Allan L. Winger, 1996

Chapter 2

The Written Framework from Scripture

The purpose of this chapter is to consider the written framework of the Bible for Christian
growth. The verse chosen for this consideration is Luke 2:52. It was chosen because (1) it
describes Christ and all Christians are to emulate Him, (2) it contains all four areas of growth
which a normal person should experience, and (3) it can be easily memorized and therefore
utilized as a basic reference point for Christian living.

A grammatical diagram of the verse has been given below. In this way key words and separate
phrases can be seen more clearly. This diagram will be used in upcoming sections to identify the
specific phrase that each section is addressing.

Grammatical Diagram of the Verse

In addition to the use of the above diagram to identify the specific phrase, each area of Christian
growth in this verse will be addressed in three ways. First, word studies will be presented for the
key terms in the phrase. Second, an interpretation of each phrase will be provided. Third,
applications as to how the content of the particular phrase can be applied in this day and age will
be given.

Intellectual Growth

Word Study - "Jesus"

The name "Jesus" in this phrase is the Greek word (ee-ay-sooce’) [Strong’s Number 2424]. It is
derived from the Hebrew word (yeh-ho-shoo’-ah) [Strong’s Number 3091], which means
Jehovah is salvation. Iesous is translated in the AV (Authorized Version: the 1611 King James)
as: Jesus (972), Jesus [Joshua] (2), and Jesus [Justus] (1); (total 975) (Logos, 1995).

Foerster (1965, pp. 287-290) writes that the name borne by Jesus is in the first instance an
expression of His humanity. It is by this name that He is discussed among the people. Second,
the name is not accidental. In Matt. 1:21 the angel tells Joseph, "And she (Mary) will bear a Son;
and you shall call His name Jesus, for it is He who will save His people from their sins" (NASB).
Third, the name Jesus is important because of the historicity of Jesus. For those who would
portray Jesus as a myth, it is documented in more places than just the Bible, that He really did
exist.

Word Study - "Increased"

The word "increased" in this phrase is the Greek word (prok-op’-to) [Strong’s Number 4298]. It
is derived from (pro) [Strong’s Number 4253], which means before. It is also derived from
(kop’-to) [Strong’s Number 2875], which means to cut down. Prokopto is translated in the AV
as: increase (2), be far spent (1), profit (1), proceed (1), and wax (1); (6 total) (Logos, 1995).

First, Stählin (1965, p. 714) writes that the New Testament concept of this word is most clearly
seen in the way it used in 1 Tim. 4:15. Paul, in teaching Timothy what he should do with what he
has learned, writes, "Take pains with these things; be absorbed in them, so that your progress
may be evident by all" (NASB). Secondly, the concept of this word is seen in Gal. 1:14. In
writing about his non-Christian past, Paul speaks of his progress in becoming a full Jew. He
writes, "and I was advancing in Judaism beyond many of my contemporaries among my
countrymen, being more extremely zealous for my ancestral traditions" (NASB).

Word Study - "Wisdom"

The word "wisdom" in this phrase is the Greek word (sof-ee’-ah) [Strong’s Number 678]. It is
derived from (sof-os') [Strong’s Number 4680], which means wise. Sophia is translated in the
AV only as wisdom (51 total) (Logos, 1995).

According to Wilckens (1965, p. 514), this word epitomizes a pious manner of life which shapes
the character and which finds expression in early and astonishing knowledge of the Law. An
example of this kind of wisdom is also found in Mk. 6:2-3 where it is written, "And when the
Sabbath had come, He began to teach in the synagogue; and the many listeners were astonished,
saying, "Where did this man get these things, and what is this wisdom given to Him, and such
miracles as these performed by His hands? Is not this the carpenter, the son of Mary, and brother
of James, and Joses, and Judas, and Simon? Are not His sisters here with us?" And they took
offense at Him" (NASB).

Interpretation of the Phrase

It is written in verse 46, "And it came about that after three days they (Mary and Joseph) found
Him in the temple, sitting in the midst of the teachers, both listening to them, and asking them
questions." (NASB). Caird (1978, p. 66) states, concerning this episode in the temple, that at the
age of twelve a Jewish boy became a son of the Law (bar mitzvah). He was then able to accept
for himself the responsibilities and obligations to which his parents had committed him by the
rite of cicumcision. Geldenhuys (1951, p. 131) writes that it was generally admitted that it was a
custom for the pupil to present and answer questions. This kind of discourse formed an essential
element in the ancient Jewish method of instruction. Morgan (1931, p. 46) explains verse 52 by
stating that Jesus had to face problems. He had to seek for information. He had to find out. He is
seen having to hack His own way on (literal meaning of the word "increase). Jesus advanced in
wisdom by constantly filling His mind with new and different truths.

Application

Hughes (1978, p. 2) states that intellectual growth is, "Reading; studying; academic life;
discerning right from wrong; being exposed to and involved in cultural activities and events;
being knowledgeable of world events. The world has a craving for instant gratification. It is not
easy to slow down and read a book. But the rewards that come from opening the human
imagination with the printed page far surpass anything that might be seen on television, in the
movie theater, or an amusement park.

Physical Growth

Word Study - "Stature"

The word "stature" in this phrase is the Greek word (hay-lik-ee’-ah) [Strong’s Number 2244]. It
is derived from (hay-lee’-kos) [Strong’s Number 2245], which means how great. Helikia is
translated in the AV as: stature (5) and age (3); (total 8) (Logos, 1995).

Schneider (1965, pp. 941-942) states that this word speaks of the age of physical maturity, the
age of discretion, adult life. It can also be used theologically to mean completeness in Christ.
This is shown in Eph. 4:13 where Paul writes, "until we all attain to the unity of the faith, and of
the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs
to the fullness of Christ" (NASB). With this in mind it matters not whether the word means
mature age or full physical maturity. Stature in Christ is more important.

Interpretation of the Phrase

For interpretation of the second phrase, verse 40 should be examined as a comparison with verse
52. There it is written, "And the child continued to grow and become strong, increasing in
wisdom; and the grace of God was upon Him" (NASB).

Morgan (1931, pp. 43 & 46) states that verse 40 talks of the first twelve years of the life of Jesus,
His childhood. Verse 52 speaks of the next eighteen years between boyhood and maturity. The
first verse speaks of normal physical growth that no one can control by the will. The second
verse states that He "advanced in growth," practicing the culture of the body, and the restraint of
the body, holding passion under the mastery of principle.

Application

Hughes (1978, p. 2) writes that physical growth is, "Keeping in good physical condition;
maintaining proper weight; eating a well-balanced diet; getting proper rest and exercise; not
contaminating the body with any destructive force." There is nothing wrong with the current
craze for physical fitness as long as it is maintained as just part of the Christian life and not all of
it. Then it becomes a humanistic religion that replaces true Christianity.

Spiritual Growth

Word Study - "Favor"

The word "favor" in this phrase is the Greek word (khar’-ece) [Strong’s Number 5485]. It is
derived from (khah’-ee-ro) [Strong’s Number 5463], which means to rejoice or be glad. Charis is
translated in the AV as: grace (130), favor (6), thanks (4), thank (4), pleasure (2), and
miscellaneous other words (7); (total 153) (Logos, 1995).

Strong (Logos, 1995) writes that this word speaks "of the merciful kindness by which God,
exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in
Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues."

Conzelmann (1965, p. 392) also compares the usage of this word in Luke 2:52 to that in Luke
1:30. This is where the angel is telling Mary about her becoming the mother of Jesus. Luke
writes, "And the angel said to her, ‘Do not be afraid, Mary; for you have found favor with God’"
(NASB).

Word Study - "God"

The word "God" in this phrase is the Greek word (theh’-os) [Strong’s Number 2316]. It is not
derived from another Greek word. It is translated in the AV as: God (1320), god (13), godly (3),
miscellaneous other words (5); (total 1341) (Logos, 1995).

Stauffer (1965, p. 101) discusses the usage of this word in the confession and practice of early
Christianity. The first biblical reference that is mentioned is Mk. 12:29 where Jesus quotes the
great shema from Dt. 6:4. Those words are, "Hear, O Israel, the Lord our God, the Lord is one
(NIV). This verse is used to show that monotheism should not only be a firm part of Jewish
tradition. It should be a firm part of Christian tradition as well.

Interpretation of the Phrase

For the interpretation of this phrase Morgan (1931, pp. 46-47) compares the content of this
phrase with that of the phrase in verse 40 that is similar. As a child the grace of God was on Him.
Now, as He is passing through boyhood to full maturity, Jesus is living in grace. He lived in all
the years of development, maintaining His fellowship with God, by the side of God. Thus we see
the spiritual development of Jesus under the constraint of a will submitted to God.

Application

Hughes (1978, p. 2) states that spirtual growth is, "Spending time with God in prayer,
meditation, worship, and Bible reading, study and memorization; following and living the day-
to-day experiences of the Christian life." Starting the day with devo’s (devotions) is one example
of how all the above can be put into one exercise.

Social Growth

Word Study - "Man"

The word "man " is the Greek word (anth’-ro-pos) [Strong’s Number 444). It is derived from
(an’-ayr) [Strong’s Number 435], which means man or husband. Anthropos is translated in the
AV as: man (552), not translated (4), and miscellaneous other words (3); (total 559). Strong goes
on further to define the word anthropos as a generic term that includes all human individuals
(Logos, 1995).

Jeremias (1965, p. 364) states that anthropos means "man" as a species that is distinct from
animals (Mt. 12:12), angels (1 Cor. 4:9), Jesus Christ (Gal. 1:12), and God (Mk. 11:30). It is
further stated that this term denotes not only the sinfulness of human nature. Anthropos also
denotes the temporal nature of earthly life as compared with life in eternity.

Interpretation of the Phrase

Hendriksen (1978, p. 186) writes that this phrase shows that what was written in Prov. 3:4 was
fulfilled in Jesus. Starting with verse three it is written: "Do not let kindness and truth leave you;
bind them around your neck, write them on the tablet of your heart. So you will find favor and
good repute in the sight of God and man" (NASB).

Liefeld (1976, p. 852) states that the good reputation Jesus enjoyed with men was continued in
the Church. In Acts 2:46-47 it is written, "And day by day continuing with one mind in the
temple, and breaking bread from house to house, they (the Church) were taking meals together
with gladness and sincerity of heart, praising God, and having favor with all the people. And the
Lord was adding to their number day by day those who were being saved" (NASB).

Getz (1969, p. 111) says that this statement in context reveals that Jesus had just amazed the
doctors in the temple with His wisdom and knowledge (Acts 2:46-47). In other words Jesus was
growing in relationship to people around Him. His personality showing through His humanity
was gracious.

Application

Hughes (1978, p. 2) defines social growth by saying that it is "Being with people; giving your
life in a witness and ministry to others; growing, serving and sharing with fellow believers in
Christ; worshipping with God’s people; using leisure time and recreational activities to
maximum benefit; social action involvement." There is more to church than just the sermon or
the music. There is a time to be by oneself. There is also a time to be with others. A good balance
between the two is important.

Conclusion

Luke 2:52 clearly shows the life that all Christians should emulate. It contains all four areas of
Christian growth that each member of the Church should have some level of control over. It is an
excellent teaching tool for the family. It is also a user friendly reference point for continuing with
what will be discussed in the chapters to follow.

© 1997 by Allan L. Winger

Chapter 3
The Written Framework of L’Abri:
Two Contents, Two Realities
"And the Schaeffers grew in doctrine"

1. Basic Premise - The first content: sound doctrine

a. Book Summary - Genesis In Space and Time
b. Book Summary - Joshua and the Flow of Biblical History
c. Article Summary - "The Watershed of the Evangelical World"
d. Personal Involvement One - "The Lausanne Covenant"
e. Personal Involvement Two - The International Council on
Biblical Inerrancy
f. Book Summary - Lifelines

"And the Schaeffers grew in mature dialogue"

2. Basic Premise - The Second Content: Honest Answers to Honest

Questions
a. Book Summary - The Basic Schaeffer Trilogy
(1) The God Who Is There
(2) Escape From Reason
(3) He is There and He is Not Silent
b. Book Summary - Hidden Art

"And the Schaeffers grew in their relationships with their

God"

3. Basic Premise - The First Reality: True Spirituality

a. Book Summary - True Spirituality
b. Book Summary - Death In The City
c. Book Summary - Affliction

"And the Schaeffers grew in their relationships with their

neighbor"

4. Basic Premise - The Second Reality: The Beauty of Human

Relationships
a. Book Summary - The Mark of the Christian
b. Summary of Two Articles
(1) "The Secret of Power and the Enjoyment of the Lord"
(2) "Oneness in the Lord Above Nationality"
c. Book Summary - L’Abri

Prepared by Allan L. Winger, 1996

Chapter 3
 The Written Framework of L’Abri

The purpose of this chapter is to consider the written framework of L’Abri Fellowship. For this
consideration a selection of books and articles by Francis and Edith Schaeffer have been chosen.
They were chosen because like all of the writings of L’Abri Fellowship (1) they are biblically
based, (2) they address one or more of the four areas of Christian growth, and (3) they are
relatively easy to understand and therefore make good basic references for the Christian life.

Dr. Schaeffer, in the March, 1973 issue of Eternity, wrote the following:

In our books [those of he and his wife] we have tried to do five things for our readers: 1) instill
the strong content of a clear doctrinal position; 2) give honest answers to honest questions; 3)
maintain a thorough intermingling of the spiritual, the intellectual and the cultural aspects; 4)
emphasize the reality of an individual relationship with the God who is there; and 5) insist on
beauty in our human relationships, so that we treat all men as made in the image of God and our
brothers in Christ as truly our brothers (p. 76).

The overall purpose of the writings of Francis and Edith Schaeffer is to show that the lordship of
Christ extends to every area of life. This is point three above. The other four points listed are the
core subpoints of that main message. These four subpoints were later presented in more detail as
a formal address by Dr. Schaeffer at the International Congress on World Evangelism, Lausanne,
Switzerland, in July 1974. The text of this address later became a pamphlet entitled Two
Contents, Two Realities (InterVarsity, 1974).

Grammatical Diagram of the Purpose

In keeping with the structure presented in chapter two, the grammatical diagram above is a
construction of the four subpoints previously mentioned. This diagram will be used in upcoming
sections to identify the specific area of Christian growth that is being covered by the written
works being surveyed.

In addition to the use of the diagram, each written work surveyed will be addressed in three
ways. First, the main thrust of each section will be presented by summarizing the corresponding
portion of Two Contents, Two Realities. Second, the main points of one or more of the written
works of the Schaeffers will be summarized. Third, the comments of other writers about what
has been written will be given.
 A Clear Doctrinal Position

Basic Premise - The First Content: Sound Doctrine

Dr. Schaeffer (1974, pp. 7-14) writes that the first content is a clear doctrinal content concerning
the central elements of Christianity. Christianity is a specific body of truth. The Christian must
never say, "Don’t ask questions, just believe." The content that is taught will always be more
than that, and how it is presented will depend upon the people with whom we are working (e.g.
dock worker vs. college student). Christians should never try to teach Christianity apart from the
intellect and academic study. There is a system to Christianity but it is about a God who was
there before creation. God existed before the Fall of man and He continues to exist today. The
first half of Genesis should always be treated as real space-time history. Therefore the system
that God has created should not be twisted around by man.

Dr. Schaeffer (1974, p.11) goes on to explain this by saying that the secular world’s middle-class
standards should never be considered to be equal to the absolutes in the Bible. Christians that
have a different lifestyle (dress, etc.) should be treated as Christians and not rejected because
they are different. Racial prejudice has been a good example of this. Therefore, once the strong
content is developed in words, it must also be exercised in practice. A body of truth is worthless
without the feet to make it move forward. Dr. Schaeffer (1974, p. 13) applies this principle by
saying that if the practice of that truth costs the Christian a job for instance, then that is a price
that the Christian must be willing to pay.

Part of that cost, on the other hand, should never be to compromise biblical truth in the name of
religious cooperation. This will lead to a weakening of sound doctrine, especially as it concerns
the inerrancy of Scripture. In like manner Christians should not allow denominational differences
to pull us apart as the body of Christ. Loyalty to God should prevent Christians from falling into
this trap.

In summary then there must be first a strong emphasis on content. Second, there must be a strong
emphasis on the Bible as truth, especially in the first half of Genesis. Third, there must be a
strong emphasis upon the practice of that truth. Fourth, the stand for the inerrancy of Scripture
should not be compromised for the sake of religious cooperation.

Book Summary - Genesis In Space and Time.

In this work by Dr. Schaeffer (1982, The Complete Works..., Vol. 2, pp. 3-114), greater detail is
given to his argument that the first half of Genesis is real space-time history. If it is not real
space-time history then Christians have no knowledge of what Jesus came to die for. Christians
will also have no way to understand that God is really a good God.

Some of the subjects discussed in support of this belief include whether Adam and Eve were real
people, when man was created, the use of genealogies as chronologies, why God commands
capital punishment, and in fact, whether Genesis is myth or history (of course it was history).
And this is only a very few of the important issues that Schaeffer writes about.

Mixter (May-June, 1973, p. 27) writes that, "You will find carefully reasoned conclusions
without dogmatism on these and several other topics that have divided evangelicals, needlessly,
over the years." He also states that "When you read this book you will have a strong impression
that you know why Genesis was written..."

Klug (March, 1973, p. 314) writes that "Schaeffer tells the story of these first eleven chapters of
Genesis so completely, yet so ingenuously, that every reader, friend or foe of Scriptural authority
and inerrancy, pastor or layman, is carried along absorbed and immersed, not in lengthy
argument, but in Scriptural testimony." Rybolt (April, 1973, p. 274) remarks that Schaeffer
"makes many valid points on the nature of sin, the work of Christ and salvation. These might be
useful for Bible discussions or might offer points for preachers."

Book Summary - Joshua and the Flow of Biblical History

In this work by Dr. Schaeffer (1982, The Complete Works..., Vol. 2, pp. 153-316), another thesis
about the structure of the Bible is amplified. Joshua is "a bridge, a link between the Pentateuch
(the writings of Moses) and the rest of Scripture. It is crucial for understanding the unity the
Pentateuch has with all that follows it, including the New Testament" (p. 153).

As Schaeffer develops this argument there are two subpoints that always seem to surface. One is
the significance of the book of Joshua in understanding how the canon of Scripture grew and was
accepted. This further develops what was written in the previously discussed work about
Genesis. That is that there is a continuity in the history of redemption.

The second point is also a continuation of what was written in the book about Genesis. That idea
is that all the events of the book of Joshua happened in real space-time history. The events have
redemptive significance because they actually occurred.

Goddard (March 1976, p. 73) also writes that "Dr. Schaeffer builds his foundation on the history
and geography of the book of Joshua. The superstructure of doctrine is accomplished by
recognizing typology and by drawing spiritual lessons from the historical events." Vannoy
(Spring 1976, p. 425) compliments the book by saying that "Here is a good study guide for the
minister, theological student, or layman to the continuing significance of the narratives of
Joshua."

Article Summary - The Watershed of the Evangelical World

Dr. Schaeffer wrote in the Summer, 1976 issue of United Evangelical Action that there are two
reasons for holding to the inerrancy of Scripture:

First, and foremost, this is the only way to be faithful to what the Bible teaches about itself and
what Christ teaches about Scripture...(Second) there are hard days ahead of usfor ourselves and
for our spiritual and our physical children (pp. 19-20).

Schaeffer then goes on to develop this argument by saying that Christianity is no longer the base
for our society. An existential methodology, which is humanism with relative values, has taken
over. It has taken over in the form of two values that have come even more to the forefront as the
normpersonal peace and affluence. By this is meant that everyone wants to be left alone in their
own lifestyle and to have as many material things as they want. This has led to a form of
Christianity that dominates liberal theology. From that has come a low view of Scripture as truth.

Involvement One - The Lausanne Covenant

Francis Schaeffer believed that soft days for evangelical Christians were in the past and that it
was time to make a stand. One of the ways that Schaeffer made a stand was to be part of the
group that authored the Lausanne Covenant. This is something else that came out of the
International Congress on World Evangelism previously mentioned. In that covenant (Stott,
1975) it states the following about Scripture:

We affirm the divine inspiration, truthfulness and authority of both Old and New Testament
Scriptures in their entirety as the only written Word of God, without error in all that it affirms,
and the only infallible rule of faith and practice (pp. 6-7).

If this view is not held, argued Schaeffer, then many issues that plague evangelicals will continue
to get worse. One will be easy divorce and remarriage. Another will be the discarding of biblical
teaching regarding order in the home and the church. The inerrancy of Scripture should be the
issue when evangelicals say they are evangelical. It should be the sine qua non of
Evangelicalism. Schaeffer also made this subject the main thrust of No Final Conflict (1982, The
Complete Works..., Vol. 2, pp. 119-148).

Involvement Two - The International Council On Biblical Inerrancy

In addition, Dr. Schaeffer was one of the founders of The International Council On Biblical
Inerrancy in 1977. The stated purpose of that organization is:

To take a united stand in elucidating, vindicating, and applying the doctrine of biblical inerrancy
as an essential element for the authority of Scripture and a necessity for the health of the church
of God, and to attempt to win the church back to this historic position (Boice, 1978, p.10).

Board (June 15 1984, p. 61) writes that "he (Schaeffer) enjoyed unusual credibility among most
American evangelicals and many fundamentalists. This is partly traced to his strong stand for
biblical inerrancy and against accommodation to the world spirit on the part of the church."
Thomas (July/August 1984, p. 48) eulogizes Schaeffer by writing, "What more could be said of a
life than this: that he glorified and magnified God, won men and women to Christ, and was
faithful to the truth, the inerrancy, the infallibility of the Word of God to the end?"

Book Summary - Lifelines

In this work (1982) Edith Schaeffer answers two basic questions of life - Who am I? What will
fulfill me? She does this by explaining each of the Ten Commandments using modern-day
illustrations and plenty of Scripture.

Dr. Schaeffer has stated in the previously cited works that certain events really happened in
space-time history. Mrs. Schaeffer writes (p. 9) that "History is our history, at least the period we
have been born and live in, as well as the period that affects us before our birth, and the period
we are affecting after our death." In a way similar to those who changed the course of history in
the first part of Genesis, man now affects history in everything that he does. Therefore every
man, woman, and child needs a framework for living. A good place to start, according to Mrs.
Schaeffer, is in following the Ten Commandments.

Wray (1982, p. 45) writes that "Lifelines would make an excellent guide for any Bible study 
individual, church, or home group. Its practical applications and current topics are relevant for
today’s individual seeking the key to a fulfilling life."

Therefore, as Dr. Schaeffer would put it, without the Scriptures as the foundation of all of life,
there is no real life. And, as Edith Schaeffer would put it, without the Scriptures, there is no
framework for purposeful living. Also, if there is not a high view of Scripture, then Genesis and
the Old Testament cannot be trusted as true. Therefore there is no reason to even look at the Ten
Commandments. If that is so, then there is no reason for the New Testament and the coming of
Christ. Without Christ, who followed the Ten Commandments perfectly, there is nothing to live
for and it is therefore impossible to teach others how to live. It is impossible to give honest
answers to honest questions.

Honest Answers to Honest Questions

Basic Premise - Second Content: Honest Answers to Honest Questions

Dr. Schaeffer (1974, pp. 15-20) writes that the second content is that Christianity is truth, and
that Christians must give honest answers to honest questions. Christians must avoid the strong
platonic emphasis on the idea that man is divided into two partshis spiritual nature and
everything else. The Bible does not say that the truth contained therein is only for a spiritual part
of man. The Lordship of Christ is to cover every aspect of life.

The ministry of Paul was about answering questions. The questions came from Jew and Gentile.
They were not always "spiritual" questions, and Paul answered them all. The message of First
Corinthians is not against the intellectual side of life. It only warns of using our own reason by
itself. The ministry of Jesus was also about answering questions. He likened being saved to being
like a little child. However, what little child does not ask questions?

The compassion that Christianity teaches demands that Christians learn and answer the questions
of our generation. Not all the questions come from intellectual types. The man who works on the
docks for instance must also be answered and in his language.

Giving answers does not constitute giving salvation. All must still accept God as creator and
Christ as Savior. Answering intellectual questions is not a moral dodge. The Bible in 1 John 4:1-
2 teaches that Christians are to question the spirits or the prophets who come into their life. They
are of the Spirit of God only if they confess that Jesus Christ who came in the flesh is God. This
means that Jesus had an eternal pre-existence as God and that He also came in the flesh. This
rule of testing the spirits not only applies to those who teach us. It also applies to those Christians
fellowship with on a regular basis.

All this about the intellectual does not mean that emotion is wrong. It is only wrong by itself.
The spirits or the friendships Christians cultivate that stir the emotion must be questioned. They
must be identified. In this way earthly appetites are controlled by heavenly wisdom. Then
maturity comes.

Book Summary - The Basic Schaeffer Trilogy

If earthly appetites are to be controlled by heavenly wisdom, that wisdom will begin with the
most basic questions of life. Dr. Schaeffer (1982, The Complete Works..., Vol. 1, p. x) writes
that the basic trilogy has been The God Who Is There, Escape From Reason, and He Is There
And He Is Not Silent (1982, The Complete Works..., Vol. 1, pp. 1-202, pp. 205-270, pp. 273-
352). All the other books that he and Mrs. Schaeffer have written fit into these three books as
spokes of a wheel fit into the hub.

In these works Schaeffer develops the argument that the Bible is absolute truth. Absolutes imply
antithesis. Antithesis means that if there is something that is true, there is also something that is
the opposite (anti). There has to be something that is false. What has happened however is the
development of thesis-antithesis-synthesis. There has developed something called truth which is
not truth at all. It is a melting together of truth and untruth (synthesis). This is what has been
previously discussed as existential methodology.

Schaeffer traces the development of this methodology through science, philosophy, art, music,
general culture, and finally theology. The relationship between rationality and faith are
discussed. The New Theology that has come out of this methodology is explained. Then
Schaeffer goes into the need to return to historic Christianity, in communication and in practice.
He concludes by first giving the metaphysical necessity (the answer to our physical existence).
Second he gives the moral necessity (the answer to why man has a personal existence rather than
an impersonal one). Third he explains the epistemological necessity (the answer to how man
knows that he exists).

Bube (June 1969, p. 55) writes that "This is all pretty powerful stuff, and well worth integrating
into one’s overall perspective on the interaction of Christian faith with life." Johnson (June 1969,
p. 98) states that "Books such as Schaeffer’s are neglected by Christians to their own
impoverishment of effective witness to our generation." Pinnock (Jan 3 1969, p.24) says that "At
last an evangelical scholar has dared to rethink the historic faith, to present it in a fresh, new
mode, and to propose a vigorous and exciting apologetic program fitted to our situation.

Book Summary - Hidden Art

In this book (1971) Edith Schaeffer supports the basic premise of Dr. Schaeffer that the Lordship
of Christ covers every aspect of life. This not only includes music, painting, sketching, and
sculpturing. It also includes the way you arrange a dinner table or raising silk worms to make a
dress with. In this work honest answers to honest questions also includes, What can I make from
an old nail keg? (a chair). How can I make breakfast more enjoyable for my spouse? (Make it
breakfast in bed and add a real flower to the tray.)

Demaray (July 1973, p. 41) writes that "Pastors counseling with problem families, or just plain
"dull" families, would do well to place this volume in the hands of mothers." Shaw (May 1972,
p. 19) comments that "Her (Mrs. Schaeffer’s) enthusiasm, her eagerness to share and the broad
spectrum of her own creative activities as she has experienced and expressed them lend each
chapter a sort of breathless authenticity."

For every question that man may have about any area of life, there is a starting point, a root from
whence came that question. Each question has its roots in the answer of another question
preceding it. The three basic questions discussed by Dr. Schaeffer are the three roots from
whence comes everything else. Dr. Schaeffer has shown that the Bible has the answers to those
questions. Therefore the Bible has the answers to any other questions that will ever be asked. The
Bible is the only foundation for truly honest answers to truly honest questions. Then Edith
Schaeffer adds a flower to this whole table of deep philosophical food and very creatively writes
that the Bible teaches principles about the simple parts of life as well.

True Spirituality
Basic Premise - The First Reality: True Spirituality

Dr. Schaeffer (1974, pp. 20-22) writes that the first reality in the Christian’s life is spiritual
reality. The purpose of Christianity is not just the repetition of mere ideas. It is to actively love
God with all our hearts and souls and minds.

Dr. Schaeffer then goes on to tell how he himself doubted the spiritual reality of Christianity
itself. He told his wife that if he found that Christianity was not what it said it was that he would
quit the ministry and do something else. After two months of hard personal study and evaluation
he finally came to a conclusion. He had been right in becoming a Christian. What he had not
done personally was to recognize the importance of the whole sanctification process. There must
be a moment by moment walk with God in the light of the shed blood of Jesus Christ for our sin.

This does not minimize the need for the intellectual, or the need to stand up against compromise,
or to uphold the first part of Genesis as space-time history. If Christians teach the truth, they
must live the truth in an active, personal relationship with God. Without this they teach a dead
orthodoxy.

Book Summary - True Spirituality

This work (1982, The Complete Works..., Vol. 3, pp. 193-378) was written by Dr. Schaeffer to
more fully understand and teach what the Christian life (true spirituality) is, and how it may be
lived in a twentieth-century setting. Schaeffer does that by using the three word concept of
Rejected-Slain-Raised. The argument is presented that this is the basic model of what Christ’s
life was and is and that the Christian should live the same life. This model is then carefully
developed into what Theology has defined as the doctrines of justification, sanctification, and
glorification. Once the Christian understands this model, then the Christian understands in reality
that it is the gospel of Christ. If they are living this gospel, then they are living a Christ-like life.
Their perspective then begins to entail three relational concepts.

First, Christians will have a realistic view of life and death, of beauty and ugliness, and of the
true nature of people. Second, Christians will have a comprehension of how to live with our eyes
fixed on the coming salvation and how to stand up against the fallen nature of this world. Third,
Christians can live a real space-time existence that affirms life instead of negating it. "Thus,"
Schaeffer writes, "the dust of life is on all things now, and we can intellectually and in practice
affirm life now in the midst of this death that exists" (p. 377). He further states that "To that wide
understanding of salvation, future and present, and the practice of it, we should dedicate our
teaching and our lives" (p. 378).

In reviewing this work, Buehler (Spring 1973, p. 91) writes that "The book is no rehash of
pietistic exhortations and explanations and should prove especially helpful to many in
conservative evangelical circles where some of the truths brought out by Dr. Schaeffer have been
neglected." It has also been written (True Spirituality, March 31 1972) that "He (Dr. Schaeffer)
speaks to the intellectual climate confronting college students and graduates today..."

Book Summary - Death In The City

This work (1982, The Complete Works..., Vol. 4, pp. 207-299) was written by Dr. Schaeffer as
an answer to the question, "In what has been called a post-Christian world, what should be our
perspective and how should we function as individuals, as institutions, as orthodox Christians,
and as those who claim to be Bible-believing" (p.209)? His basic answer in chapter one is that
"the church in our generation needs reformation, revival, and constructive revolution" (p. 209).
However, in chapter six, that premise is boiled down to the even more basic level of the
individual and not just the church as a whole. The chapter is entitled "The Universe and Two
Chairs." The chapter is based on Romans 1:17, that the just shall live by faith. Schaeffer uses an
illustration about how God could have made the universe to be one small room, with two men in
it, one a Christian and the other a materialist. They are sitting on two chairs and there is a clock
on the wall.

The materialist, who only believes in the seen world, spends a lifetime studying the universe. He
then presents his findings, in a voluminous set of books, to the Christian. The Christian reads the
books and then makes the statement that the materialist has left out the unseen world, which the
Christian’s Bible explains. That Bible also explains the origin of man and the origin of the
universe, two questions that the materialist can not explain from only the seen world.

Dr. Schaeffer then places these materialist-type people in a group that also includes liberal
theology. He then states that they can be summed up by one word: unbelief. Schaeffer also
charges that Christians who believe in the gospel but that do not live like it, should be grouped
under yet another word: unfaith. The people who fall in the latter group, Schaeffer says, are
basically not living the teaching of Romans 6, specifically verses 13, 16 and 19. Here it is written
that Christians are to yield themselves as instruments of righteousness unto God.

One of the main reasons why and also one of the most common methods how, Schaeffer says,
that Christians do not yield themselves to God is that they "tend not to be a praying people" (p.
295). Without this horizontal as well as vertical relationship with God, the Christian is not only
worse than the materialist who does not believe in the unseen world. The Christian is also worse
than the pagan who believes in both worlds but worships demons. Schaeffer concludes by saying
that there are only two chairs in the universe, the chair of unbelief and the chair of belief. There
is no room for a chair called unfaith, because in the final analysis it too is really unbelief. In the
last paragraph (p. 299) Schaeffer writes:

Reformation and revival are related to God’s people sitting moment by moment in the believer’s
chair. And with such reformation-revival will come constructive revolution in the evangelical,
orthodox church. Even in the midst of death in the city, the evangelical church can have a really
constructive revolution, a revolution that will shake it in all its parts and make it live before God,
before the unseen world, and before the observing eyes of our post-Christian world.

Bube (June 1970, p. 72) writes that "He (Dr. Schaeffer) calls upon us to realize that Christians
are now and in the future a minority in a post-Christian world living in a culture and country
under the wrath of God." In reviewing this work, Johnson (October 1969, p. 60) writes that
"Fresh, inspirational and intellectual are words which describe the book. It is highly commended
to all Christians desiring to strengthen their witness in our day."
Book Summary - Affliction

In this work (1978) Edith Schaeffer attempts to look at the meaning of suffering. She does this
by writing about her own personal experiences and those of friends down through the years. Mrs.
Schaeffer also adds stories from the Bible to make everything scripturally relevant. All through
the book what is taught is the concept that Christians are going through a refining process. God is
teaching us, that His purpose for Christians is greater than their afflictions.

Hammack (November 10 1993, p. 23) writes that "She (Mrs. Schaeffer) speaks from experience
and helps a reader realize how God’s Word can help and comfort in difficult situations
sometimes too personal to share, even as prayer requests." Yancey (January 1979, p. 81) says
that "She writes to those who are confused by the dissonance of Christian responses to suffering
and who sincerely want to explore biblical answers. Edith Schaeffer offers some surprisingly
fresh insights."

Now, more than ever before, Christians should recognize that they live in a post-Christian world.
It is not going to get easier to live the Christian life. It is going to get harder. If our Christian life
is going to remain strong, it must begin and end with a right relationship with our God. That
relationship must be moment-by-moment, bowing before the Lordship of Christ in all that the
Christian does. That, says Dr. Schaeffer, is true spirituality. That, says Edith Schaeffer, is how
Christians are to face hardship and affliction. That is the only real life in a world that is covered
with the dust of death, that is still filled with pain and suffering, and still remains a world that
insists on going its own way.

A Love For All Men

Basic Premise - The Second Reality: The Beauty of Human Relationships

Dr. Schaeffer (1974, pp. 23-29) writes that the second reality is the beauty of human
relationships. True Christianity produces beauty as well as truth. Christians understand who man
is. He is a creature created in the image of God who must first love his God. After that however,
he must love his neighbor as himself. This neighbor is all of mankind because he is created in the
image of God.

Christians are to treat all men well if it is only for a moment or if it is a long-term relationship.
Everyone is to be treated with dignity, even including those that Christians may disagree with. If
we do not show beauty in the way they treat each other, then in the eyes of the world and in the
eyes of our own children, they are destroying the truth they proclaim. Men should see in the
church a bold alternative to the way modern men treat people as animals and machines.

Evangelicals have been weak in this area. They need to ask God for forgiveness. The Christian
church of the first century practiced this beauty. The church at Antioch had the right relationship
between Christian Jew and Christian Gentile. There was no problem of race. All were equally
loved even across social and economic lines. They would not tolerate one man being hungry and
another being rich. There was no distinction between giving to missions and giving to those who
were in need. One church from one area helped another church from another area. There must
not only be an orthodoxy of doctrine. There must also be an orthodoxy of community.

Book Summary - Mark of the Christian

This short work by Dr. Schaeffer (1982, The Complete Works..., Vol. 4, pp. 181-205) is
probably one of his best from the standpoint of a reader who is not deep into theology or
philosophy. It is simple and to the point. There are two passages of Scripture that are primarily
utilized as the context for this work. One is John 13:34, 35 where Jesus says, "A new
commandment I give to you, that you love one another, even as I have loved you, that you also
love one another. By this all men will know that you are My disciples, if you have love for one
another" (NASB). The other is John 17:21 where Jesus is praying to the Father "that they all may
be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world
may believe that Thou didst send Me" (NASB).

The Mark of the Christian, then as Schaeffer says the Bible defines it, is Christian Love. It is not
a mushy, gooey, romantic love, but one that is practical and that a watching (sinful) world can
see. This love is a love that knows how to say, "I’m sorry." This love is a love that knows how to
openly forgive. This love is not a love that means organizational unity. In contrast to that it
means unity stemming from the common bond of caring for each other. Schaeffer sites the
Catholic Church as one that has organizational unity. Yet it is cutting itself to ribbons from
within. Many Protestant denominations could fall into this same type of unity.

The most important thing, however, that Schaeffer says in this work is what he calls The Final
Apologetic. If we as Christians do not love each other, than the world will say that God did not
send Christ as the gospel proclaims. Within the framework of the Final Apologetic, we as
Christians have a responsibility to live the gospel and in such a way that the dying and hurting
world may see it and seek after it. Schaeffer then concludes this short book (p. 204) by saying:

What then shall we conclude but that as the Samaritan loved the wounded man, we as Christians
are called upon to love all men as neighbors, loving them as ourselves. Second, that we are to
love all true Christian brothers in a way that the world may observe. This means showing love to
our brothers in the midst of our differencesgreat or smallloving our brothers when it costs us
something, loving them even under times of tremendous emotional tension, loving them in a way
the world can see. In short, we are to practice and exhibit the holiness of God and the love of
God, for without this we grieve the Holy Spirit.
Loveand the unity it attests tois the mark Christ gave Christians to wear before the world.
Only with this mark may the world know that Christians are indeed Christians and that Jesus was
sent by the Father.

Dr. Schaeffer considered this booklet to be one of his most important works. This is shown by
the fact that in his lifetime it was published in five different forms. First it was published by itself
(InterVarsity, 1970). Then an essay from it was written for Christianity Today (September 11,
1970). It was published as an appendix to The Church At The End of the Twentieth Century
(InterVarsity, 1970). It was included in The Complete Works... as cited on page 36. Then it was
included as an appendix to The Great Evangelical Disaster (Crossway, 1984) which was the last
book Dr. Schaeffer wrote before his death in May of 1984.

One reviewer (Robinson, 1971) wrote that "Excellent reading is offered Christians who want to
practice and exhibit both the holiness of God and the love of God." Yet maybe the greatest
tribute to its importance to evangelicals was when Christianity Today published it yet another
time in the March 6, 1995 issue (pp. 27-33), eleven years after his death. In the preface to that
reprint (p. 27) the editor writes of how Dr. Schaeffer was not a stranger to controversy and to
schisms in Protestant denominations. "He did, however," writes the editor, "articulate a theology
of disagreement...His pointed challenges remind us that we must not only choose the right
battles, but also choose the right way to fight" (italics mine).

Summary of Two Articles

Few have probably read the articles written for The Sunday School Times by Dr. Schaeffer
because they are among his first. One is entitled "The Secret of Power and the Enjoyment of the
Lord" (July 1 & July 8, 1951). The other is entitled "Oneness in the Lord Above Nationality"
(May 1, 1965). What is important about both these articles is that both talk about the same thing
that Dr. Schaeffer speaks about in The Mark of the Christian—unity of the brethren and a love
for all men. From the beginning of his writings to the end, this was uppermost in the mind of Dr.
Schaeffer.

Book Summary - L’Abri

This work (1969) was the first book written by Edith Schaeffer. It is the story of the ministry that
she, Dr. Schaeffer, and their children began in April of 1955. Simply stated, it takes the content
and the principles taught in The Mark of the Christian and gives them actual faces, places, and
events — real space-time history. The stated purpose of L’Abri, writes Mrs. Schaeffer, is "To
show forth by demonstration, in our life and work, the existence of God." The passing of time
and the witness of many have proven this to be very true.

Breisch (October 1969, p. 50) writes that "Alongside the demonstrations of God’s personal
actions in the life of L’Abri stand many evidences of Christian love for people. This love is not
expressed merely in words, but in the willingness of the staff to give freely of themselves to
house, feed and evangelize the swelling tide of people who have made their way to L’Abri."

The beauty of human relationships according to Edith and Francis Schaeffer is the practice of
Christian love. This love should be for all mankind because man is created in the image of God.
This love should be especially shown in our relationships with our brothers and sisters in Christ.
Without this love, a sinful world has every right to doubt whether Christ ever came or not. And
for those who have witnessed the L’Abri ministry, all doubt has been cast aside.

Conclusion

This chapter has presented a sampling of the written framework of the L’Abri ministry. That
presentation was given using only the works of Francis and Edith Schaeffer. The framework is
much larger than that and is still being written by those who have carried on in the footsteps of
the Schaeffers. This then was only the barest of foundations and further reading should be done
by utilizing the larger bibliography provided.

Return to Contents Go to Chapter 4

© 1997 by Allan L. Winger

Chapter 4
The Framework in Practice At L’Abri

"And L’Abri students grow in wisdom"

1. Living the Intellectual

a. Mealtime Discussion - Introduction
b. Mealtime Discussions - 1978
c. Mealtime Discussions - 1996
d. Saturday Night Discussions - 1978
e. Tuesday and Friday Lecures - 1996
f. Study At Farel House - 1978
g. Study At Farel House - 1996
h. Storytime - 1978
i. Storytime - 1996

"And L’Abri students grow in stature"

2. Living the Physical

a. Serving L’Abri
b. Serving the Community - 1978
c. Serving the Community - 1996

"And L’Abri students grow in favor with God"

3. Living the Spiritual

a. Personal and Family Devotions
b. Prayer Day - 1978
c. Prayer Day - 1996
 "And L’Abri students grow in favor with man"

4. Living the Social

a. Church - 1978
b. Church - 1996
c. Creativity and Thursday Nights - 1978
d. Creativity and Saturday Nights - 1996
e. Washing Dishes - 1978
f. Washing Dishes - 1996

Prepared by Allan L. Winger, 1996

Chapter 4

The Framework in Practice At L’Abri

The purpose of this chapter is to discuss how L’Abri Fellowship puts into practice what the Bible
teaches concerning Christian growth. For this consideration the daily regimen of the ministry
itself has been chosen. It was chosen because (1) it shows how the love of Christ and the unity
that that love brings really can work, (2) it contains all four areas of Christian growth, and (3) it
contains several elements that are simple to develop and therefore may be adapted for Christian
living.

Edith Schaeffer (1969, pp. 15-16) wrote the following about the stated purpose of L’Abri:

We have established our purpose as this: "To show forth by demonstration, in our life and work,
the existence of God." We have in other words decided to live on the basis of prayer in several
realms, so that we might demonstrate to any who care to look the existence of God. We have set
forth to live by prayer in these four specific realms:
1. We make our financial and material needs known to God alone, in prayer, rather than sending
out pleas for money. We believe that He can put it into the minds of the people of His choice the
share they should have in the work.
2. We pray that God will bring the people of His choice to us, and keep all others away. There
are no advertising leaflets, and this book is the first to be written about the work.
3. We pray that God will plan the work, and unfold His plan to us (guide us, lead us) day by day,
rather than planning the future in some clever or efficient way in committee meetings.
4. We pray that God will send the workers of His choice to us, rather than pleading for workers
in the usual channels.

In 1955 Swiss L’Abri began on these principles and is still running. With these principles, based
on prayer and a God who is there, English L’Abri was founded. Then Dutch L’Abri was begun.
In 1979 the Southborough, Massachusetts L’Abri was born. Then came the Swedish L’Abri, the
Rochester, Minnesota L’Abri, and then finally the Korean L’Abri. All are still running. Swiss
L’Abri still has members of the Schaeffer family in residence (son-in-law John Sandri and
daughter Priscilla). English L’Abri is led by son-in-law Ranald Macaulay and daughter Susan.
The other branches are run by "spiritual children" of the L’Abri work, all natives of the country
in which their particular branch is located (Holland, Sweden, America, Korea) (also see
Appendix A). Edith Schaeffer is still active in the Rochester L’Abri (Schaeffer, F.A.V, January
25, 1996).

The above details were presented to show that if Godly principles are established and
consistently followed, positive long-term Christian growth occurs. This long-term growth usually
includes, but is not limited to, the transferring of that growth to the next generation in one’s own
family. It is a legacy passed on of the highest order.

If this transferal of growth is true of L’Abri Fellowship, then there must be meaning to the
specific daily regimen that is followed at each branch of L’Abri. Everything that they do must be
important. Also, it should be emphasized that the rewards that will come from living this
regimen will not be man-made. They will be a result of an active interaction between the seen
and the unseen world. Only then will it be said that one’s purpose has been "To show forth by
demonstration, in our life and work, the existence of God." The regimen then becomes
something that is never forced on anyone. It never becomes dogmatic in any way. It is a lifestyle
that is willingly accepted because the existence of God really is being demonstrated.

Many students who experience the L’Abri lifestyle do not realize while they are there that what
they are experiencing is a concept as big as the existence of God. For some, all they know is that
what they are experiencing is something they have been looking for all their lives. After
reflecting on their experience later, and comparing it with other Christian experiences, they
realize that what they have seen, and heard, and felt, really was the existence of God. It becomes
a concept that they want to continue to experience. It may even become an object of further
study.

Grammatical Diagram of the Regimen

In keeping with the structure presented previously, the grammatical diagram above is an
overview of the chapter written. This particular diagram will be used in upcoming sections to
identify the specific area of Christian growth that is being discussed as part of the existence of
God in the daily regimen of L’Abri Fellowship.

In addition to the use of the diagram, each major area will be discussed in two ways. First, a
general overview of each section will be given. Then secondly, two or more elements of the
L’Abri regimen that reflect that area of Christian growth will be presented. Each element
presented will include three possible facets.

First, (and where material is available), each element of the L’Abri regimen will be introduced
with what others have written. Second, each element will then be discussed more in depth based
on personal experience in 1978. This writer has stayed at English L’Abri and at the
Southborough L’Abri. But the observations in this work will be from Swiss L’Abri where he was
a formal student and was able to stay the longest (25 days straight and then several 3 and 4 day
weekends).

The third facet (also, where material is available) will be current information on Swiss L’Abri.
This was provided by two sources. The first is one of the ministry’s principal leaders, J. Sandri
(personal communication, June 4, 1996). The second is a recent student of both Swiss L’Abri
and Philadelphia College of Bible, B.Dickinson (personal communication, June 6, 1996).

Living the Intellectual

There are several aspects to intellectual growth. Reading is one. Studying is another. Both of
these are found in an academic environment as well as in life away from the classroom. Growth
intellectually may be seen in how well one is able to decide between right and wrong. Being
involved in the issues of the day and being knowledgeable of world events is also important. In
the daily life of L’Abri Fellowship, the student grows in this area in several ways.

Mealtime Discussion - Introduction

Edith Schaeffer, in speaking about this side of L’Abri, was quoted in a personal interview as
saying the following:

When Franky (their son) went to boarding school at 11 for a period of time, he would come back
home and say, "Oh, it’s so good to come back to where people talk about ideas. Most people
don’t talk about anything interesting." They (their children) were accustomed to having world
affairs, issues of the moment, politics, music, movies, modern music as well as other music, the
words of whatever the modern songs were all kinds of things being talked about. Conversation
was interesting at the table. It wasn’t just a show being put on when quests began to ask serious
questions at L’Abri began. This was our life; this was our family conversation (Wilson, August
1982, pp. 18-19).

Mealtime Discussions - 1978

Mealtimes are very special at L’Abri. First of all, the student does not eat at the same place every
meal. Breakfast is eaten at the chalet where the student is staying. Lunch is eaten at a second
chalet. Dinner is eaten at a third chalet, except for Sunday and Monday nights which will be
discussed later. By eating at the home chalet each morning, the day is begun with those who
know the student best and who know where that student’s focus should be. By eating at different
chalets for lunch and dinner, everyone gets to know everyone, and thus real community is
maintained. The student is not just a member of one family but of a fellowship of believers.

Second of all, meals are not something to be devoured in a hurry and then forgotten. Breakfast
can be an hour and a half. Lunch and dinner may be as long as three hours. This is because of the
discussions mentioned by Edith Schaeffer in the quote above. The word discussion as it is used
here means the conversation of one student with the leader of the chalet, who sits at the head of
the table, while all others at the table sit still and listen (and eat). In this way every student knows
that they are an important and vital part of the ministry. Also, each student has come to L’Abri
for some reason. This gives them an opportunity to discuss that reason with friendly faces that
they know will be honest with them.

Mealtime Discussions - 1996

One notable change in structure since 1978 occurred about ten years ago. All the students now
stay in one large chalet (Bellevue) which was a pension and then a home for cerebral palsy
children. With this change came two types of meals. One is the formal meal where the
discussions previously described are still conducted. The second is the informal meal, where
either the students cook for themselves, pack lunches are prepared, or more casual discussions
take place. Also, instead of being fed in all the chalets like before, the students are divided
between two chalets at a time for those meals that are eaten away from Chalet Bellevue. These
details are given to show that structure is not everything. "Structures come and go, but the
mentality of being open to people’s questions is even more important" (Sandri, 1996).

Saturday Night Discussions - 1978

If it could be said that L’Abri has a motto, that motto would be "Honest Answers for Honest
Questions." All the questions cannot be answered at mealtimes. There are many people who
come to Swiss L’Abri only for a weekend. There are others who live nearby but are not as active
a part of the ministry as the students. Also it is important for the whole Fellowship to gather
together as one group in a setting different from a church service. This is where the Saturday
night discussions come in.

They take place in Farel House which is also where church is held on Sundays. Dr. Schaeffer
(when he was alive and not somewhere else in the world) or one of the other principle leaders of
Swiss L’Abri would lead the discussion. It is begun with prayer. Then the person leading the
discussions asks, "What are your questions?"

The questions vary from person to person for a time. Once the discussion is really going, the
questions seem to stay in one or two very general areas. The person leading the discussion
answers all the questions. The answer may take anywhere from two minutes to twenty minutes,
but answers are given. It is always remarkable to witness the expanse of knowledge that the
leader has, whether it was Dr. Schaeffer in the past, or one of the other leaders now. These are
men rich in wisdom and really experienced in answering questions in such a way that all can
understand and learn. However, one thing needs to be emphasized. The discussion begins (and
ends) with prayer. Therefore the interaction between the seen and the unseen world is constantly
there. God’s Holy Spirit is truly at work in the discussion.

Tuesday and Friday Lectures - 1996

The Saturday night discussions of previous years have evolved into lectures that are presented
each Tuesday morning and each Friday afternoon. They are usually presented by one leader in
particular (Jamie Shivers) and the subjects may vary from week to week. Again, the structure has
changed but what the student needs is still presented - honest answers to honest questions.

Study At Farel House - 1978

Below the large room where the discussions and church are held is a study area. It is made up of
desks with their own individual light and tape player. There is a library of books and audio
cassettes. Most of the time there is someone on duty to help those who are studying. The
windows overlook the Rhone River Valley that is 3,350 feet below so it is sometimes easy to be
distracted and to daydream. Here in this school, however, that is alright.

The program of study is developed when someone first comes to L’Abri. The reason for being
there is established first by the worker who conducts the entrance interviews. From that, and in
consultation with other workers, the new student is assigned to a specific chalet. The leader of
the chalet then sits down with the person and discusses more in depth the reasons for being at
L’Abri. Certain books and tapes are suggested for study. The student decides whether that study
will be done in the morning or afternoon. A schedule is set up and the program begins.

Students that might be going through an identity crisis, for instance, may study a series of five
audio tapes with the general title of Identity by Dick Keyes. By the time students are done with
these tapes, clear reasons have been presented as to why their particular personality may be the
way it is. A foundation of information has been given that is biblically based, that helps them to
accept themselves, and then teaches them to go on with their lives in a Christian way.

For those students who are seeking to improve their Christian walk, there is the twelve tape
series by Dr. Schaeffer entitled Christian Life Forms. This is the foundational material that later
became the book True Spirituality. Many of the books by the Schaeffers and other members of
L’Abri Fellowship were first presented before a live group of people with the presentation
recorded on audio tape. In this way basic ideas were discussed and refined, with the assistance of
those who needed the book, long before a manuscript was ever begun.

When a student had the opportunity to talk alone with Dr. Schaeffer for instance, the answer to
the student might include directions to read a particular book written by him, or maybe only one
chapter of a book, or a particular tape or tape series. In this way the student was given a complete
answer in a small amount of time. The student could then study the answer in depth at his or her
own speed, and read or listen to something over again if it was not understood the first time.
Then what they had learned in the Farel House study center was refined and given deeper roots
in the discussions at mealtime and on Saturday night.

Study At Farel House - 1996

Study at Farel House is still basically the same today. The work/study program has not really
changed either. The only differance it seems has come from the change to one chalet for the
students. Before, the leader of the chalet the student lived in helped them with their studies. Now
a tutor is provided to each student depending on which subject they are studying. "For instance,
if you do a study of the Christian’s place in the arts, you would be given Jamey Shivers as a
tutor. You meet with your tutor once a week and that meeting generally is for about two hours or
so" (Dickinson, 1996).

Storytime - 1978

Edith Schaeffer (April 1984, p. 4) wrote the following on the subject of reading to children:

To chip away at marble and turn it into a marvelous piece of sculpture takes work, constant and
patient. To "sculpt" a life, in the midst of life itself, takes more work, is for longer periods of
time, and needs more patience. And reading is a "tool" we ought not to ignore as well as a means
to fulfillment at the same time.
I could not wait to begin reading to my first child, Priscilla. I am afraid I started before she could
possible understand what it was all about, but she enjoyed being talked to just the same.

On Sunday night in every chalet is what they call "High Tea." Instead of the normal dinner meal
there is something to drink (like tea or coffee) and some kind of finger food (like cookies, cake,
or muffins). Monday night is what they call "Family Night." The normal dinner meal is lighter
and the discussion time is shorter. Both nights are spent at the student’s home chalet instead of at
another chalet like other evenings. Both nights are especially different because they include a
storytime.

The man (or woman) of the house takes about an hour and reads a story. It could be from Animal
Farm by George Orwell, Charlotte’s Web by E.B. White, or from All Things Bright and
Beautiful by James Herriot. Whatever the story, a student soon learns to be a willing and captive
audience. They soon learn that listening to someone read a story is much different than television
or the movies. The "screen" for the story that is read to someone is not in front of them. It is
inside them. It is their own imagination.

If someone wants to be truly honest and really listen to the person reading, they have to shut
everything else out. Once that is done the mind slows down, relaxes, and all of a sudden the
stress of the day or week is gone. Television or the movies may do something similar, and
neither is being condemned here, but there is a difference. They give you images from your
outside world. Listening to someone read a good story soothes you into developing images from
your inside world. You sleep better. You wake up refreshed. Your morning devotions of Bible
study and prayer are more alive. Monday and Tuesday mornings at L’Abri become exciting
times with the Lord. This eventually leads to many more of your mornings with the Lord being
exciting.

Storytime - 1996

There is still High Tea on Sunday nights and the students are spread out among the various
chalets, more or less just like it was before. There is still an informal meal on Monday nights, but
now all the students are at Chalet Bellevue. There is still storytime at High Tea, but now select
videos from the ministry video library may be shown. Recently, on Monday nights, the students
have been watching the BBC’s Pride and Prejudice on television at the Sandri’s Chalet TziNo.
This can be a very positive experience if the subject matter is carefully chosen, presented in the
proper environment, and which includes an opportunity for questions and answers.

Living the Physical

There are many activities that can lead to physical growth: Keeping in good physical condition is
one. Maintaining proper body weight is another. Both of these can be accomplished by eating a
well-balanced diet and getting proper rest and exercise. That growth can be further enhanced by
not contaminating the body with any destructive force. In the daily life of L’Abri Fellowship,
physical growth is accomplished in several ways.

Serving L’Abri

It has never been the intention of L’Abri Fellowship to charge students anything for their stay at
L’Abri. The intention of Swiss L’Abri, as well as the other branches of the ministry, has always
been to be a Christian home with an open door to anyone who God would send their way. When
the people of a ministry set out to demonstrate, by their life and work, the existence of God, it is
that God who is asked to provide. From the beginning of L’Abri until now God has always been
that great Provider.

Over the years there has been established a small fee for those students who feel they can pay
something, but it has never been mandatory. In other words, it falls into that category of God’s
provision that was spoken of earlier in this chapter when Mrs. Schaeffer was quoted as saying,
"We believe that He can put it into the minds of the people of His choice the share they should
have in the work". When a student cannot pay, the monies miraculously come from somewhere
else at exactly the time that they are needed.
The above details were presented as background to another larger part of the daily life of a
student at L’Abri. Whereas it has never been mandatory for a student to pay for the stay at the
ministry, a work program has been established that the student does agree to participate in. This
work program is established between the student and the leader of the chalet where he or she
stays, in conjunction with their study program. It is decided then whether they will work in the
morning and study in the afternoon or vice versa. If the student needs to change their schedule
later to be the opposite from when they began, then that change is arranged through their leader.

There are schedules posted in each chalet where there are students staying. This schedule
informs them of where they will eat lunch and dinner as well as where they will work that day.
There are a large complex of chalets to take care of as well as Farel House. The work involves all
the common chores that one would find in any home and around any church. This includes
mowing lawns, weeding gardens, and doing the laundry. It may encompass the sweeping and
mopping of floors, the cleaning of windows, and the dusting and polishing of furniture. The work
may entail the setting of tables for meals or the pruning of trees and bushes. There are things to
be painted and there are items that require simple repair. For those that require a skilled
craftsman, that craftsman is provided with a helper. The student could be asked to clean ovens or
peel potatoes. The list is endless.

There is a difference in this work, however, as compared to working for money in a business or
some other concern. It is a labor of love. It is a work done for people who care about you (not to
say that normal employers do not). But it is (or it eventually becomes) a work that is done as if
done for the Lord. This work ethic that a student learns at L’Abri does not stop when he or she
leaves the ministry. Because it is taught that it is biblical and that it should apply to all areas of
life, it is a work ethic that will be carried home with the student and into their profession.

Serving the Community - 1978

Swiss L’Abri is located in a mountain village named Huemoz. It probably has an overall
population of about 200-300 people. The native language is French. A few speak German and
Italian as well as French. Some speak English which is the language of choice at L’Abri. There is
one Post Office, one small cafe, one bakery, one village store, a laiterie where they process milk,
a village school, and one village church.

When Farel House had a fire and was partially burned down in 1978, the village people came to
the rescue. There had been interaction with the villagers before, but this was a special time. Until
the fire damage was repaired, the doors of the local church were opened for L’Abri services. The
local public school was opened for the Saturday night discussions and other group activities that
would normally be held in Farel House. Through the fire at Farel House there was a bonding of
the village people with L’Abri like never before. But then God has always had a purpose for
affliction in people’s lives.

The above short story leads into another aspect of the daily life of a L’Abri student, and that is
the way they are taught to interact with the local community. For one thing, the village is so
small that everyone knows everyone. So a student soon recognizes that respect goes both ways.
This lesson in mutual respect is carried even further when the student is actually scheduled to
spend some of their work hours helping the village people.

An example of this would be in helping the Ruchet family to fill their barn with hay. In addition
to running a pension where people visiting L’Abri could stay, the Ruchet family raised cows.
The husband and wife were in their 70’s, but a student soon found out that Mrs. Ruchet could
toss a bale of hay better than any man, let alone a student who was not used to this kind of work.
Mr. Ruchet only spoke French and Mrs. Ruchet only spoke French and German. For a student
who knew only a little German for instance, the work could be very interesting. But from this
work came another smile, another handshake, another "Guten morgen" ("good morning" in
German) as you walked through the village. There was a standing invitation for coffee or tea and
a warm bowl of soup. There was also a warm bed when you came back to visit L’Abri for a
weekend (at a modest fee of course).

Physical growth for L’Abri Fellowship comes in many shapes and sizes. What starts as
something physical may actually develop into a mixture of all four aspects of Christian growth.
In this way physical growth may not be seen so much as being healthy and getting the right
exercise. It may mean a more total picture of just becoming more mature.

Serving the Community - 1996

Serving the community at Swiss L’Abri still includes respect for others. One of the handouts
given to students that was written in May of 1994, but is still current, states the following:

If you are out in the village after dark, please be very quiet. Speak in a low voice as any noise
(including most normal voices) carries for an incredible distance. This is a dairy village, and the
villagers go to sleep very early. As well, be aware of private property, particularly the fields. Be
sure to stay on the paths (Dickinson, 1996).

Living the Spiritual

There are several activities that can be added to the daily regimen that can lead to spiritual
growth. Spending time with God in prayer is one. Bible study is another. Both of these may be
enhanced by writing about them in a personal journal. In the daily regimen of L’Abri Fellowship
there are some activities that are personal and others that are done as a group.

Personal and Family Devotions

If there is one thing in abundance at Swiss L’Abri, it is the number of places where a student can
go and have personal devotions. It all depends on what part of the day those devotions are
accomplished. If it is early in the morning before breakfast, then the living area of each chalet is
usually empty. If someone is using that, then there is Farel House. If the weather is nice, there
are an abundance of benches along many mountain paths that one can spend time with the Lord.

Family devotions are an important part of the breakfast meal. Certain passages of Scripure are
read. They may be part of a daily reading of a whole book of the Bible. They may relate to the
time of the year, like Easter for instance. The passage may relate to a particular need or trial that
the family or the Fellowship is going through right then.

The scripture might be given to one of the students to read. This builds their confidence
concerning doing certain things in front of others. The same principle is true for prayer. Most of
the time the chalet leader will pray, but sometimes the prayer is given to one of the students. It is
surprising how self-conscience a person can become when asked to read the Bible or to pray.
However, once the student learns to focus on what is being said in the passage or how he or she
should relate the prayer to the Scripture reading, self-consciousness eventually goes away.

Prayer Day - 1978

Once a week there is a particular day that is chosen for corporate prayer. This day is specifically
designed for praying for the personal needs of others as well as the needs of L’Abri Fellowship
as a whole. There is a designated place in each chalet where that prayer is done. But this place is
set aside for that day only for two reasons. One is so that there is a place where the prayer list can
be located. The other reason is so the person praying knows that he or she will not be disturbed.
If they want to pray in another place, however, and they already know what they need to pray
about, that is alright as well.

Each person who lives in the chalet, staff and students, sign up on the prayer sheet for a
particular time period of the day, usually for one half hour. The person prays through the list
provided and then for other needs that the Lord may have placed on his or her own heart.
Students and staff may also add items to the preprinted list as the need may arise and depending
on how open that person has become with the chalet family as a whole.

Fasting is also another form of personal worship that students and staff go through. It is never a
subject of public conversation that someone is fasting or not. So you do not necessarily know
when someone in particular is fasting. But because it is a subject that is taught in Sunday
sermons and mentioned in lectures that it does go on, you know that it does.

Dr. Lane Dennis (July 1984, p. 3) wrote the following concerning the prayer life of L’Abri:

Francis and Edith’s prayer life was a tremendous example to their own children and to all who
visited L’Abri. The entire family set aside time for daily prayer and a special day of fasting once
a week. Sometimes the needs were enormous and the answers dramatic with serious financial
obligations being met to the exact dollar just before crucial deadlines. But equally important was
the daily practice of committing everything to the Lord in prayer and trusting Him to meet even
the smallest need.

One time this writer was assigned to work inside the Schaeffer home. For some reason he had to
take something up to one of the rooms upstairs. As he put whatever he was carrying into another
room, he could hear Dr. and Mrs. Schaeffer talking quite plainly in their bedroom. They were
discussing certain particulars that needed to be done that week. Then something strange at the
time happened. In the middle of discussing one particular item, Mrs. Schaeffer just matter-of-
factly said, "And Lord, will you please take care of this for us."

To the Schaeffers, as it should be for all Christians not only when they pray but at any time, God
was sitting right there in the room with them. He was an active participant in their discussion.
This too is a part of the gospel that is to be shared with others. This too is a part of the gospel that
Christians are not to be ashamed of. God is there whenever and wherever we are. The unseen
world really does exist and there is an interaction between it and the seen world.

Prayer Day - 1996

Now there is a formal Prayer Meeting. It is on Mondays at 8:45 in the morning. All the students
and many of the workers are present. It is still one of the most vital elements of the L’Abri
ministry.

Living the Social

Social growth can involve many aspects of the Christian life. Being with people and giving your
life in a witness and ministry to others is the biggest part of that growth. This can be broken up
into smaller pieces such as being an active part of a local church or other type of ministry. It also
includes using leisure time and recreational activities to the maximum benefit. Something very
common today is to be involved in social action issues.

L’Abri Fellowship, over the years, has been very involved in the abortion issue, as well as
euthanasia and other issues that are clearly unbiblical and morally wrong for anyone to
participate in. But these are issues that are largely fought "outside of the home" so to speak. They
may be discussed at mealtimes or on Saturday night, but there are other "closer to home"
activities that lead to social growth in L’Abri Fellowship.

Church - 1978
It is probably more crowded at Farel House for church than at any other time during the week,
even more than the Saturday night discussions. The place is packed, with people sitting along the
walls and even out onto the balcony. It is a typical Presbyterian service, although being a part of
any particular denomination is never stressed at L’Abri. Anyone is welcome.

All the L’Abri students are expected to be there but there is no attendance taken. Students want
to be there and want to be a part of the worship. There may be an exception to that from time to
time but it is very rare. Others in attendance include some from the local area. There is a large
ski resort not far away (Villars), so there are people from there who are seeking an English
language service. There are a few pensions in the village and the local area for single people as
well as families. So many come on the weekend to visit L’Abri which includes Sunday church.

There is the normal singing of hymns, the reading of Scripture, and prayer by members of the
congregation as well as the speaker for the day. That speaker is either one of the leaders of Swiss
L’Abri or a visiting leader from one of the other branches of L’Abri. No matter who the speaker,
the message is well prepared and well presented with a period of time at the end to personally
reflect on what has been presented.

Down below in the student study area is a program for the children. The drawing below is an
example of how Edith Schaeffer (1971, p. 62) would illustrate sermons by Dr. Schaeffer for their
grandchildren. Dennis (July 1984, p. 4) wrote the following concerning the importance of
children in the L’Abri community:

Dr. Schaeffer considered his children and grandchildren as gifts of infinite value. Because of
this, he encouraged them to be full and responsible partners in the family and to share their
deepest doubts and questions without fear of rejection. As they grew into adulthood, each of the
Schaeffer children sensed a care, commitment and consistency that helped them through some
very difficult times. That has, in turn, enabled them to make Christ the center of their own
homes.

When Dr. and Mrs. Schaeffer first came to Europe as missionaries, their primary emphasis was
the development of Sunday Schools for children. So it might be said, taking all of this into
account, that the Sunday School in the student study area is something very special.
Church - 1996

Chapel is still held in Farel House at 10:45 on Sunday mornings. The speaker now is usually
Greg Laughery. After church is a Visitor’s Lunch in Chalet Bellevue. Pack lunches are provided
for the long-term students (Sandri, 1996).

Creativity and Thursday Nights - 1978

Dennis (July 1984, p. 3) wrote the following concerning the subject of creativity at L’Abri:

...(Dr. Schaeffer) believed Christians have a special responsibility in the arts. Through him and
the work of L’Abri, many young artists found support and encouragement. For example, when
someone would call himself a poet, Dr. Schaeffer would say: "I would like to hear your poems.
Could you read some at our next discussion so we can talk about them?" Or when he saw a
particularly good painting, he would tell the artist, "You have a real gift. I would encourage you
to develop your gift and use it for God’s glory." Because of encouragement given at L’Abri
many painters, poets, sculptors and writers around the world have become renowned artists.

Another example of this kind of encouragement came when Edith Schaeffer had to go in the
hospital for an operation of some kind in the summer of 1978. A student wrote a poem, went to
the hospital to visit her, and read it for her. She encouraged him to keep writing.

Thursday nights could be called "creativity nights" at L’Abri Fellowship. There are many
talented people on staff. There are many who visit either as students or as guests who are also
talented. There are families who come and play instruments for example. One may play violin,
another piano, and a third the cello. They could probably play in any orchestra. But God has
chosen them to provide another service to mankind. So the music is a way that they not only
have a private "discussion" with each other and relax. The music is also given as a gift to any and
all who have the opportunity to be present when they play.

There are others who have the gift of song. It may be opera-type arias or simple Christopher
Robin songs sung for the children in all of us. There has even been a collection of L’Abri music
recorded and later produced as a record album. Much of the music for the film series Whatever
Happened to the Human Race? was original music written by L’Abri staff and students.
Thursday nights were often something to look forward to at L’Abri.

Creativity and Saturday Nights - 1996

Now, instead of Thursdays, "creativity night" is on Saturday. It is held at Chalet Chesalet which
is the home of Jane Stewart and Betty Carlson. Jane is the music (retired professional opera
singer) and Betty is the words (professional author). Both of them have been there almost from
the very beginning forty years ago. After a very casual dinner attended by all the students, there
is a creative sharing time. Poems are shared. Literary passages are read. Songs are sung or played
(or both) (Dickinson, 1996).

Washing Dishes - 1978

There are many important discussions that occur at mealtime at L’Abri. One type of discussion
has already been defined, that of each student around the table with the head of the chalet while
the others listen. There are also the discussions around the kitchen sink. Washing dishes at
L’Abri is another "art form" which God uses to create heavenly masterpieces.

When the leader of the chalet brings the mealtime discussion to a close, then there is the cleanup
of the dining area to be done. Washing dishes is not something that is part of anyone’s work
schedule. It is something done by students who volunteer to do it at the end of the meal. Because
there are so many dishes to be done, that can usually take anywhere from two to four people. The
kitchens are medium sized. So once a student has been at L’Abri for a while, he or she knows the
routine of how the dishes get done.

People who wash dishes at L’Abri usually start off not liking it because that has been their
experience in the past. However, once they discover how many other people they can get to
know over the kitchen sink, washing dishes becomes a game that is fun to play. This is where
relationships have begun that in some cases have lasted for a lifetime. Many, including some of
the Schaeffer children, have met their future spouses at L’Abri, probably over the kitchen sink.

Washing Dishes - 1996

This "chore" is still a big part of Swiss L’Abri. In one of the student handouts at the very end it
says the following:

Additionally you are expected to wash dishes after a meal at least once each day. Do learn where
they should be put away. If you are uncertain, ask (Dickinson, 1996).

The Daily Routine of Other Branches of L’Abri

Research for this chapter included contacting all branches of L’Abri Fellowship for current
information regarding the daily routine of the students. Most were able to respond to the request
for current information. Through the information provided it is plain to see that each branch has
a personality distinct from the others. Each also has many aspects in common with other
branches.

One difference is size. Swiss L’Abri involves several chalets and a study center/church building
(Farel House). English L’Abri and Southborough L’Abri have one large house (mansion or
manor house) that is also the study center along with one or two smaller homes. These two
branches house not only the students in one building but two or more families of workers as well
(R. Macaulay, personal communication, June 13, 1996 and D. Keyes, personal communication,
June 11, 1996). Rochester L’Abri, on the other hand, is basically one house with one family with
room for only a small number of students who can only stay a maximum of two weeks (N.
Snyder, personal communication, June 12, 1996).

The aspects that each branch has in common with the others, however, far outnumbers what may
be seen as differences. All the elements of the regimen that have been presented in the previous
sections are in each branch of L’Abri in some form or fashion. The faces and personalities may
be different, but the Body of Christ as it is reflected in L’Abri Fellowship is the same throughout.

Conclusion

L’Abri Fellowship puts into daily practice what the Bible teaches concerning Christian growth.
The stated purpose of L’Abri was presented. Then the personal observations of this writer and
others were given in support of the belief that that stated purpose is being lived out in the daily
regimen of students and staff at L’Abri. As in the last chapter, the reader is invited to more fully
explore the subject presented by utilizing the larger bibliography provided. In addition, it is also
suggested that the reader utilize the information provided at the end of this study and visit one of
the branches of L’Abri.

Return to Contents Go to Chapter 5

© 1997 by Allan L. Winger

Chapter 5
Transferring the Concepts to Other Homes

"And others can grow in wisdom"

1. A Christian World View - The Intellectual

a. The Transferable Concept in Theory
b. The Transferable Concept Developed
(1) The Framework From Scripture
(2) The Written Framework of L’Abri
(3) The Framework in Practice At L’Abri
c. The Transferable Concept Applied

"And others can grow in stature"

2. A Christian World View - The Physical

a. The Transferable Concept in Theory
b. The Transferable Concept Developed
(1) The Framework From Scripture
(2) The Written Framework of L’Abri
(3) The Framework in Practice At L’Abri
c. The Transferable Concept Applied

"And others can grow in favor with God"

3. A Christian World View - The Spiritual

a. The Transferable Concept in Theory
b. The Transferable Concept Developed
 (1) The Framework From Scripture
(2) The Written Framework of L’Abri
(3) The Framework in Practice At L’Abri
c. The Transferable Concept Applied

"And others can grow in favor with man"

4. A Christian World View - The Social

a. The Transferable Concept in Theory
b. The Transferable Concept Developed
(1) The Framework From Scripture
(2) The Written Framework of L’Abri
(3) The Framework in Practice At L’Abri
c. The Transferable Concept Applied

Prepared by Allan L. Winger, 1996

Chapter 5

Transferring the Concepts to Other Homes

The purpose of this chapter is to consider ways in which the concepts taught by L’Abri
Fellowship may be transferred to other Christian homes. For this consideration four basic
transferable concepts will be developed, one for each area of Christian growth. First, each basic
concept will be presented as a theoretical statement. Second, each transferable concept will be
developed by constructing a logical link between (1) the written framework from scripture, (2)
the written framework from L’Abri, and (3) the framework in practice by L’Abri students. It
should be noted at this point that the development of each concept may include material not yet
presented in this study. However, that material will still fall under one or more of the three
sources mentioned. Then third, the application of the concept will be presented, along with
recommendations for further study.

Approximately two weeks after the International Congress on World Evangelization, Lausanne,
Switzerland, in July of 1974, Dr. Schaeffer presented a study at English L’Abri. It was entitled,
"The Intellectual, (Proof), and Faith," and it was recorded on cassette tape. When a student first
begins his or her program of study at L’Abri, this is one of the tapes that could be recommended.
In this lecture, Dr. Schaeffer (August, 1974) makes the following statements:

...It is not that Christianity is the best answer. It is the only answer. To reject the Christian
answer is to be left with no answer, and yet no one can live in relationship to himself or the
universe in the area of no answer...

...Therefore in regard to proof we have the philosophic necessity that Christianity is true...
...Secondly we have the fact that the Bible claims to give the answers to the questions asked
concerning the universe and man, and it really does give those answers if the Bible is read as it is
written in its normal syntax...

What Dr. Schaeffer is saying here is that Christianity is not just another opinion and it is
definitely not just another religion. Rather than being another rationale or philosophy of life, it
really is the only way to live that will actually work. All other philosophies and religions fall by
the side of the road at some point as they are followed to their logical conclusion. Without
Christianity—true Christianity —the only thing that will eventually result, as people follow these
other roads, is cynicism. To relate what Dr. Schaeffer has said to today’s culture, there is a
certain age group being identified as "Generation X." What has been widely said by the media
and by members of this generation itself is that they are cynical concerning just about everything.

A part of this generation will make up tomorrow’s Christian homes. A clear presentation of a
Christian world view, in doctrine and in practice, can do much to quell this cynicism. It can also
do much to reform the very mediocre brand of evangelicalism that is prevalent today, not only in
churches, but in the Christian home. This study, and especially this chapter, is a conscious effort
to teach how to avoid the cynicism trap and to break away from "untrue" Christianity, in theory
and in practice. It is a real attempt to clearly develop a Christian world view that will lead the
Christian home, both present and future, through the test of time until Christ returns.

A Christian World View - The Intellectual

The Transferable Concept in Theory

If Jesus increased in wisdom, and so have others who have followed Christ, such as the
Schaeffers and students of L’Abri, then the ability to increase in wisdom is transferable to any
culture and to any home at any time in history. Therefore the Christian home should always
believe God, in principal and in practice, what He continuously teaches them through the
intellectual part of their daily lives.

The Transferable Concept Developed

In chapter two we learned one of the fundamental ways in which Jesus increased in wisdom. The
Lord, at the age of twelve, was found by His parents in the temple of Jerusalem. Jesus was sitting
in the midst of the teachers, both listening to them, and asking them questions. They were the
teachers of the Bible, the Word of God, as it was known at that time.

In chapter three we learned one of the primary ways in which the Schaeffers increased in
wisdom. It is through their belief in the inerrancy of scripture. This is shown by their support for
the Lausanne Covenant of 1974 which held to a high view of scripture. This is also shown by
their belief that the issue of inerrancy should be the sine qua non of Evangelicalism.

In chapter four we learned how the L’Abri students grow in wisdom. They can be found in Farel
House or around the meal table in the various chalets. They are sitting amongst the teachers, both
listening to them, and asking them questions. These tutors are the teachers of the Bible, the Word
of God, as it is known at this time.

The Transferable Concept Applied

One of the primary elements in the life of a Christian home should be a time and a place for
quality discussions. Schedules should be rearranged so that this can take place. As a foundation
for these discussions, it should always be taught that the Bible is true truth for all areas of life.

Topics of discussion can stem from books read, movies and TV programs seen, music heard, a
visit to a local museum, or the latest fad in school. The list could be endless. Good control of the
discussion is recommended with one person speaking at a time while the others listen. A good
time to have this discussion could be at the dinner table. Another time could be on a Saturday
night after Supper. Try having at least one discussion night a week and then go from there.

It also does not hurt for the family, no matter what age groups are involved, to read a good book
together. Either one person can do the reading or the responsibility could be a shared experience.
Monday nights could be good for this, especially if Sunday is a full day.

A Christian World View - The Physical

The Transferable Concept in Theory

If Jesus grew in stature, and so have other followers of Christ, such as those who have been
involved with L’Abri, then the ability to grow in stature is transferable to any Christian home, in
any culture, at any time in history. Therefore God should be believed by the Christian home, in
doctrine and in real life, for what He teaches them daily through the physical part of their lives.

The Transferable Concept Developed

In chapter two we learned that Jesus increased in stature by practicing the culture of the body.
Jesus lived a life of restraining the flesh, holding passion under the mastery of principle. We can
especially see this in the forty days of His temptation by the evil one.

In chapter three we learned that the Schaeffers believe very strongly that the Lordship of Christ
is to cover every aspect of life and that includes the physical. Before earthly appetites can be
controlled by heavenly wisdom, some basic answers have to be given to the hard questions of
life. Questions about our physical existence and the fact that we were created to really be temples
of the Lord need to be addressed. In addition to the works cited for this section, Edith Schaeffer
shows in the book L’Abri (1969, p. 208) just how much care they took in preparing meals for
instance. Page 208 is a copy of a very detailed menu for August 11, 1968.

In chapter four we learned several ways in which L’Abri students grow in stature. One is by
serving L’Abri in accomplishing the many daily chores that are required to keep the ministry
going. Another is by serving the local village by helping them with their daily chores as well. It
could also be said at this point that when this writer first went to Swiss L’Abri and knocked on
their door for help, the first question was not, "What is your problem?" It was, "Have you had
anything to eat today?" So the care for the physical side of life is very obvious at L’Abri.

The Transferable Concept Applied

One of the key environmental factors in the life of a Christian home should be that there is a time
for work as well as rest and relaxation. As the family gets bigger and bigger (and older and
older) that fact becomes more obvious. The formal sitting down and making of a family schedule
also becomes more necessary as well. Everyone should share in the daily chores that are
necessary for the sustainment of a Christian home of the 1990’s. This idea of service to others
should also be carried over into the local community and the family church.

Keeping physically fit and eating the right foods are important teaching points in the Christian
home as well. Time should be taken to teach children how to shop for the right foods, how to
prepare those foods, and how to serve them in a balanced way. The family dinner table should be
one of the most important places in the Christian home. How the family’s time is scheduled,
however, will determine just how important that mealtime really becomes.

A Christian World View - The Spiritual

The Transferable Concept in Theory

If Jesus increased spiritually, and so have other Christians, such as L’Abri Fellowship and their
students, then the ability to increase spiritually is transferable to any Christian home, anytime
and anywhere. Therefore the Christian home should always believe God, in word and in deed,
what He constantly teaches them through the spiritual part of their everyday lives.

The Transferable Concept Developed

In chapter two we learned that Jesus grew spiritually by living in grace with God. All through
His years of development, He maintained His fellowship with God. Jesus developed spiritually
under the constraint of a will submitted to God. Through this relational exercise of God’s grace
Christ was able to show that merciful kindness by which God exerts His holy influence upon
souls and turns them to Himself. Christ was able to show in both a vertical as well as a horizontal
relationship how God keeps, strengthens, and increases believers in the Christian faith.

In chapter three we learned that the Schaeffers grew spiritually by utilizing the three word
concept of Rejected-Slain-Raised. They teach the argument that this is the basic model of what
Christ’s life was and is and that the Christian should live the same life. Dr. Schaeffer also teaches
that there can only ever be two chairs in the universe that man can sit in; the chair of unbelief and
the chair of belief. There is no room for a chair called unfaith, because in the final analysis it too
is really unbelief. Edith Schaeffer teaches that through the hard times of life Christians are going
through a refining process. God is teaching that His purpose for Christians is greater than their
afflictions. What is wrong with Christians today, according to the Schaeffers, is that they tend
not to be a praying people. Without this vertical and horizontal relationship with God, believers
are denying the example of Christ and are only living a Christian humanism.
In chapter four we learned that L’Abri students grow spiritually by being involved in personal
and family-type devotions. This activity is done on a daily basis. We also learned that they are
involved in a weekly prayer day and that personal as well as corporate fasting is encouraged.

The Transferable Concept Applied

One of the most important teaching tools in the life of the Christian home is personal and family
devotions. Personal devotions should be something that is taught by example by the parents.
Family devotions should be supervised by the parents but the actual responsibility for leading
family devotions should be a shared experience. Teach the younger ones how to lead in the home
where the atmosphere is a loving and caring one, and they in turn will become loving and caring
leaders away from home.

Personal and corporate prayer teaches that there really is a God that interacts from the unseen
world into the seen world. Once certain things are prayed for, the whole family should watch for
how God responds to that prayer. In this way the concept is taught that God really does answer
prayer, but not necessarily in the way that man would want Him to all of the time. The more and
more that a family prays, the more in tune they become with the will of the Father. As they learn
to pray in the way that God wants them to pray, the answers to prayer are more easily seen. The
prayers of the Bible are the best teachers of this concept.

Family devotions are also a great opportunity to get more involved in world missions. One
excellent tool in teaching this concept is the book Operation World, compiled by Patrick
Johnstone, and published by Zondervan (1993). It is a day-by-day guide to praying for the world.

Family devotions can also be a place where each member practices reciting Bible verses that
they have memorized. There can be one verse or a group of verses that everyone is responsible
for memorizing for the week.

A Christian World View - The Social

The Transferable Concept in Theory

If Jesus experienced social growth, and so have others, such as Francis and Edith Schaeffer and
their students at L’Abri, then the ability to experience social growth is transferable to any culture
where there is a Christian home at any time. Therefore it is paramount that the Christian home
believe God, in doctrine and in practice, what He teaches them all the time through the social
part of the life He has given them.

The Transferable Concept Developed

In chapter two we learned that the growth of Jesus socially was exhibited by the good reputation
that the Bible says Jesus had among the local people. This same kind of reputation was also
carried over through the Church as they followed in His steps. Jesus and those who followed
Him had a personality that in its humanity was gracious.
We learned in chapter three that the Schaeffers grew socially by practicing Christian love. Their
lives teach that this love should be for all mankind because man is created in the image of God.
The lives of the Schaeffers teach that this love should be especially shown in our relationships
with our brothers and sisters in Christ. Without this love, a sinful world has every right to doubt
whether Christ ever came or not.

In chapter four we saw several ways in which L’Abri students grow socially. There are church
services every Sunday where the students are mixed in with many other English speaking people
that are in the local area visiting. We saw where they are involved in special evenings together
where they share with others what they have created through the many arts. L’Abri students also
learn that even a simple task like washing the dishes can be a socially enriching experience.

The Transferable Concept Applied

Washing the dishes is not something that only the ladies of the home are supposed to do. It is a
family chore. It is also not a chore that should be done alone. It should be a shared experience,
because you share more with each other than just hot water and baked-on grease. It is a place
where the discussion from the meal table can be carried on a little further. It can be a place where
the little things in one’s daily life can be shared because there are no little things in life.
Everything is important and has meaning.

Families should have Family Nights or Cultural Activity Nights where each shares something
that they have learned or are learning. If financially possible, the younger ones in the family
should have the opportunity to learn a musical instrument for example. Careful attention should
always be given to identifying the talents of each member of the family. Then those talents
should be nourished by the whole family working together.

Never underestimate the amount of growth that can take place by inviting people to your home
for a meal or to share in an evening that your family may normally spend alone. In very simple
terms it could be said that all L’Abri has ever been is a Christian home with an open door.

The church services that were led by the Schaeffers as they began L’Abri in the 1950’s were also
nothing more than a natural extension of what they already had established in their own home
and in their own family life as "church." As the church services grew, they moved out of their
home and into a church building. But even though these larger services may have been taken out
of the home, the home was never taken out of the services. For example, people were always
invited for Sunday dinner after church, and that tradition is still being carried out at Swiss
L’Abri. Therefore, if relationships do not develop in the church that the family is attending, to
the extent where someone is not eventually invited home for a meal for instance, then something
is wrong, either with the church, the family, or both. There needs to be a saying hung in the
kitchen of every Christian home that reads, "Food is the love of God made edible."

Conclusion

Jesus increased in wisdom and stature and in the sight of God and man. Likewise the Schaeffers
grew in doctrine and mature dialogue as well as in their relationships with their God and
neighbor. Also, L’Abri students grow in wisdom and stature and in favor with God and man.
Therefore, other Christian homes can increase in wisdom and stature and in the sight of God and
man. They can have a Christian world view that covers every aspect of their lives.

When this writer went to Swiss L’Abri in May of 1978, there developed a question in my mind
that eventually had to be answered privately by Dr. Schaeffer himself. It was a question born out
of a conviction that I needed to break with the past. I needed to live the Christian life as it should
be lived, indeed as I was seeing it lived before my very eyes there at L’Abri. The question was,
"How do I teach the power of the Holy Spirit?" Another way of putting that question, in the light
of this study, could be, "How do I grow as a Christian, in every area of my life?" "How can I be
real in a world that does not know how to be real?"

This study was also born out of a conviction that my family and I needed to break with the past.
It was time to begin a new chapter in our lives. The questions were the same. Only the "I" had
become a "we." A loving God, through Dr. Schaeffer and L’Abri Fellowship, answered my
question before. The same loving God, through the Schaeffers and L’Abri, has answered our
questions now. It is our family prayer that whoever reads this study will have had their questions
answered as well, or have had at least been given a starting point.

For an overall view of this thesis on one page, please see the Comparison Chart.

Return to Contents Go to Bibliography

© 1997 by Allan L. Winger

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