What would Francis Schaeffer say to the evangelical church today?[1] To answer this question, I first must highlight two crucial aspects of Schaeffer’s life and ministry. First, the burden of his life was to teach that the message of Christianity isn’t primarily about “religious experiences,” but about “true Truth.” Second, in contending for the truth, Schaeffer sought to do so with gentleness and compassion, and by doing so to practice simultaneously the holiness and love of God. To uphold God’s holiness requires that we stand against falsehood and unrighteousness. To uphold God’s love requires that we stand for the truth while also remembering life’s brokenness, including our own, and to walk moment-by-moment with Christ as we seek to love and honor God more than any created thing.
Throughout his entire ministry, Schaeffer practiced these two crucial points. He not only personally believed the gospel, he also taught and demonstrated that Christianity’s truth claims were really true in contrast to non-Christian thought. As such, he was willing to stand against those who either denied the truth or compromised it, and especially against those who did so within the church. Schaeffer loved and trusted Scripture. His message was the same whether chatting to individuals or addressing crowds. Honor God and revere his Word; follow Christ and submit to Scripture. What mattered to him was the trustworthiness of God’s written Word, hence the reason why he contended tirelessly for Truth in a post-truth society. For Schaeffer, if one tampers with the Bible, all is lost. This explains his concern at the end of his life regarding the direction of evangelicalism. As Schaeffer warned in his last book, The Great Evangelical Disaster, some evangelicals were in danger of compromising the full authority of Scripture, and up until his last breath, he sought to call the evangelical church back to a full commitment to Scripture and the truth of the gospel.
With this in mind, we are now able to answer the question of what Schaeffer would say to today’s evangelical church, and also to discover his ongoing relevance for Evangelicals today. I will do so in two steps. First, I will answer the question of why Schaeffer’s commitment to truth and the full authority of Scripture is still relevant for evangelicals today despite the changes that have occurred in our culture since his death. Second, I will conclude with what I believe Schaeffer would say to us today.
Schaeffer’s Commitment to “True Truth”: Is it Relevant for Evangelicals Today?
Many evangelicals, I think, would be hesitant to answer yes. Why? So much has changed. For one thing Schaeffer died before Postmodernism took center stage. More specifically, his stress on antithesis and confrontation was a bone of contention even during his lifetime and the reaction to this would be stronger today: at best impractical, at worst offensive, unloving, and fractious. As a friend put it, why focus on Truth when people are interested only in experience, or why contend with falsehood when everyone just wants to be tolerant and accepting?
This attitude to Schaeffer’s alleged rationalism and commitment to “true Truth” is unfortunate because his opposition to the Enlightenment could not have been clearer. For example, Schaeffer argued strongly that, “the central ideas of the Enlightenment stand in complete antithesis to Christian truth. More than this, they are an attack on God himself and his character.”[2]
Nevertheless, some evangelicals have argued that his commitment to objective Truth reflects the Enlightenment more than the Bible: that he was wrong to talk of “propositional revelation;” that he emphasized the mind too much; that his view of inerrancy was too literalistic; that he was too dogmatic, etc. Their dislike of the Modernist tradition is intense. By contrast they favor the Postmodern approach. They see it as more congenial to faith, more accepting, more open, more attentive to the heart rather than the head. Those who think this way conspicuously overlook Schaeffer’s warnings back in 1974 when he spoke in Lausanne. His message was blunt: if the Enlightenment was bad the existential methodology is worse. In Schaeffer’s view its foundations are like shifting sand, its proposals like poison.
The irony here is striking. Despite Postmodernism’s dislike of Modernism, we must never forget that it is itself derived from Modernism. Once Descartes and the Empiricists started to work out the logic of their ideas, they ran into difficulty. David Hume realized that even causality (the sine qua non of science) was a problem: “Do I sense the cause in causality” he asked, “or do I merely observe two consecutive events? I see billiard ball number one strike billiard ball number two—but do I observe ‘cause?’” Evidently not. With his empirical foundation, he had no answer—even though he admitted he couldn’t operate like this when playing board-games with his friends! Immanuel Kant tried to respond, but it was a hopeless task. Knowledge, like everything else, requires a metaphysical source. As a result, Modernism gradually nose-dived into Existentialism, which in turn morphed into Postmodernism—but only because the original epistemology was inadequate. When the cracks started to appear, the philosophers should have acknowledged that they had taken the wrong turn. On this point, Schaeffer was entirely on point!
But that was precisely what the Postmodernists didn’t do. Instead of back-tracking to reconsider where they’d come from, namely, the Christian worldview, they carried European thought towards “the hermeneutic of suspicion.” All attempts to establish worldviews based on rationality, they said, are suspect. According to Jacques Derrida, for example, not even language works that way. “Nothing exists outside the text,” he said. In other words, everything is an interpretation. No definitive explanation of anything is possible because language itself is relative. Similarly, Jean-François Lyotard dismissed all metanarratives, all, that is, which claim to be true and therefore exclusive—especially Christianity. Overarching stories of what life is about and how best to live are valid, but only as stories, never as “Truth.” Michel Foucault undermined things further by arguing that language, like everything else in society, is just a power-game: powerful social groups dominating others—oppressors/their victims, men/women, rich/poor, white/black, Europeans/colonials and so on.
The net effect of the postmodern slide was catastrophic. Particularly in relation to that, sadly, many have failed to appreciate the importance of what Schaeffer said about “rationality” and “rationalism.” This goes a long way to identify Postmodernism’s essential flaws and to show how best to counteract them.
In the first place, he said, Christianity isn’t rationalistic because it rests upon the reality of creation. It doesn’t start with the human mind. That was Descartes’ mistake. When he said, “I think, therefore I am” his assertion raised an obvious question: where does the (knowing) “self” come from in the first place? No answer. He just assumed it. By comparison, the Bible starts further back: it says the individual is able to think only because he or she is a creature created by the triune personal God. Given this starting point, rational thought itself—the great stumbling block of modern secular philosophy—becomes intelligible. Christianity also deals with the problem of sin and insists humanity needs a supernatural Savior because guilt is real and has to be atoned. Only Christ can do this, because he is the divine Son of God. Human attempts to merit salvation are worthless. In short, the Bible is God-centered throughout.
The second distinction Schaeffer used a lot was between “true knowledge, but not exhaustive knowledge.” What he meant is that human knowledge is limited, of necessity, because all our experience is superficial. No one knows even the tiniest thing completely. We see bits and pieces only. In addition, each person is unique. No two people share the same background or have the same interests or gifts. Yet the human mind is adequate: it grasps truth adequately if not exhaustively. Its limitations don’t invalidate either rationality or communication. Our experiences, though individual, are reciprocal.
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Kuyper fought for a national system of free schools for the entirety of his public life. He firmly believed that free schools were the best way to serve all parents, not just Christian parents because “it was best for all children to experience a unity of world view and values between school and home” (361). In 1917, his Antirevolutionary Party won a great victory. “As a culmination of these efforts, the Dutch constitution was amended to guarantee this right, and in 1920, the year Kuyper died, a new education bill was passed which put that amendment into practice” (xii). Although Kuyper made three substantial, albeit pragmatic, compromises to his ideal, he believed they were ultimately successful since compromise is always necessary when working in an imperfect political system. Nevertheless, while their own struggle culminated in a victory for free schools, Kuyper also recognized that the “struggle of the spirits” behind the struggle of the schools was far from over. 

Well-known for the doctrine of “sphere sovereignty, ” Abraham Kuyper once famously declared: “no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: “Mine!”[1] Kuyper is also notable for delivering the 1898 Stone Lectures at Princeton’s Theological Seminary in which he offered a profound and lasting treatment of Calvinism which remains relevant to us who are living in the postmodern era. But it is his significant work of educational reform in the Netherlands spanning nearly fifty years (1869-1917) that features in On Education.
On Education is a substantive anthology of Kuyper’s thoughts on Christian education, published as part of a twelve volume series of Kuyper’s works, produced by the Abraham Kuyper Translation Society, the Acton Institute, and Kuyper College. And it is precisely because of Kuyper’s “unique gifts, experiences, and writings” on Christianity and education that On Education is more than just a helpful resource; it is a uniquely prescient guide for everyone concerned with the education crisis plaguing twenty-first century North America (vii).
The volume is divided into four parts, tracing Kuyper’s involvement with the Netherlands’ seventy-year political battle over parents’ rights to choose schools representative of their religious convictions. Part One introduces the beginnings of the struggle: in 1868, the Society for the Common Good issued a manifesto stating what it perceived was a need to protect its gains of having achieved “the religious neutrality of the public school;” Kuyper responded that his party was not attempting to take back the Society’s perceived gains but, instead, to “make it possible for more children to receive the religious education desired by their parents” (9). This section further treats Kuyper’s grave concern about Dutch public schools “teaching the immortality of the soul,” something he contends is not “safe in the hands of the state school teachers” (22).
Part Two consists of four chapters dedicated to Kuyper’s antirevolutionary vision of sphere sovereignty which, when properly applied, would protect Christian schools from the revolutionary spirit of “false mingling,” whereby the state “sought to mix together precisely what God had separated” (53). Kuyper argued that it is only by properly distinguishing between the boundaries and bonds ordained by God that Christians can keep their schools from falling prey to the state and resist those secularists who would use the public trough to take away their freedom to preach Christ.
Part Three consists of six chapters of parliamentary addresses, journalistic articles, public speeches, and theological writings that address Kuyper’s pluralistic program for national education. At the time, the Netherlands was a nation that consisted in near equal measure of Rationalists, Calvinists, and Roman Catholics. In short, it was Kuyper’s position that, “The state may not use its supremacy to favor one part of the nation over another. All spiritual compulsion by the state is an affront to the honor of the spiritual life and, as an offense to civil liberty, is hateful and abominable” (xi).
Finally, Part Four consists of five chapters that treat Kuyper’s appeal to the public conscience, his concern for the injustice done to the poor of the nation, the political struggle, and ultimate victory—albeit a compromised victory. Kuyper sought a political policy of “principled structural pluralism”(xlii). And his Antirevolutionary Party “worked diligently to establish the right of all parents to provide their children with a quality education in accordance with their deepest convictions and values” (xii). Directed by his motto, “Free schools the norm, state schools a supplement,” (361) and by the foundational Christian principles of “freedom of conscience, equal treatment of religion under the law, and the place of schools within civil society” (365), Kuyper fought for a national system of free schools for the entirety of his public life.
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Even if an angel from Heaven brought the Mormon gospel, Paul warns us not to believe it. At this point, gently ask them if they know the gospel Paul preached. If they don’t, share the true gospel of salvation—Ephesians 2:8-9.

I want to make a promise to you. After reading this, you’ll be prepared to show Mormon missionaries that the Bible disagrees with Joseph Smith and the Church of Jesus Christ of Latter-day Saints (also known as the LDS Church or Mormonism).
Before we get to this simple witnessing technique, there are two things you need to understand about Mormonism.
First, Mormons have four books they consider scripture: the Book of Mormon, Doctrine and Covenants, Pearl of Great Price, and the King James Bible. These books aren’t equally authoritative to Mormons, though. The Bible is considered the least important of the four. Here’s why.
In Pearl of Great Price, Joseph Smith lists thirteen articles of faith. The eighth article says, “We believe the Bible to be the word of God as far as it is translated correctly.” In Joseph Smith’s opinion, though, much of the Bible was lost or corrupted in translation after the death of the apostles.
Because of this alleged corruption, Mormons give priority to reading the “more important” Mormon holy books, which means they often aren’t familiar with what the Bible says. Despite their belief that the Bible has the least authority, Mormons still respect the Bible and will take seriously the verses you show them.
Second, Mormons mean two different things when they use the word “salvation.” In Doctrines of Salvation, Joseph Fielding Smith, the tenth LDS president, said, “Salvation is twofold: General—that which comes to all men irrespective of a belief (in this life) in Christ—and, Individual—that which man merits through his own acts through life and by obedience to the laws and ordinances of the gospel” (emphasis added).
Notice, general salvation isn’t based on any particular belief. The LDS Church teaches that all human beings are saved and will enter one of the three levels of Heaven. This benefit was secured for all mankind by Jesus’ death on the cross. Belief or faith in Jesus is not needed for general salvation.
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