|
|
Please
read
this
note
carefully.
This
review
is
very
focussed.
I
want
you
to
read
this
book
because
it
is
an
important
one.
You
will
understand
from
the
review
that
it
contains
content
that
can
help
us
effectively
minister
to
the
rising
generation.
It
will
be
especially
helpful
for
those
in
pastoral
and
other
leadership
roles,
though
it
has
a
general
appeal
to
Christian
laity
as
well.
I
appreciate
the
fine
work
done
by
Burson
and
Walls,
and
I
highly
commend
it
to
you.
However,
let
me
make
some
up-front
statements
about
the
book.
The
authors,
professors
at
Asbury
Seminary,
are
not
writing
from
a
reformed
perspective.
It
is
obvious
that
they
have
sympathy
and
appreciation
for
our
reformed
and
Presbyterian
theology,
but
that
is
not
their
tradition.
Like
many
from
a
more
Arminian
background,
they
do
not
fully
understand
the
teaching
of
the
Westminster
Confession
of
Faith
on
the
sovereignty
of
God
and
human
responsibility;
hence
that
colors
their
perspective
especially
as
they
deal
with
Schaeffer.
In
a
number
of
places,
I
believe
they
demonstrate
a
misunderstanding
of
Schaeffer
who
was
in
the
PCA
before
his
death.
He
was
clearly
and
unashamedly
identified
as
theologically
reformed
and
was
very
influential
in
the
life
of
the
PCA,
especially
in
our
formative
days. Read
this
book
with
careful
discernment,
and
you
will
find
it
a
good
opportunity
to
rethink
and
review
what
the
PCA
believes
and
teaches
regarding
God,
man,
salvation,
the
church,
etc.
At
times
you
will
see
that
the
authors
seem
to
be
more
comfortable
with
Lewis’s
position
than
with
Schaeffer’s.
One
example
and
then
my
review.
C.
S.
Lewis
has
a
different
perspective
on
foreknowledge
and
predestination
than
what
is
reflected
in
our
Confession
of
Faith,
hence
Schaeffer.
The
authors
write,
“But
contrary
to
the
teaching
of
the
Westminster
Confession,
it
is
a
plan
that
takes
human
choices
into
account.
In
other
words,
God
knows
what
humans
will
choose
and
these
free,
libertarian
choices
help
determine
the
ultimate
plan
that
is
devised.”
We
believe
that
the
Confession
does
not
only
deal
with
the
Sovereign
God
who
determines
all
things
that
come
to
pass
but
also
with
human
responsibility.
Burson
and
Walls
attempt
to
demonstrate
three
distinct
positions:
hard
determinism
(man
has
no
responsibility),
libertarian
freedom
(God’s
actions
are
determined
by
man’s),
and
soft
determinism
which
tries
to
delicately
balance
God’s
work
and
man’s
responsibility.
While
some
try
to
place
the
Westminster
Confession
of
Faith
in
the
hard
determinism
camp,
others
of
us
believe
that
the
Confession
does
fairly
and
carefully
present
God
as
the
first
cause
of
all
that
happens
and
presents
man’s
role
and
responsibility
in
that
process
as
the
second
cause.
If you keep those kinds of differences in mind as you read, I believe you will find this book a great blessing and challenge. It does deal with two of the most influential Christian men in the 20th century—Lewis, an Anglican with definite Arminian tendencies, and Schaeffer, a Calvinist and Presbyterian with a willingness to communicate that truth creatively to the 20th century audience. The authors refer to Schaeffer and Lewis as the most influential apologists of our time. I would agree if they had added Cornelius Van Til alongside Francis Schaeffer. As the book itself indicates, much of Schaeffer’s thinking was impacted by Van Til, and even though the two disagreed at certain points, Schaeffer acknowledged his indebtedness to Van Til and his presuppositional apologetics. Now,
for
a
look
at
the
great
value
of
this
timely
book.
Each
of
the
ten
chapters
is
important.
If
you
want
to
work
through
those
doctrinal
chapters
(particularly
chapter
two,
“Nature
of
Salvation,”
chapter
three,
“God’s
Sovereignty
and
Human
Significance,”
and
chapter
nine,
“Libertarian
Freedom
and
Human
Dignity”)
you
might
find
it
helpful
to
read
and
discuss
them
with
someone. Chapter
one
is
a
biographical
precise
on
both
Lewis
and
Schaeffer.
This
is
the
centennial
anniversary
year
of
the
birth
of
C.
S.
Lewis
who
died
in
1963.
Schaeffer,
thirteen
years
younger,
died
in
1984.
If
you
have
not
read
any
biography
on
either
man,
this
inclusive
introduction
will
help
you
understand
two
men.
While
they
had
numerous
differences
in
their
approach
to
Scripture,
theology,
and
apologetics,
they
have
many
similarities
as
well.
You
will
read
about
both
men’s
testimonies
of
their
Christian
conversion,
each
very
different,
yet
also
similar.
This
chapter
will
also
help
you
understand
why
both
men
are
still
quite
popular
and
read
by
so
many
Christians
and
non-Christians. Though
both
men
shared
a
high
view
of
Scripture
and
commitment
to
its
authority,
they
had
differences
which
the
authors
carefully
delineate
in
chapter
five,
“Biblical
Authority
and
Divine
Inspiration.”
For
example
Schaeffer
believed
in
the
inspiration
and
infallibility
of
Scripture
as
outlined
in
the
first
chapter
of
the
Westminster
Confession
of
Faith,
(though
some
criticism
was
offered
early
on
about
his
narrow
position).
Lewis
suggests
that
while
the
Bible
is
the
authoritative
Word
of
God,
it
is
not
the
inerrant
Word. Chapter
six
entitled
“Strategic
Apologetics:
Delivering
the
Faith”
is
one
of
my
three
favorite
chapters
in
the
book,
along
with
chapters
one
and
ten.
While
Schaeffer
always
maintained
that
he
was
not
an
apologist
but
an
evangelist,
this
chapter
reveals
why
he
was
an
effective
apologist.
He
did
not
want
to
be
confined
to
any
particular
camp
of
the
apologetic
disciplines.
(The
three
main
“camps”
according
to
Burson
and
Walls
are
the
presuppositional,
the
evidential,
and
the
scientific,
verification,
or
rational
method.)
Schaeffer
wanted
to
be
free
to
use
what
the
authors
call
an
“elusive
methodology.”
While
it
is
obvious
to
any
student
of
Schaeffer
that
he
was
at
bottom
a
presuppositionalist
(actually,
we
all
are),
he
also
wanted
to
be
rational,
relational,
and
plausible.
These
were
his
four
areas
of
concentration,
according
to
this
book.
We
need
to
learn
from
Schaeffer
the
art
of
listening,
reading
your
audience,
and
being
presuppositional,
rational,
relational
and
plausible
as
we
seek
to
make
the
Gospel
as
attractive
and
real
as
we
humanly
can.
Schaeffer’s
“elusive
methodology”—his
use
of
such
a
variety
of
methods—frustrated
even
Van
Til.
You
will
appreciate
the
personal
note
about
the
meeting
of
Van
Til
and
Schaeffer
at
Westminster
Theological
Seminary
where
Schaeffer
once
studied
under
Van
Til.
The
authors
are
probably
accurate
in
showing
both
Schaeffer’s
affinity
for
and
departure
from
his
mentor
Van
Til’s
position.
Schaeffer
never
pulled
any
punches
about
Christianity
being
a
space-time
religion
that
is
objectively
true,
historical,
and
open
to
verification
and
falsification. Lewis’s
apologetic
methodology
consisted
of
his
attempt
to
make
Christianity
credible.
Lewis
said
that
“we
have
no
particular
methodological
axe
to
grind.
We
try
to
use
common-sense
standards
of
rationality
and
universally
agreed
on
principles
of
logic
in
all
our
arguing.”
(Van
Til
accused
Lewis
of
following
the
method
of
Thomas
Aquinas.)
Lewis
demonstrated
four
key
facets
in
his
apologetic:
the
centrality
of
truth,
the
need
for
fair
argument,
the
comparison
of
worldviews,
and
the
art
of
persuasive
communication.
Those
were
common
to
Schaeffer
as
well.
Lewis,
like
Schaeffer,
believed
that
faith
and
reason
harmonized
quite
well—that
faith
and
reason
are
allies,
not
opponents. Chapters
seven
and
eight
deal
with
offensive
apologetics
(advancing
the
faith)
and
defensive
apologetics
(guarding
the
faith).
Chapter
nine
is
one
of
those
sticky,
questionable
sections
mentioned
above,
because
it
deals
with
libertarian
freedom
and
dignity.
Read
it
carefully.
It
also
deals
with
the
problem
of
evil
which
both
Schaeffer
and
Lewis
acknowledged
to
be
a
genuine
problem
with
out
suggesting
a
logical
conclusion. In
one
sense,
chapter
ten
is
the
highlight
of
the
book.
I
believe
every
Christian
leader
could
really
benefit
from
reading
this
chapter.
It
deals
with
how
to
present
the
Gospel
to
a
postmodern,
pluralistic
world.
If
we
are
to
serve
God’s
purpose
in
this
generation,
we
must
move
forward
with
understanding.
What
can
we
learn
from
these
two
men
that
will
help
us?
The
authors
conclude,
much.
They
list
21
things
from
Schaeffer’s
and
Lewis’s
apologetics.
I
believe
that
Burson
and
Walls
are
on
target
when
they
talk
about
Schaeffer
being
a
man
of
passion,
with
a
great
desire
to
see
people
brought
to
Christ.
They
maintain
that
his
effectiveness
grew
from
his
passion
about
his
message.
There
was
something
that
rang
true
about
Schaeffer’s
ministry,
as
he
and
Edith
opened
their
home
and
lives
to
so
many
struggling
pilgrims.
It
is
even
noted
that,
as
Schaeffer
dialoged
with
individuals
from
time
to
time,
he
shed
tears. Space
does
not
permit
listing
all
21
lessons
from
this
chapter
but
here
are
several:
objective
reality
and
absolute
truth,
honest
answers
to
honest
questions,
historical
texture
of
the
Christian
faith,
cultural
engagement,
emotional
redemption,
virtue
epistemology,
and
the
final
apologetic.
This
book
about
two
Christian
giants
and
heroes
of
the
faith
is
about
ministering
effectively
to
people
needing
the
Gospel
truth
in
today’s
world.
It
is
about
the
methodology
of
listening
and
caring
and
giving
honest
answers
to
honest
questions.
It
is
about
the
importance
of
community,
as
well
as
holding
high
the
authority
and
integrity
of
Scripture.
These
things
are
necessary
to
minister
God’s
unchanging
truth
to
this
postmodern
world. I am grateful to Burson and Walls for their splendid effort in comparing and contrasting these two men. I believe they were generally fair in their work and certainly demonstrated a deep desire to see the truth of the faith set forth. Even at points of theological difference, I believe the authors were warm, charitable, and desirous to honor the Lord in their work. I hope that this book will accomplish its potential of encouraging people to continue reading both Schaeffer’s and Lewis’s writings. There are areas where Lewis’s influence strengthens Schaeffer’s methodology and vice versa. Both can be of tremendous value to us today as we seek to understand the times in which we live and what God would have us do. Is
It
a
Lost
Cause?
Having
the
Heart
of
God
for
the
Church’s
Children,
Marva
J.
Dawn,
Eerdmans,
1997,
$16,
256
pages. This
is
a
strategic
book!
This
is
a
must-read
book!
This
is
an
excellent
book
full
of
food
for
thought.
The
sub-title,
Having
the
Heart
of
God
for
the
Church’s
Children,
is
most
appropriate.
With
our
focus
at
CE/P
to
sensitize
and
mobilize
the
church
to
the
challenge
to
reach
the
children,
this
will
be
one
of
the
basic
resources
that
we
recommend
for
local
leaders,
including
preachers
and
those
involved
with
youth
and
children’s
ministry.
Marva
Dawn
is
an
excellent
and
incisive
writer.
I
have
been
pleased
with
other
books
from
her
such
as
Reaching
Out
Without
Dumbing
Down,
A
Theology
of
Worship
for
the
Turn-of-the
Century
Culture,
and
The
Hilarity
Of
Community,
which
deals
with
the
community
functions
of
the
church. Dawn
teaches
at
Regent
College,
has
taught
children
of
all
ages
from
pre-school
to
graduate
students,
and
is
a
popular
speaker
for
youth
events.
She
is
in
wide
demand
in
many
of
the
churches
of
our
land. The
title
Is
It
a
Lost
Cause?
poses
a
question
which
Dawn
answers
with
a
qualified
“No.”
We
must
respond
immediately
but
carefully,
sensitively,
and
strategically
to
the
need
to
reach
the
rising
generation.
I
suggest
that
this
book
be
read
and
discussed
using
the
questions
at
the
end
of
each
chapter.
Part
one
of
the
book
is
titled
“Learning
the
Heart
of
God.”
Part
two
is
“Having
God’s
Heart
for
Our
Children.”
The
final
chapter
concludes
with
a
good
summary
epilogue.
A
good
bibliography
is
also
included. Dawn
has
a
very
high
view
of
the
church
and
its
work
and
worship,
and
begins
each
chapter
with
an
appropriate
hymn
which
sets
the
stage
for
the
content
of
the
chapter.
This
quote
from
the
opening
pages
summarizes
why
this
book
is
urgently
needed. Our increasingly postmodern world is usually unconsciously, desperate for the gifts of the Christian faith, and what are our churches doing in response? Individuals without a home yearn for community; people without a story seek a framework for understanding; “boomers” who have rejected moral authority search for a reference point; “busters” without motivation long for meaning beyond the next entertainment; teenagers [the millennials] pursue love and ache for it to last; children [also millennials] crave attention and a reason to care about anything. Are our churches hospitable enough to enfold them all in God’s Way and Truth and Life? Most of all, are we raising our own children to live the substance and presence of faith—and to pass God’s love and their faith on to their friends, neighbors, and peers at school? Or are we letting them be sucked into the behavior patterns, the attitudes, the meaninglessness, and the despair of the world around them? (page 5) In the chapter dealing with worship, Dawn does, good creative thinking about worship, as it relates to God’s children. The church struggles with this issue, and Dawn has some intriguing ideas. Actually, this is a good summary of her book on worship mentioned above. She states, “Both parents and congregations have enormous—but also enormously worthwhile—work to do to train our children in the habits and practice of worship.” Her focus is balanced, but definitely underscores that we do not reach the children by dumbing down our worship. The chapter on the parent’s heart is an excellent discussion of parenting. Though the contemporary idea that it takes a community to raise a child is based on false principles, our theology and ecclesiology remind us that God’s covenant family is the key in raising godly, covenant children. We attest to this each time the congregation vows to assist and support the parents when an infant is presented for covenant baptism. Dawn
underscores
that
truth: Pastors are not solely responsible for the spiritual life of the congregation, just as parents are not the only ones accountable for the moral foundation of their children. The entire Christian community shares in the task of nurturing our offspring; every member of the congregation is called to participate in the fostering of Christian growth.
|
|
|
|
Copyright © 2008 PCA Christian Education & Publications. All rights reserved.
|
|||
C.
S.
Lewis
and
Francis
Schaeffer,
Lessons
for
a
New
Century
from
the
Most
Influential
Apologists
of
Our
Time,
Scott
R.
Burson
and
Jerry
L.
Walls,
IVP,
1998,
$11.99,
308
pages
