Francis Schaeffer (1912–1984) was a Christian theologian, philosopher, and Presbyterian pastor best known for his profound influence on evangelical apologetics in the latter half of the 20th century. Schaeffer’s apologetic method centered on the principle that Christianity is the only worldview that adequately accounts for reality—what he called “true truth.” He emphasized the internal consistency of the Christian worldview in contrast to the incoherence and despair of secular humanism, existentialism, or moral relativism.
His approach was deeply pastoral and relational. At L’Abri, his chalet in the Swiss Alps, Schaeffer welcomed seekers, skeptics, and students to live in community with him and his wife Edith. These guests were not treated to debates or academic lectures. Instead, they lived side-by-side with the Schaeffers, engaging in deep, organic conversations over weeks or even months. Schaeffer sought to “take the roof off” false worldviews, exposing their contradictions and gently pointing toward the coherence and hope of biblical Christianity.
He was deeply concerned with the rise of postmodern thought, the fragmentation of truth, and the death of objective morality. He warned that without absolute truth, culture would descend into despair, manipulation, and chaos. Yet he was also known for his compassion—for tearfully engaging the wounded hearts and broken lives behind false philosophies.
Progressive Christianity vs. Biblical Christianity: A Worldview Clash
In our present day, the worldview known as “progressive Christianity”—often called “woke Christianity” by its critics—bears many similarities to the postmodern ideologies Schaeffer warned about. While claiming the name of Christ, progressive Christianity frequently undermines or reinterprets biblical authority, central doctrines, and moral absolutes. It is more closely aligned with the cultural values of modern secular liberalism than with historic Christian orthodoxy.
Fundamental Tenets of Progressive Christianity:
- Emphasis on experience and social justice over doctrinal clarity.
- Viewing the Bible as a fallible human document, not the inerrant Word of God.
- Redefining or denying core doctrines such as sin, the atonement, hell, and Christ’s exclusivity.
- Supporting LGBTQ+ ideologies and reinterpreting sexual ethics.
- Prioritizing inclusivity and tolerance as supreme virtues.
- Deconstructing traditional theology in favor of intersectionality and identity politics.
Biblical Christianity, by contrast, affirms:
- The Bible as God’s authoritative, inspired, and inerrant Word.
- Salvation by grace through faith in Christ alone.
- The universality of human sin and the necessity of repentance.
- The exclusivity of Christ as Savior and Lord.
- The unchanging moral law of God rooted in His holy character.
- A robust understanding of truth as objective, absolute, and revealed.
The conflict between these worldviews is not merely doctrinal; it is foundational. Progressive Christianity has, in many ways, embraced a secular framework of meaning, while retaining Christian language. It often appeals to emotion over truth, personal identity over biblical categories, and social approval over spiritual conviction.
A Chalet in Switzerland: A Fictitious Dialogue Between Francis Schaeffer and a Progressive Christian
The following fictional dialogue imagines a young man named Jesse, a university student shaped by progressive Christianity, spending time at L’Abri. As is true of many who visited the Schaeffers, Jesse does not receive instant answers. He is given the gift of time, space, and thoughtful engagement.
Scene: L’Abri, Switzerland. Early morning mist hangs over the mountains. Francis Schaeffer, in his trademark knickers and beard, sits on a stone bench outside the chalet. A young man, Jesse, hoodie pulled over his head, sits beside him sipping tea. The gentle clinking of porcelain is heard as Edith sets down breakfast inside.
Narrator’s Note: Schaeffer rarely resolved a person’s worldview crisis in a single conversation. His guests stayed for weeks, helping with chores, participating in discussions, and slowly unpacking deep philosophical assumptions. This scene reflects one of many such conversations.
Francis Schaeffer:
Jesse, yesterday at dinner, you mentioned that you feel drawn to Jesus but not the Jesus of “white evangelicalism.” What did you mean?
Jesse:
Well, I love Jesus. His compassion, his fight against oppression, his solidarity with the marginalized. But the Christianity I see in most churches today—especially in America—is judgmental, nationalistic, even hateful. I don’t think God cares who you sleep with or what pronouns you use. He cares about whether you love people, whether you stand with the oppressed.
Schaeffer (nodding thoughtfully):
And would you say that your view of Jesus is grounded in the Bible?
Jesse:
Some parts of the Bible, sure. But honestly, I don’t think the Bible is infallible. I think it’s a collection of people trying to understand God, each in their cultural moment. Some of it is great—liberating even. But other parts, like the stuff on slavery or women or sexuality, I think we’ve moved past.
Schaeffer (gently):
Let me ask you this, Jesse. If we can pick and choose which parts of Scripture to accept—based on what aligns with modern values—how can we ever say with confidence what God is like at all?
Jesse (shrugs):
I guess we can’t know for sure. We know through experience, through conscience, through community. That’s how truth evolves, right?
Schaeffer (leaning in):
But if truth evolves, Jesse, how can it still be truth? Suppose two people have contradictory views—say, one believes that Jesus physically rose from the dead, and the other believes it’s just a metaphor. Can both be right?
Jesse:
Maybe it doesn’t matter. What matters is what it means to you, the hope it brings.
Schaeffer (softly):
But what if it really happened? What if the tomb was empty not just metaphorically, but historically? If Christ didn’t rise bodily, then Paul says our faith is in vain. Christianity, Jesse, is not merely a spiritual therapy. It’s a faith grounded in real events, in real truth.
Jesse (defensive):
But that kind of “truth” has been used to hurt people! The church has excluded gay people, women, anyone who doesn’t fit the mold. Isn’t it more Christlike to be inclusive?
Schaeffer (eyes filled with sorrow):
Jesse, I don’t defend every action of the church. I grieve with you. But love without truth becomes sentimentality. And truth without love becomes brutality. The answer is not to abandon truth but to live it with compassion. The gospel says we are all sinners—all—and it invites us to repent and receive grace. That’s not exclusion. That’s the deepest inclusion of all.
Jesse (quietly):
But the church says my friend Micah, who’s gay, is living in sin. He’s one of the kindest people I know. Why would God condemn him?
Schaeffer:
God condemns sin, Jesse, not kindness. All of us are under judgment apart from Christ. The issue isn’t whether your friend is kind—it’s whether he, like any of us, will submit to God’s design for human flourishing. Love must be governed by truth, or it becomes distorted. Would you say a father is loving if he affirms his child’s desire to walk off a cliff?
Jesse:
No… but that’s a strong analogy.
Schaeffer:
It must be. Eternity is at stake. You see, Christianity doesn’t say, “Live your truth.” It says, “Die to yourself and live in Christ.” That’s offensive to every culture, not just ours. But it is also the only path to life.
Jesse (staring at the mountains):
I don’t know. I still feel like the progressive church is more accepting.
Schaeffer (placing a hand on Jesse’s shoulder):
It may feel more accepting, Jesse. But do not confuse affirmation with salvation. The heart of Christianity is not self-affirmation, but rescue from sin through the blood of Christ. He did not come to validate us. He came to redeem us.
Jesse:
But if that’s true… it changes everything.
Schaeffer:
Yes, it does.
Final Thoughts: Why Christians Must Understand the Dangers of Progressive Christianity
Progressive Christianity, while often wrapped in the language of compassion and justice, is a fundamentally different religion from biblical Christianity. It denies or reinterprets the authority of Scripture, the nature of sin, the need for atonement, and the exclusivity of Christ. It offers a therapeutic message but lacks the power of the gospel to save.
Francis Schaeffer understood that ideas have consequences. When the church embraces a worldview based on relativism and cultural conformity, it loses its prophetic voice and its saving message. Progressive Christianity may appeal to the emotions of a wounded generation, but it ultimately leads away from the cross, not toward it.
Biblical Christians must be equipped to lovingly, patiently, and boldly expose the inconsistencies of progressive ideology while holding forth the truth of the gospel. Like Schaeffer, we must combine intellectual clarity with tender compassion—recognizing that many in the progressive movement are not rebels, but refugees from broken homes, failed churches, and cultural chaos. They need not condemnation, but truth spoken in love.
The call of the hour is clear: Return to the unchanging truth of God’s Word. Lift high the gospel of Christ crucified and risen. And live in such a way that people see not political ideology, but the beauty of holiness and the power of grace.
S.D.G.,
Robert Sparkman
rob@basedchristianity.org
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I recommend these Youtube channels for good content on Christian matters: Founders Ministries, Ligonier Ministries, Grace to You, G3 Ministries, and Truth for Life. RC Sproul, Voddie Baucham, Alistair Begg, Kevin DeYoung, Albert Mohler, Tom Ascol and John MacArthur are well-known, trustworthy pastors and teachers with content across multiple forums.
Francis Schaeffer, Tom Ascol, Allie Beth Stuckey and Nancy Pearcey have some valuable materials related to cultural matters, as well.