Francis Schaeffer (1912–1984) was a Presbyterian pastor, philosopher, and Christian apologist whose ministry left a profound mark on 20th-century evangelical thought. Born in Pennsylvania, Schaeffer pastored several churches in the United States before moving to Switzerland, where he founded L’Abri Fellowship in 1955 with his wife, Edith. L’Abri (French for “the shelter”) became a refuge for spiritual seekers—particularly young people wrestling with the collapse of meaning in the wake of modern philosophy, science, and moral relativism.
Schaeffer’s unique method of apologetics was deeply relational and highly philosophical. Unlike many who approached evangelism as a campaign, Schaeffer welcomed people into his home, sharing meals, reading Scripture, discussing worldviews, and listening—sometimes for weeks. He refused to reduce people to “projects” or arguments to win. Instead, he treated every soul as bearing the image of God, worthy of compassion and truth.
Schaeffer’s Apologetic Method
Schaeffer’s method can be summarized in four steps:
- Start where the person is—understand their presuppositions.
- Ask questions to uncover the logical conclusions of their worldview.
- Push to the “line of despair”, where their beliefs can no longer account for the realities of existence—such as meaning, morality, beauty, and personhood.
- Present the biblical alternative, a worldview grounded in the God who is there and is not silent.
Schaeffer’s genius was his ability to detect internal inconsistencies within worldviews like existentialism, materialism, and relativism—and gently expose these tensions while pointing people to Christ.
Understanding the Secular Humanist Worldview
Before engaging in dialogue, it’s vital to understand the belief system of the modern Secular Humanist. This worldview asserts that:
- There is no God or divine being.
- Man is the measure of all things, and meaning is self-constructed.
- Truth is found through reason, science, and empirical observation—not revelation.
- Morality evolves with culture, and ethics are relative to human preference.
- The universe is a closed system, operating by natural laws without supernatural intervention.
- Human flourishing is the highest good.
Secular Humanists often critique biblical Christianity for:
- Promoting what they see as outdated or oppressive moral codes.
- Relying on an “invisible God” and “ancient texts.”
- Inhibiting progress in science and social justice.
- Asserting exclusive claims to truth.
Christians respond by showing that:
- Without God, moral values are subjective and incoherent.
- The Christian worldview grounds reason, love, and justice in an unchanging Creator.
- The Bible, far from being outdated, explains the human condition better than any modern theory.
- Science flourished precisely because of a biblical worldview that affirmed order and intelligibility in creation.
A Fictitional Dialogue at L’Abri: Francis Schaeffer Meets Liam
Setting: The wooden interior of the L’Abri chalet glows in the late afternoon light. Books line the walls. A kettle steams. Francis Schaeffer, with his signature knickers and goatee, sits opposite a thoughtful 20-year-old named Liam, a college student from the UK visiting L’Abri during his gap year.
Francis Schaeffer: “I’m glad you’re here, Liam. Tell me—what brings you to L’Abri?”
Liam: “I’ve been studying philosophy and ethics. I would consider myself a Secular Humanist. I don’t believe in God. I think we need to create meaning ourselves, and ethics should serve human well-being, not religious dogma. But… I guess I’m here because I’m not fully settled inside.”
Schaeffer (nodding gently): “So you’re trying to live honestly within your beliefs. That’s commendable. Let me ask—if we remove God, how do we determine right from wrong? Why, for example, should protecting the weak be preferable to exploiting them?”
Liam: “We build ethics from reason and mutual consent. Societies work better when we cooperate, when people aren’t abused. It’s pragmatic.”
Schaeffer: “But pragmatism isn’t morality—it’s functionality. What if a society agrees that genocide serves its goals? Would it then be good?”
Liam: “No, of course not! That would be evil.”
Schaeffer (gently): “But you just called it evil. On what basis? You see, Liam, you’re borrowing moral language from a worldview you claim to have abandoned. You say ‘evil,’ but you have no transcendent standard. Doesn’t that create a tension?”
Liam (pausing): “Maybe. But religious people have done evil things, too.”
Schaeffer: “Yes, because they did not live according to the Bible. But that’s beside the point. What we’re discussing is whether your worldview can account for good and evil at all.”
Liam: “So you’re saying I’m standing on Christian ground without realizing it?”
Schaeffer: “Exactly. You affirm human dignity, love, and justice—but in your system, man is an accident of atoms. Why should an accident have value?”
Liam: “I’ve never thought of it that way. It’s just… hard to believe in God. The world is so broken.”
Schaeffer: “Yes, it is. And Christianity explains why—because man rebelled. But it doesn’t leave us there. The gospel says God entered our brokenness in Christ. He didn’t stay distant. He suffered, died, and rose again. That’s not escapism—that’s love anchored in truth.”
Liam (quietly): “I don’t know what to do with all this. I thought I had everything figured out.”
Schaeffer (reaching for his Bible): “Liam, you’re not alone. Many brilliant people have stood where you stand now. But there’s a better way. You don’t have to construct your own meaning—you can receive it. God made you in His image. You’re not a cosmic orphan. You’re known and loved.”
Reflecting on the Encounter
Liam didn’t pray the sinner’s prayer that afternoon. But his heart had been stirred. The walls of his man-made castle had begun to crack. Francis Schaeffer, through respectful listening and incisive questions, had led Liam to the point of tension—the place where his beliefs could no longer support the weight of his soul.
That’s the essence of Schaeffer’s method. It is not manipulation. It is not mere logic-chopping. It is a truth-telling born of compassion—an invitation to abandon illusion and embrace reality in Christ.
A Word to Christians
If you’re a believer, take this to heart:
- You don’t need to be a genius to share your faith—you need to be prayerful, thoughtful, and loving.
- People are not projects. They are souls, made in God’s image.
- The most persuasive apologetic may be a warm meal, an honest question, and a patient ear.
- Pray as Schaeffer prayed: “Lord, please reveal Yourself to this person. Help them see their need. Draw them to Yourself by grace.”
Remember Ephesians 2:8-10—salvation is by grace, not argument. But God often uses a loving conversation to awaken dead hearts.
Conclusion: Truth and Grace Still Speak
The battle between worldviews is not merely academic—it’s spiritual (Eph. 6:12). The young men and women embracing Secular Humanism are not enemies—they are the mission field. They need to see that their worldview leads to despair. And they need to be shown that the cross leads to life.
Let us study well. Let us speak clearly. But above all, let us love deeply and pray fervently.
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.