神马文学网弗朗西斯---薛华（百度）
来源：百度文库 编辑：神马文学网 时间：2024/04/30 00:18:09
Francis Schaeffer弗朗西斯如何
Founder of the的创始人 L'Abri community我'Abri社区
Born出生 January 30, 19121912年1月30日(1912-01-301912-01-30)
Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州
Died死亡 May 15, 19841984年5月15日,(1984-05-151984-05-15)(aged72)(aged72)
Rochester, Minnesota明尼苏达州罗彻斯特市
Occupation职业 Christian philosopher and church leader基督教的哲学家、教会领袖
Spouse配偶Edith Seville伊迪丝塞维利亚
Children孩子们 Priscilla Sandri; Susan Macaulay; Debbie Middleman;普里西拉Sandri,苏珊麦考利,黛比中人。Frank Schaeffer弗兰克如何
Francis August Schaeffer (30 January 1912 – 15 May 1984)弗朗西斯8月30 1912年1月如何- 15 1984年5月)[11]was an是一个American美国Evangelical Christian福音派基督徒theologian神学家,philosopher哲学家, and,Presbyterian长老会pastor.牧师。He is most famous for his writings and his establishment of the他是最著名的是他的作品,他创立的L'Abri community我'Abri社区in在Switzerland瑞士.。Opposed to反对theological modernism神学上的现代主义, Schaeffer promoted a more fundamentalist如何促进了更多,主义者Protestant新教faith and a信心和presuppositionalpresuppositionalapproach to方法Christian apologetics基督教护教学, which he believed would answer the questions of the age.他认为,回答问题的年龄。A number of scholars credit Schaeffer's ideas with helping spark the rise of the许多学者信用如何的??点的兴起帮助火花Christian Right基督教右翼in the United States.在美国。Schaeffer's wife,如何的妻子,Edith (Seville) Schaeffer伊迪丝(塞维利亚如何)has become a prolific author in her own right.已成为一名作者的权利。Schaeffer is also the father of author, filmmaker and painter如何人的父,就是作者,导演和画家Frank Schaeffer弗兰克如何.
Contents内容
[hide]
11 Education and early career教育和职业生涯的22 Family relationships家庭关系33 Apologetics护教学44 Legacy遗产4.14.1 Institute of Church Leadership教会的领导机构4.24.2 Political activism刘青峰编4.2.14.2.1 A Christian Manifesto基督教的宣言4.2.24.2.2 Influence on the Christian Right基督教右派的影响
55 Writings作品66 Notes笔记77 Further reading进一步阅读88 External links外部链接
Education and early career教育和职业生涯的
Schaeffer was born on January 30, 1912 in如何出生在1912年1月30日Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州to Franz A. Schaeffer III and Bessie Williamson.“弗朗茨·a .如何III及贝茜威廉姆森。[22]
In 1935, Schaeffer graduated1935年,毕业如何magna cum laude最优秀学生奖获奖者from从Hampden-Sydney CollegeHampden-Sydney大学.。The same year he married Edith Seville, the daughter of同年他结婚的女儿伊迪丝塞维利亚missionary传教士parents who had been with父母了China Inland Mission中国内地的使命founded by成立于Hudson Taylor戴德生.。Schaeffer then enrolled at然后进入了如何Westminster Theological Seminary威斯敏斯特神学院in the fall and studied under在去年的秋天和条件下,研究了Cornelius Van Til哥尼流范直到 (presuppositional apologeticspresuppositional护教学) and)和J. Gresham MachenGresham Machen j . (doctrine of inerrancy无误学说).
In 1937, Schaeffer transferred to Faith Theological Seminary, graduating in 1938.1937年,如何转移到信心神学院毕业,在1938年。This seminary was newly formed as a result of a split in the Presbyterian Church of America (now the这神学院形成新的分裂的美国长老会(现在的Orthodox Presbyterian Church东正教长老会) and the)和Bible Presbyterian Church圣经长老会, a,Presbyterian长老会denomination more identified with与相关单位Fundamentalist Christianity正统基督教and和premillennialismpremillennialism.。Schaeffer was the first student to graduate and the first to be ordained in the Bible Presbyterian Church.如何是第一个学生毕业,第一个被正式任命长老会在《圣经》里。He served pastorates in他曾在pastoratesPennsylvania宾西法尼亚 (Grove City格罗夫购物中心城市and和Chester切斯特) and)和St. Louis, Missouri路易斯密苏里州至.。He later left the BPC and joined the他后来离开了宽度加入了Reformed Presbyterian Church, Evangelical Synod改革长老会,福音派Synod,[33]a forerunner of the一个先进的Presbyterian Church in America在美国长老会, an evangelical denomination.,福音派新教的宗教。
In 1948, the Schaeffer family moved to Switzerland and in 1955 established the community called1948年,如何举家迁往瑞士和在1955年建立了社区来过电话L'Abri我'Abri(French for "the shelter").(法语称为“避难所”)。[11][44]
In 1954, Schaeffer was awarded the1954年的今天,如何被授予honorary荣誉Doctor of Divinity医生神性的degree from Highland College in高地大学学位Long Beach, California加利福尼亚长滩市.[55]
In 1971, Schaeffer received the honorary1971年的今天,如何得到荣誉Doctor of Letters医生的信件degree from学位Gordon College戈登大学in在Wenham, Massachusetts麻萨诸塞州的勇敢.
In 1982,在1982年,John Warwick Montgomery约翰·沃里克蒙哥马利nominated Schaeffer for an honorary如何为提名荣誉Doctor of Laws法学博士degree, which was conferred in 1983 by the程度,进而在1983年被授予Simon Greenleaf School of Law西蒙格林利夫以其法学院,Anaheim, California加州阿in recognition of his apologetic writings and ministry.以酬谢他的道歉的著述和事奉。[66]
Family relationships家庭关系
In Crazy for God Schaeffer's son在疯狂地追求神如何的儿子Frank弗兰克presents a portrait of his father that is far more nuanced and multi-dimensional than was suggested by his public persona.提出了一幅她父亲,更为细致入微的服务以及多维比他的建议公众人物角色。He states, for example, that Schaeffer's primary passions in life were not the Bible and theology but rather art and culture.他说,例如,如何的主要而在生活和神学而不是圣经,而是艺术和文化。"And what moved him was not theology but beauty"(p.140).”,是什么感动了他,不是神学而美丽”(p.140)。Schaeffer's son claims he had frequent bouts with depression and a verbally and physically abusive relationship with his wife, Edith.如何的儿子声称他已经多发性抑郁症和口头上和生理上段虐待关系与他的妻子伊迪丝。[77]Those in the inner circle at L'Abri challenge Frank's account.那些在的内圈在我'Abri挑战弗兰克的帐户。Os Guinness《吉尼斯世界纪录大全》的操作系统, who lived with the Schaeffers and was a close friend of both the younger and elder Schaeffer, described Crazy for God as a "scurrilous caricature" and said, "[N]o one should take Frank's allegations at face value."同住,Schaeffers的亲密朋友,是一个年轻的及老人都描述如何疯狂神,像“粗鄙的漫画"并说,"[N]愿每个人都应该就拿兰帕德的指控票面价值。”[88]
At home, Schaeffer was quite open about his temper problem—noting a family joke about a certain plant that grew so well because it had been so often re-potted.在家里,如何很公开自己的脾气problem-noting家庭笑话一定的植物生长在这么好,是因为它有re-potted经常是这样。[citation needed引用需要]
Apologetics护教学
Schaeffer's approach to Christian apologetics was primarily influenced by如何处理基督教护教学主要受Herman Dooyeweerd赫尔曼Dooyeweerd,Edward John Carnell爱德华。约翰本月, and,Cornelius Van Til哥尼流范直到, but he was not known to be a strict,但他却不是以严格presuppositionalistpresuppositionalistin the Van Tillian tradition.在箱型车上Tillian传统。His approach to culture was heavily influenced by his friendship with他的足球理念文化是很大程度上受到了他的友谊Hans Rookmaaker汉斯Rookmaaker.。In a 1948 article in The Bible Today, Schaeffer explained his own apologetics and how he walked a middle path between1948年的今天,《圣经》的一篇文章如何解释了他的自己的护教学,如何使他走了中间路径之间evidentialismevidentialismand presuppositionalism, noting that "If the unsaved man was consistent he would be an atheist in religion, an irrationalist in philosophy (including a complete uncertainty concerning 'natural laws'), and completely a-moral in the widest sense."和presuppositionalism,表示“一致的人还未保存一定能成为一个无神论者在宗教,哲学irrationalist(包括一个完整的不确定性的自然有关法律”),完全a-moral,最宽的感觉。”[99]J. Budziszewski summarizes the article about this middle path approach by writing:Budziszewski总结了《篇文章描述这个中间路径方法写:
Presuppositionalists, he held, are right to assert that the ultimate premises of Christian and anti–Christian systems of thought are utterly at odds.Presuppositionalists,他举行,是正确的,他们断言,最终的场所基督教和反基督教的系统的思想非常别扭。On the other hand, evidentialists are right to assert that between Christian and anti–Christian systems of thought there is always a point of contact.另一方面,evidentialists是对的断言基督教和反基督教的系统之间的思想总是有一种的接触点。The reason for this point of contact, he argued, is that nonbelievers cannot bring themselves to be completely consistent with their own presuppositions, and this inconsistency is a result of common grace.这一现象的原因可能接触点是,他认为会给自己带来一些认为不完全符合自身的前提,这是由于不普遍恩典。"Thus, illogically," he wrote, "men have in their accepted“因此,这是不合情理的,”他写到,“人在他们的接受worldviews世界观various amounts of that which is ours.各种各样的大量的那是我们的。But, illogical though it may be, it is there and we can appeal to it."但是,虽然它可能不合逻辑,在那里,我们可以上诉。”[1010]
Schaeffer came to use this middle path as the basis for his method of evangelism which he called Taking the roof off.如何来使用这个中间路径为基础的方法,他自称宣教以车顶卸下。[1111]An example of Taking the roof off in written form can be found in Schaeffer's work entitled Death in the City.例以车顶卸下书面形式,可以发现,在如何画册《死亡在城市。 [1212]Nancy Pearcey南希Pearceyalso describes two books by Schaeffer, Escape From Reason and The God Who Is There in this way:也描述了两个书原因及如何,脱离神有谁这样:
In these books, Schaeffer explains the history of the two-story division of knowledge, often referred to as the fact/value split.在这些书,如何解释了两层楼的历史知识分工,常被认为是事实与价值的分裂。He also describes his apologetics method, which combined elements of both evidentialism and presuppositionalism.他还描述了他护教学相结合的方法,evidentialism和presuppositionalism两种元素。[1313]
Legacy遗产
Today, roughly twenty-five years after his death (from lymphoma), his teachings continue in the same informal setting at The Francis A. Schaeffer Foundation in今天,大约25年后死亡(来自淋巴瘤),他的教导继续在同一非正式在弗朗西斯答:如何的基础上GryonGryon, Switzerland.,瑞士。It is led by one of his daughters and sons-in-law as a small-scale alternative to the original L'Abri Fellowship International which is still operating in nearby它是受他的女儿和女婿我们可替代原有的L 'Abri国际仍是交通运行在附近Huemoz-sur-OllonHuemoz-sur-Ollonand other places in the world.和其他地方的世界。On the other hand, Schaeffer's son另一方面,如何的儿子Frank Schaeffer弗兰克如何initially supported his father's ideas and political program, but has since distanced himself from many of those views and has converted to the最初支持他父亲的思想和政治纲领,但此后已做到远离自己于许多这样的观点和皈依了Greek Orthodox Church希腊东正教教堂.
Covenant Theological Seminary约神学院has established the Francis A. Schaeffer Institute directed by a former English L'Abri member, Jerram Barrs.建立了弗朗西斯答:如何学院指挥以前的英语我'Abri成员,Jerram Barrs。The purpose of the school is to train Christians to demonstrate学校的目的是培养基督徒加以说明compassionately妥善处理保单and defend和捍卫reasonably合理what they see as the claims of他们认为的索赔的Christ基督on all of life.在生命的一切。[1414]
[edit编辑] Institute of Church Leadership教会的领导机构
Francis Schaeffer’s work and legacy continues today.弗朗西斯如何的工作和传统延续至今。In 1978, Schaeffer asked a group of Reformed Episcopal Clergy to research his thoughts and current trends, forming a church guild called “The Society of Reformed Philosophical Thinkers” that later in 1988 merged with “Into Thy Word Ministries,” also envisioned by Schaeffer, and then the remnants of the “Charles E. Fuller Institute” in 1998 were merged forming, “The Francis A. Schaeffer Institute of Church Leadership Development.” Staffed with former L'Abri members and family, their purpose is continuing the work which started in Carmel California as a think-tank and Bible literacy project, currently in Pasadena, Ca.1978年的今天,如何向一群主教的改革研究他的神职人员的思想和当前的趋势,形成一个教堂公会称为“社会改造的哲学思考“那以后1988年合并到你的话部门的、也想象如何,然后残余的“c.e.更充实的学院”在1998年兼并成型,”弗朗西斯答:如何教会的领导学院发展”。配备前我'Abri成员和家庭,他们的目的是开始继续工作在迦密人》和《圣经》作为一个智囊团加州帕萨迪纳的识字计画,目前,Ca。This endeavor came into fruition the late 70's by Schaeffer’s personal bible study at L’Abri and his lectures worldwide which inspired a vision to strategize how to reach and train pastors and church leaders to focus on Christ centered principles.这一努力实现到了晚70是如何的个人学习圣经的时候我'Abri和他的讲座在全球鼓舞视觉苏贞昌如何达到和培养牧师与教会领袖专注于基督为中心的原则。The vision continues for over thirty years and calls for a commitment to point the church back to “true-Truth” and “true spirituality” onto the path of making disciples.这异象持续三十多年,并希望其承诺点教会回到“true-Truth”和“真实灵性帮助"走上路径让门徒。For the last twenty years they have been doing church and bible research in a deep doctoral level, not snapshots and phone surveys and publish comprehensive studies.二十年来,他们曾经在教堂和圣经研究在深博士水准,而不是快照和电话调查和综合研究出版。And with ministry partners, develop comprehensive curriculums and equipping helps for pastors, church planters and church leaders. “It is our passion and directive to lead Christians away from our false perceptions and into His way.”与部门的合作伙伴,制订出全面的课程和装备栽种葡萄园,教堂的牧师的帮助与教会领袖”。它是我们的热情和指导过基督徒远离我们的错误的观点和他的道路。”“The Francis A. Schaeffer Institute of Church Leadership Development”“弗朗西斯答:如何学院教会的领导发展” [ ']]
Schaeffer popularized, in the modern context, a conservative如何推广,在现代语境中,保守派Puritan清教徒and和Reformed改革perspective.视角。
Political activism刘青峰编
Francis Schaeffer is credited with helping spark a return to political activism among Protestant evangelicals and fundamentalists in the late 1970s and early 1980s, especially in relation to the issue of弗朗西斯如何是相信帮助引发一回到政治手腕在福音派新教和原教旨主义者在70年代晚期和80年代早期,尤其在分析问题abortion堕胎.。In his memoir Crazy for God, Schaeffer's son Frank takes credit for pressing his father to take on the abortion issue, which Schaeffer initially considered "too political."在他的回忆录中疯狂为神如何的儿子弗兰克以诚信的压制他的父亲去堕胎问题,也被认为是“如何最初政治。”[77]Schaeffer called for a challenge to what he saw as the increasing influence of secular humanism.如何呼吁,这是一个挑战,他所看到的世俗人道主义越来越深刻的影响。Schaeffer's views were expressed in two works, his book entitled A Christian Manifesto, as well as the book and film series,如何的观点表述为两件作品,他的《基督教的宣言,以及电影系列的书,Whatever Happened to the Human Race?人类出了什么问题?.
A Christian Manifesto基督教的宣言
Schaeffer's A Christian Manifesto如何是一个基督教宣言》[1515]was published in 1981.发表于1981年。The name of the book is intended to position its thesis as a Christian answer to书的名字是为了位置其论文基督教的回答The Communist Manifesto《共产党宣言》of 1848 and the1848年的,Humanist Manifesto以人为本宣言documents of 1933 and 1973.1933年到1973年的文件。Schaeffer's diagnosis is that the decline of Western Civilization is due to society having become increasingly如何的诊断是西方文明的衰落是由于社会已经形成的重要保障pluralistic多元, resulting in a shift "away from a world view that was at least vaguely Christian in people’s memory... toward something completely different".,导致在一个转换”,离开了一个世界观,这个至少含糊的基督教在人们的记忆里……向一些完全不同的东西”。Schaeffer argues that there is a philosophical struggle between the people of God and the secular humanists.如何哲学论证了神的子民之间的斗争人文主义者世俗世界。
In a sermon also titled "A Christian Manifesto",在一篇布道也题为“基督教宣言”,[1616]Schaeffer defines如何定义secular humanism世俗人道主义as the worldview where "man is the measure of all things," and in the book he claims that critics of the Christian Right miss the mark by confusing the "humanist religion" with humanitarianism, the humanities, or love of humans.在“人的世界观是衡量所有的一切,”,但在书中他声称,基督教右派的批评者失去了标志被混淆了“以人为本宗教”与人道主义、人文或相爱的人。He describes the conflict with secular humanism as a battle in which "these two religions, Christianity and humanism, stand over against each other as totalities."他描述了世俗的人道主义的冲突是一场两败俱伤的战役,”两个宗教、基督教和人本主义、站在对对方totalities。”He writes that the decline of commitment to objective truth that he perceives in the various institutions of society is "not because of a conspiracy, but because the church has forsaken its duty to be the salt of the culture."他写的衰落,对客观真实弱??强食的各种社会机构是“不因为阴谋,但由于教会已经离弃它的义务要盐文化的时期。Schaeffer explains:如何解释说:
A true Christian in一个真正的基督徒在Hitler希特勒's很Germany德国and in the occupied countries should have defied the false and counterfeit state and hidden his和在被占领的国家应该藐视虚假伪造州和向他Jewish犹太neighbors from the German来自德国的邻居SS TroopsSS军队.。The government had abrogated its authority, and it had no right to make any demands.政府已经废除职权,它没有权力去做任何的要求。
He then suggests that similar tactics be used to stop abortion.他提出了相似的策略被用来阻止堕胎。But Schaeffer argues he is not talking about a theocracy:但是如何认为他不谈论政教合一的:
State officials must know that we are serious about stopping abortion,...州政府官员必须知道我们是严重的停止堕胎,……First,首先,we must make definite that we are in no way talking about any kind of theocracy.我们必须明确,我们都不谈论任何类型的政教合一的。Let me say that with great emphasis.让我这样说吧,以极大的重视。Witherspoon, Jefferson, the American Founders had no idea of a theocracy.威瑟斯彭、杰弗逊、美国的开国元勋们都不知道有着神权。That is made plain by the First Amendment, and we must continually emphasize the fact that we are not talking about some kind, or any kind, of a theocracy.那是平原受第一宪法修正案的,我们必须不断地强调这一事实,我们不是在谈论一些实物,或者任意一个政教合一的。[1717]
Christian Reconstructionists基督教ReconstructionistsGary North加里北and和David Chilton大卫食were highly critical of A Christian Manifesto and Schaeffer.高度批评基督教的主张和如何。[1818]
Their critical comments were prompted, they wrote, by the popularity of Schaeffer's book (pp.116–17).他们的批评的意见,他们写道,这的流行为如何的书(pp.116-17)。They suggested that Schaeffer supports pluralism because he sees the First Amendment as freedom of religion for all; and they themselves reject pluralism (pp.128–29).他们建议如何支持多元化,因为他看到了宪法第一修正案作为宗教自由;但他们拒绝多元化(pp.128-29)。Pointing out negative statements Schaeffer made about theocracy, North and Chilton then explain why they promote it (pp.121–22).指出负面报表如何对政教合一的,北部和食尸鬼。然后解释为什么他们推销它(pp.121-22)。They extend their criticism of Schaeffer:这些延伸批评如何:
"The fact remains that Dr. Schaeffer’s manifesto offers no prescriptions for a Christian society.“事实是,患病的宣言没有提供如何指示,基督徒的社会。We mention that merely in the interests of clarity, for we are not sure that anybody has noticed it up to now.我们提到它只不过是清晰的利益,因为我们现在并不确定有人注意到这件事了。The same comment applies to all of Dr. Schaeffer’s writings: he does not spell out the Christian alternative.(pp. 127-28; emphasis North and Chilton)"同样的理论适用于所有的作品如何患病的:他不拼出基督教的选择。(第127-28;重视北部和食尸鬼。”
Influence on the Christian Right基督教右派的影响
Christian Right基督教右翼leaders such as领袖如Tim LaHaye提姆强烈的have credited Schaeffer for influencing their theological arguments urging如何已贷记影响他们的神学的论证敦促)political政治participation by evangelicals.参与福音派教徒。[1919]Randall Terry兰德尔·特里, the founder of创立者,Operation Rescue操作救援, also acknowledged the influence of Schaeffer.亦承认如何的影响。
Beginning in the 1990s, critics began exploring the intellectual/ideological connection between Schaeffer’s political activism and writings of the early 1980s to contemporary religious-political trends in the Christian Right, sometimes grouped under the name在20世纪90年代初,评论家开始探索知识/思想如何联系的政治手腕和作品对当代世纪八十年代早期的基督教右派的趋势,religious-political,有时聚集在这个名字DominionismDominionism, with mixed conclusions.有混和的结论。
Sara Diamond莎拉钻石and Frederick Clarkson和弗雷德里克克拉克森[2020]have written articles tracing the activism of numerous key figures in the Christian Right to the influence of Francis Schaeffer.写文章的激进的追踪,众多关键人物的影响基督教右翼弗朗西斯如何。According to Diamond: "The idea of taking dominion over secular society gained widespread currency with the 1981 publication of...Schaeffer's book A Christian Manifesto.根据钻石:“主意,要辖制世俗的社会是1981年通货得到了广泛的…如何的书出版基督教宣言》The book sold 290,000 copies in its first year, and it remains one of the movement's most frequently cited texts."这本书销售拷贝大约第一年,它仍然是该运动最常被引用的文本。”[2121]Diamond summarizes the book and its importance to the Christian Right:钻石总结了这本书,它的重要性,与基督教的右:
In A Christian Manifesto, Schaeffer's argument is simple.在一个基督教的宣言,如何的论点是简单的。The United States began as a nation rooted in Biblical principles.美国开始作为一个国家扎根于圣经的原则。But as society became more pluralistic, with each new wave of immigrants, proponents of a new philosophy of secular humanism gradually came to dominate debate on policy issues.但当社会变得更加多元化,每一波新的移民的一种新的哲学的支持者世俗人道主义逐渐开始主宰讨论政策分析。Since humanists place human progress, not God, at the center of their considerations, they pushed American culture in all manner of ungodly directions, the most visible results of which included legalized abortion and the secularization of the public schools.自从人类进步人文主义者的地方,而不是上帝中心,在那他们的考虑,他们把美国文化的态度不敬虔的方向,最明显的结果,包括堕胎合法化的世俗化公立学校。At the end of -- A Christian Manifesto, Schaeffer calls for Christians to use civil disobedience to restore Biblical morality, which explains Schaeffer's popularity with groups like Operation Rescue.最后的宣言,——基督教如何要求基督徒使用非暴力反抗恢复如何,这也解释了圣经的道德伦理的流行的组织像操作,救了我的命。Randall Terry has credited Schaeffer as a major influence in his life.兰德尔·特里认为如何作为主要的影响在他的生活。[2121]
Frederick Clarkson explains that this had practical applications:弗雷德里克克拉克森解释说,这有实际的应用:
"Francis Schaeffer is widely credited with providing the impetus for Protestant evangelical political action against abortion.”弗朗西斯如何被许多人认为提供了动力福音派新教政治行动反对堕胎。For example, Randall Terry, the founder of Operation Rescue, says: "You have to read Schaeffer's Christian Manifesto if you want to understand Operation Rescue."例如,兰德尔·特里,它的创始人的运作救援,说:“你一定要读如何基督教宣言如果你想了解操作,救了我的命。”Schaeffer, a longtime leader in Rev. Carl McIntire's splinter denomination, the Bible Presbyterian Church, was a reader of Reconstructionist literature but has been reluctant to acknowledge its influence.领导者如何他长久以来的小分队版卡尔McIntire命名,《圣经》长老会,Reconstructionist文学》的读者却不愿意承认自己的影响。Indeed, Schaeffer and his followers specifically rejected the modern application of Old Testament law."事实上,如何和他的追随者特别拒绝了现代旧约律法的应用。”[2222]
Analyses of Schaeffer as the major intellectual influence on如何分析为最主要的智力影响DominionismDominionismcan be found in the works of authors such as Diamond可以发现,在作者的作品,如钻石[2323]and和Chip Berlet芯片Berlet.[2424]Other authors argue against a close connection with dominionism, for example其他作者反对dominionism密切关联,比如Irving Hexham欧文Hexhamof the的University of Calgary卡尔加里大学的, who maintains that Schaeffer's political position has been misconstrued as advocating the Dominionist views of,他们认为,如何的政治地位被误解为倡导Dominionist观点的R. J. Rushdoonyr . j . Rushdoony, who is a,Christian Reconstructionist基督教Reconstructionist.。Hexham indicates that Schaeffer's essential philosophy was derived fromHexham表明,推导了如何是必要的哲学Herman Dooyeweerd赫尔曼Dooyeweerd, not Rushdoony, and that,而不是Rushdoony,Hans Rookmaaker汉斯Rookmaakerintroduced Schaeffer to his writings.介绍了如何去他的作品。[2525]Dooyeweerd was a Dutch legal scholar and philosopher, following in the footsteps ofDooyeweerd是一个荷兰法学家和哲学家,尾随Neo-CalvinistNeo-CalvinistAbraham Kuyper亚伯拉罕﹕.
Writings作品
Francis A. Schaeffer wrote twenty-two books, which cover a range of spiritual issues.弗朗西斯答:如何写的书二十二岁的覆盖面的精神问题。They can be roughly split into five sections, as in the edition of his Complete Works (他们大致可以分为五部分,就像在版本的,他完全的作品(ISBN 0-89107-347-7ISBN 0-89107-347-7):
A Christian View of Philosophy and Culture: The first three books in this block are known as Schaeffer's "trilogy," laying down the apologetical, philosophical, epistemological, and theological foundation for all his work.基督徒的观点:第一哲学和文化的三本书如何被认为是这条街的“三部曲”,他放弃了apologetical、哲学认识论基础,和神学他所有的作品中。The God Who Is There上帝就在那里: Deals with the existence and relevance of God, and how modern man came to first distance himself from, and ultimately disbelieve, God as revealed by the Bible.:处理存在的和相关性的神,多么现代男子走进第一疏远,最终不相信,神因着神的《圣经》。Escape from Reason逃避的理由: How the rejection of the biblical God causes man to lose contact with reality and reason.:神的圣经的拒绝使人失去联系现实和原因。He Is There and He Is Not Silent他在那儿,他还没有沉默: How God speaks to man through the Bible on the three philosophically fundamental areas of神对人说:《圣经》通过三在哲学基本区域metaphysics形而上学,morals道德, and,epistemology认识论.Back to Freedom and Dignity回到自由和尊严: An answer to答案:B.F. SkinnerB.F.斯金纳's很Beyond Freedom and Dignity自由和尊严的超越, arguing that freedom and dignity of man are God-given and therefore can't be left aside without dire consequences.自由,而人的尊严,是上天赐予的,因此不能被冷落的没有可怕的后果。
A Christian View of the Bible as Truth一个基督教的观点是《圣经》的真理 Genesis in Space and Time: Argues that the historical (as opposed to literalist or figurative) view of Genesis as historically true is fundamental to the Christian faith.创世纪在空间上和时间:认为历史(相对于literalist或比喻对创世纪》作为历史上实在是根本,以基督教的信仰。 No Final Conflict没有取得最后的冲突 Joshua and the Flow of Biblical History约书亚和流圣经的历史 Basic Bible Studies: Biblical studies on the fundamentals of the faith.基本圣经学习:在圣经学习基本的信心。 Art and the Bible艺术和圣经
A Christian View of Spirituality基督徒灵性的观点 No Little People: Argues that Christians should never despair of having a significant life of realizations, small as they seem to be.不少人:认为基督徒应永远不要绝望有一个有意义的生活体认,小像表面上看来的那样。True Spirituality真正的灵性: The spiritual foundation for Schaeffer's work, as a complement to the theological and philosophical approach of most other books.基础的精神如何的工作,作为补充哲学思想大多数其他的书籍的方法。Useful for gaining a balanced view of the whole of Schaeffer's life and ministry.有用的对获取正确对待整个如何的生活和事奉。 The New Super-Spirituality: Claims the intellectual decadence of students and the counter-culture from the late sixties to the early seventies can be traced back to the conformism of their fathers, only with fewer moral absolutes, and predicts the contamination of the church.新Super-Spirituality索赔知识堕落的学生和counter-culture从60年代末期到70年代早期可以追溯到上的因循守旧的宗族,只有用更少的道德绝对、预测和污染的教堂。Offers an analysis of提供了一个分析Postmodernism后现代主义. Two Contents, Two Realities: First presented as a position paper at the两个内容、两个实像:首先表现为位置进行了First International Congress on World Evangelization第一届国际会议在世界传教at在Lausanne, Switzerland瑞士洛桑in 1974.在1974年。
A Christian View of the Church基督徒的观点的教堂 The Church at the End of the Twentieth Century教会在二十世纪末的 The Church Before the Watching World教会在观看世界The Mark of the Christian基督教的标志: Analyzes the balance between the holiness of God and the love of God in the spiritual life of the之间的平衡:分析的圣洁神和神的爱的精神文化生活Bible-believing Christian.Bible-believing基督徒。 (Online E-text在线方法Death in the City死亡在城市 The Great Evangelical Disaster伟大的福音派灾难
A Christian View of the West一个基督教的观点是西方Pollution and the Death of Man污染和死亡的男人.A Christian response to issues concerning基督徒的相关问题反应ecology生态.How Should We Then Live?怎能存活呢。The Rise and Decline of Western Thought and Culture上升和下降西方思想和文化.This is also a film/video series produced and directed by his son Frank Schaeffer.这也是一种胶片/视频系列产品和直接的他的儿子弗兰克如何。 Whatever Happened to the Human Race?人类出了什么问题?(with former(前Surgeon General Dr. C. Everett Koop不要埃弗雷特博士普通外科之).)。A Christian response to abortion,基督徒回应堕胎,euthanasia安乐死, and,infanticide杀婴.。This is also a film/video series produced and directed by his son Frank Schaeffer.这也是一种胶片/视频系列产品和直接的他的儿子弗兰克如何。 A Christian Manifesto: Christian principles for secular politics.基督徒宣言:基督教原则世俗政治。
In addition to his books, one of the last public lectures Schaeffer delivered was at the Law Faculty, University of Strasbourg.除了他的书,最后公共演讲是如何交付法律系斯特拉斯堡大学。It was published as "Christian Faith and Human Rights", The Simon Greenleaf Law Review, 2 (1982–83) pp.3–12.这首诗歌发表“基督教信仰和人权”的西蒙格林利夫以其法律评论》2(83)pp.3-12。Most of his writings during his Bible Presbyterian days have not been collected, nor reprinted in decades.他的大部分的作品在圣经的底页上长老会天,也收集转载几十年。
In addition to the five volume Complete Works listed above there were also two books by Dr. Schaeffer published after his death:除了上述五卷完备的著作也有两本书出版,在他死后如何患病。
Dennis, Lane T.丹尼斯,弄的T。(ed)(编)Letters of Francis A. Schaeffer, Crossway Books, Westchester, 1985.字母弗朗西斯答:如何,岔路口书籍、美国1985年。 Schaeffer, Francis A. The Finished Work of Christ: The Truth of Romans 1–8, Crossway Books, Wheaton, 1998.如何,弗朗西斯答:基督:完成的工作的真相,罗马书,岔路口1惠顿,1998年。
[Notes笔记
^a一个b我Biographical Sketch传记素描, in Francis August Schaeffer Papers section, at PCA Historical Center.8月,在弗朗西斯,部分如何论文利用主成分分析法(PCA)历史的重中之重。Accessed 2006-08-26.2006-08-26访问。^Hankins, Barry, Francis Schaeffer and the Shaping of Evangelical America", Eerdmans, 2008Hankins,巴里,弗朗西斯如何和选型的新教会美国”,编,2008年^Francis A. Schaeffer,弗朗西斯答:如何,"A Step Forward"“进步”, The Presbyterian Journal, 6 March 1974, pp.7-8.、长老会派》、《1974年3月6日)、pp.7-8。Retrieved 7 September 20072007年9月7日收回^Michael S. Hamilton, "The Dissatisfaction of Francis Schaeffer," Christianity Today, 3 March 1997, Vol. 41, No. 3, Page 22.迈克尔·s .汉密尔顿、“不满弗朗西斯如何,“基督教的今天,1997年3月3日,第41卷,第三期,页22个。Reprinted at在再版A Tribute to Mark Heard.献给马克听到。Accessed 2006-08-25.2006-08-25访问。^Schaeffer, Frank, Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, Da Capo Press, 2007.如何,弗兰克,疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,达Capo出版社,2007年。^L. G Parkhurst.l . G Parkhurst。"Appendix A: Chronology of the Life of Francis Schaeffer," in Francis Schaeffer: The Man and His Message, Wheaton, IL: Tyndale House Publishers, 1985, pp. 213-215.“附录A:时代的生活如何,”在弗朗西斯弗朗西斯如何:男人和他的道理,惠顿,他:Tyndale房子出版社,1985,页213-215。 ^a一个b我Schaeffer, Frank.如何,弗兰克。Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, New York: Carol & Graf Publishers, (September) 2007.疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,纽约:卡罗和格拉夫出版商,(9月)2007年。ISBN 978-0786718917ISBN 978-0786718917^Os Guinness《吉尼斯世界纪录大全》的操作系统(March/April 2008).2008年4月/期(民91年4月)。"Fathers and Sons: On Francis Schaeffer, Frank Schaeffer, and Crazy for God"“父与子:在弗朗西斯如何,弗兰克如何,疯狂地追求上帝”.Books & Culture书、文化. http://www.christianitytoday.com/bc/2008/002/1.32.htmlhttp://www.christianitytoday.com/bc/2008/002/1.32.html.。Retrieved 2008-05-232008-05-23检索.^Schaeffer, Francis, "A Review of a Review", in The Bible Today, October 1948, pp. 7-9.如何,弗朗西斯,“对审查”,在圣经今天,10月1948年7页。Accessed 2006-08-21.2006-08-21访问。Reprinted at在再版PCA Historical Center历史中心利用主成分分析法(PCA).^"Evidentialists and Presuppositionalists - J. Budziszewski Replies"“Evidentialists和Presuppositionalists之回答说:“Budziszewski -by J. Budziszewski, Correspondence section of First Things, May 2000.Budziszewski学报,对应的第一节的事,2000年5月。Accessed 2006-08-21.2006-08-21访问。^William Edgar, "Two Christian Warriors: Cornelius Van Til and Francis A. Schaeffer Compared," Westminster Theological Journal, Vol. 57, No. 1, Spring 1995, pp. 57-80.威廉·埃德加·”、“两个基督教的战士:哥尼流范直到和弗朗西斯答:如何相比,“威斯敏斯特神学论丛,第57岁,1号,春天1995年,页。57-80。^Schaeffer, Francis, "Chapter 9: The Universe and Two Chairs," in Death in the City, Reprinted at如何,弗朗西斯,第九章的:宇宙和两把椅子、“在死地在城市,转载Nehemiah's Prayer Watch.尼希米祷文的手表。Accessed August 22, 2006.2006年8月22日,访问。^Nancy Pearcey, 2004,南希Pearcey,2004,(1):Total Truth: Liberating Christianity From Its Cultural Captivity,所有的真理:解放的基督教信仰自其文化被掳的人归回,Wheaton, IL: Crossway Books, p. 453.惠顿,他岔路口书籍、p。:453。^Our Purpose我们的目的FSI home page.文中的主页。Accessed 2006-08-26.2006-08-26访问。^Francis Schaeffer, 1982,弗朗西斯如何,1982年,A Christian Manifesto,基督徒的宣言,(revised edition),Crossway Books.(修订)》、岔路口的书。ISBN 0-89107-233-0ISBN 0-89107-233-0^Schaeffer, Francis (1982).如何,弗朗西斯(1982)。"A Christian Manifesto."“基督教宣言。”Retrieved 2005-06-24.2005-06-24检索。^Schaeffer, Francis,如何,弗朗西斯,A Christian Manifesto,基督徒的宣言,in The Collected Works...在文集…Volume 5, pp. 485–86.卷,第53 - 70页。485-86。^Gary North and David Chilton.加里北大卫食。"Apologetics and Strategy", in Tactics of Christian Resistance: A Symposium, Gary North Ed.“护教学策略”,在战术方面,基督教抵抗:一次讨论会上,加里北版)。Tyler Texas: Geneva Divinity School, 1983, pp. 100–40.泰勒在学校,1983年日内瓦神性。100-40页。^Tim LaHaye, 1980,提姆强烈,1980年6月,The Battle for the Mind,争夺思想,Old Tappan, NJ: Fleming H. Revell, p. 5老Tappan市漠南,台北:佛莱明之,p。5^Clarkson, Frederick (1994).弗雷德里克克拉克森(1994)。"Theocratic Dominionism Gains Influence"“神权政治Dominionism收益影响“.The Public Eye Magazine公众的视线杂志VIII (1 & 2).八世(1和2)。 ^a一个b我Diamond, Sara (1994).钻石,莎拉(1994)。"Dominion Theology: The Truth About the Christian Right's Bid for Power," Z Magazine (column) February 1995.“纽黑文自治领关于神学的申请基督教右翼力量",Z杂志(列)2月1995年。Publiceye.orgPubliceye.org.^Clarkson, Frederick.克拉克森弗雷德里克。(1995). “Christian Reconstructionism: Theocratic Dominionism Gains Influence.” In Chip Berlet (Ed.), Eyes Right!(1995),“基督教Reconstructionism:神权政治Dominionism获得影响力。"在芯片Berlet(主编),向右看!Challenging the Right Wing Backlash (pp. 59–80).具有挑战性的右翼反对(第56 - 59)。Boston: South End Press.波士顿:南端出版社。Revised and included in Clarkson, Eternal Hostility.修正,包括在克拉克森的,永恒的敌意。Publiceye.orgPubliceye.org^Sara Diamond, 1995, Roads to Dominion: Right–Wing Movements and Political Power in the United States, New York: Guilford, pp. 246-249.莎拉的钻石,1995年,道路,以管理:右翼运动和政治力量在美国,纽约:吉尔福德,页246-249。^Chip Berlet and Matthew N. Lyons, 2000, Right–Wing Populism in America: Too Close for Comfort, New York: Guilford Press, pp. 212-213.芯片Berlet和马修n .里昂、2000年,在美国右翼的民粹主义太近而使人不舒服,纽约:吉尔福德出版社,页212-213。^Hexham, Irving, "The Evangelical Response to the New Age," in Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton, State University of New York Press, Albany, New York, 1992, pp. 152-163, and especially p. 322 Note 16.Hexham,尔文,“福音派回应新的时代,在新的时代条件下,视野,詹姆斯·r·刘易斯和编辑,j·戈登·Melton,纽约州立大学出版社,巴尼,纽约,1992年,第152-163,特别是p。322注16岁。
Further reading进一步阅读
Boa, Kenneth D., and Robert M. Bowman, Faith Has Its Reasons: An Integrative Approach to Defending Christianity, NAV Press, Colorado Springs, 2001.蟒蛇、肯尼斯·d·,罗伯特·m·鲍曼、信心有它自己的理由:防守基督教的综合方案,资产净值出版社,科罗拉多泉,2001年。 Burson, Scott R. and Jerry L. Walls.Burson,斯科特r和杰瑞l .墙。C.S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time.c.s·刘易斯和弗兰西斯课程如何为新时代最具影响力的辩护者们从我们的时间。Leicester: InterVarsity Press, 1998.莱斯特:InterVarsity出版社,1998年。 Coward, Harold., Pluralism: The Challenge to World Religions, Orbis Books, Maryknoll, 1986.懦夫,Harold.、多元化:挑战、奥比斯世界宗教书籍,Maryknoll,1986年。 Cunningham, Stuart, "Towards A Critique of Francis Schaeffer's Thought", Interchange, 24 (1978) pp.205–221.坎宁安,史都华,”对竞争性的弗朗西斯如何的思想”,交流,24(1978)pp.205-221。 Dennis, Lane T.丹尼斯,弄的T。(ed)(编)Francis A. Schaeffer: Portraits of the Man and His Work, Crossway Books, Westchester, 1986.弗朗西斯答:如何:画像的男人和他的工作,岔路口书籍、特,1986年。 Duriez, Colin, Francis Schaeffer: An Authentic Life, Crossway Books, Wheaton, 2008.Duriez科林·,弗朗西斯如何:一个真正的生活,岔路口书,惠顿,2008年。 Follis, Bryan A., Truth With Love: Apologetics of Francis Schaeffer, Crossway Books, Wheaton, 2006.Follis,布莱恩:爱真理,如何弗朗西斯护教学岔路口书,惠顿,2006年。 Fowler, Robert Booth, A New Engagement: Evangelical Political Thought 1966-1976, William B. Eerdmans, Grand Rapids, 1982.影印版:罗伯特·布斯新订婚:福音派政治思想,威廉姆·b汤毅仁译,促进大急流城,1982年。 Hankins, Barry,Hankins,巴里,Francis Schaeffer And the Shaping of Evangelical America,弗朗西斯如何和选型的新教会美国,Wm.对照组。B. Eerdmans Publishing Co., Grand Rapids, 2008.出版有限公司(大急流城汤毅仁译,2008年。 Hexham, Irving, "The Evangelical Response to the New Age," in Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton, State University of New York Press, Albany, New York, 1992, pp.152–163.Hexham,尔文,“福音派回应新的时代,在新的时代条件下,视野,詹姆斯·r·刘易斯和编辑,j·戈登·Melton,纽约州立大学出版社,巴尼,纽约,1992年,pp.152-163。 Kubsch, Ron (ed.), Wahrheit und Liebe: Was wir von Francis Schaeffer für die Gegenwart lernen können, VKW, Bonn, 2007.Kubsch,罗恩(主编),Wahrheit和爱:我们·冯·弗朗西斯如何皮毛死Gegenwart VKW lernen,能帮我评估,2007年。 Morris, Thomas V., Francis Schaeffer's Apologetics: A Critique, Baker Book House, Grand Rapids, 1987.托马斯·莫里斯黄静雯,弗朗西斯如何的护教学:一个评论,贝克本书楼,大急流城,1987年。 Parkhurst, Louis Gifford, Francis Schaeffer: The Man and His Message, Tyndale House, Wheaton, 1985.Parkhurst,路易比,弗朗西斯如何:男人和他的道理,Tyndale房子,惠顿,1985年。 Parkhurst, Louis Gifford, Francis and Edith Schaeffer, Bethany House, Minneapolis, (1996)Parkhurst,路易比,弗朗西斯伊迪丝如何,伯大尼房子,明尼阿波利斯,(1996)Cybershelter.netCybershelter.net Ramsey, George W., The Quest for the Historical Israel, SCM Press, London, 1982, pp.107–115.乔治·w·拉姆西、追求历史以色列,供应链管理出版社,伦敦,1982年,pp.107-115。 Roper, D. L., "A Sympathetic Criticism of Francis Schaeffer's Writings," Interchange, 41 (1987) pp.41–55.罗伯>,“充满同情的批评>,《弗朗西斯如何的著作,“交换,41 pp.41-55(1987年)。 Ruegsegger, Ronald W.Ruegsegger,罗纳德·W。(ed)(编)Reflections on Francis Schaeffer, Zondervan, Grand Rapids, 1986.思考如何,Zondervan弗朗西斯,大急流城,1986年。 Schaeffer, Frank, Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, Da Capo Press, 2007.如何,弗兰克,疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,达Capo出版社,2007年。 Stadler, G. Thomas, "Renaissance Humanism: Francis Schaeffer Versus Some Contemporary Scholars," Fides et Historia 2 (June 1989)pp.4–20.Stadler、陈振川托马斯,“文艺复兴时期人文主义:弗朗西斯如何与当代学者、“真诚等1989年6月2日(改建)pp.4-20。
External links外部链接
L'Abri Fellowship International我'Abri国际联谊The Francis A. Schaeffer Foundation在弗朗西斯答:如何的基础Continuing work of Francis A. Schaeffer继续工作弗朗西斯答:如何Continuing the Legacy and Influence of Francis Schaeffer with New Research and Findings继续遗产,影响弗朗西斯如何培育新的研究和成果The Francis A. Schaeffer Institute of Church Leadership Development学院的弗朗西斯答:如何教会的领导发展Schaeffer's Papers如何的报纸at the在PCA利用主成分分析法(PCA)Historical Center历史的重中之重The Francis Schaeffer Institute如何研究所的弗朗西斯at Covenant Seminary约神学院在The L'Abri NetworkL 'Abri网络, Free Online Biographies on Francis and Edith Schaeffer免费在线传记,在弗朗西斯和伊迪丝如何The Shelter动物收容所的, a site dedicated to the thought and writings of Schaeffer,网站致力于思想和如何的作品Official Frank Schaeffer website官方弗兰克如何网站, writer, film director, and son of Francis Schaeffer、作家、电影导演、和儿子弗朗西斯如何Frank Schaeffer entry at Orthodoxwiki.org弗兰克Orthodoxwiki.org如何被允许进入
Schaeffer, Francis (1982).如何,弗朗西斯(1982)。A Christian Manifesto基督教的宣言- Lecture based on book.基于课书。
PersondataPersondata
Name名字 Schaeffer, Francis如何,法兰西斯。
Alternative names替代的名字
Short description简短的
Date of birth出生日期 1912-01-301912-01-30
Place of birth出生地点 Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州
Date of death死亡日期 1984-05-151984-05-15
Place of death死亡的地方 Rochester, Minnesota明尼苏达州罗彻斯特市
Retrieved from "直接从“http://en.wikipedia.org/wiki/Francis_Schaefferhttp://en.wikipedia.org/wiki/Francis_Schaeffer"
Categories类别: 1912 births1912年出生|| 1984 deaths1984年死亡|| Calvinist ministers and theologians加尔文派的部长和神学家|| Calvinist philosophers加尔文派的哲学家|| Christian apologists基督教辩护者们|| Christian evangelicalism基督教evangelicalism|| Christian philosophers基督教哲学家|| American Presbyterians美国长老会|| Philosophers of religion宗教哲学家|| Hampden-Sydney College alumniHampden-Sydney大学校友|| Westminster Theological Seminary alumni威斯敏斯特神学院校友
Hidden categories:隐藏类: Articles with hCardshCards文章|| All articles with unsourced statements与所有的文章unsourced报表|| Articles with unsourced statements from September 2009文章从9月unsourced报表,到2009年
Founder of the的创始人 L'Abri community我'Abri社区
Born出生 January 30, 19121912年1月30日(1912-01-301912-01-30)
Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州
Died死亡 May 15, 19841984年5月15日,(1984-05-151984-05-15)(aged72)(aged72)
Rochester, Minnesota明尼苏达州罗彻斯特市
Occupation职业 Christian philosopher and church leader基督教的哲学家、教会领袖
Spouse配偶Edith Seville伊迪丝塞维利亚
Children孩子们 Priscilla Sandri; Susan Macaulay; Debbie Middleman;普里西拉Sandri,苏珊麦考利,黛比中人。Frank Schaeffer弗兰克如何
Francis August Schaeffer (30 January 1912 – 15 May 1984)弗朗西斯8月30 1912年1月如何- 15 1984年5月)[11]was an是一个American美国Evangelical Christian福音派基督徒theologian神学家,philosopher哲学家, and,Presbyterian长老会pastor.牧师。He is most famous for his writings and his establishment of the他是最著名的是他的作品,他创立的L'Abri community我'Abri社区in在Switzerland瑞士.。Opposed to反对theological modernism神学上的现代主义, Schaeffer promoted a more fundamentalist如何促进了更多,主义者Protestant新教faith and a信心和presuppositionalpresuppositionalapproach to方法Christian apologetics基督教护教学, which he believed would answer the questions of the age.他认为,回答问题的年龄。A number of scholars credit Schaeffer's ideas with helping spark the rise of the许多学者信用如何的??点的兴起帮助火花Christian Right基督教右翼in the United States.在美国。Schaeffer's wife,如何的妻子,Edith (Seville) Schaeffer伊迪丝(塞维利亚如何)has become a prolific author in her own right.已成为一名作者的权利。Schaeffer is also the father of author, filmmaker and painter如何人的父,就是作者,导演和画家Frank Schaeffer弗兰克如何.
Contents内容
[hide]
11 Education and early career教育和职业生涯的22 Family relationships家庭关系33 Apologetics护教学44 Legacy遗产4.14.1 Institute of Church Leadership教会的领导机构4.24.2 Political activism刘青峰编4.2.14.2.1 A Christian Manifesto基督教的宣言4.2.24.2.2 Influence on the Christian Right基督教右派的影响
55 Writings作品66 Notes笔记77 Further reading进一步阅读88 External links外部链接
Education and early career教育和职业生涯的
Schaeffer was born on January 30, 1912 in如何出生在1912年1月30日Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州to Franz A. Schaeffer III and Bessie Williamson.“弗朗茨·a .如何III及贝茜威廉姆森。[22]
In 1935, Schaeffer graduated1935年,毕业如何magna cum laude最优秀学生奖获奖者from从Hampden-Sydney CollegeHampden-Sydney大学.。The same year he married Edith Seville, the daughter of同年他结婚的女儿伊迪丝塞维利亚missionary传教士parents who had been with父母了China Inland Mission中国内地的使命founded by成立于Hudson Taylor戴德生.。Schaeffer then enrolled at然后进入了如何Westminster Theological Seminary威斯敏斯特神学院in the fall and studied under在去年的秋天和条件下,研究了Cornelius Van Til哥尼流范直到 (presuppositional apologeticspresuppositional护教学) and)和J. Gresham MachenGresham Machen j . (doctrine of inerrancy无误学说).
In 1937, Schaeffer transferred to Faith Theological Seminary, graduating in 1938.1937年,如何转移到信心神学院毕业,在1938年。This seminary was newly formed as a result of a split in the Presbyterian Church of America (now the这神学院形成新的分裂的美国长老会(现在的Orthodox Presbyterian Church东正教长老会) and the)和Bible Presbyterian Church圣经长老会, a,Presbyterian长老会denomination more identified with与相关单位Fundamentalist Christianity正统基督教and和premillennialismpremillennialism.。Schaeffer was the first student to graduate and the first to be ordained in the Bible Presbyterian Church.如何是第一个学生毕业,第一个被正式任命长老会在《圣经》里。He served pastorates in他曾在pastoratesPennsylvania宾西法尼亚 (Grove City格罗夫购物中心城市and和Chester切斯特) and)和St. Louis, Missouri路易斯密苏里州至.。He later left the BPC and joined the他后来离开了宽度加入了Reformed Presbyterian Church, Evangelical Synod改革长老会,福音派Synod,[33]a forerunner of the一个先进的Presbyterian Church in America在美国长老会, an evangelical denomination.,福音派新教的宗教。
In 1948, the Schaeffer family moved to Switzerland and in 1955 established the community called1948年,如何举家迁往瑞士和在1955年建立了社区来过电话L'Abri我'Abri(French for "the shelter").(法语称为“避难所”)。[11][44]
In 1954, Schaeffer was awarded the1954年的今天,如何被授予honorary荣誉Doctor of Divinity医生神性的degree from Highland College in高地大学学位Long Beach, California加利福尼亚长滩市.[55]
In 1971, Schaeffer received the honorary1971年的今天,如何得到荣誉Doctor of Letters医生的信件degree from学位Gordon College戈登大学in在Wenham, Massachusetts麻萨诸塞州的勇敢.
In 1982,在1982年,John Warwick Montgomery约翰·沃里克蒙哥马利nominated Schaeffer for an honorary如何为提名荣誉Doctor of Laws法学博士degree, which was conferred in 1983 by the程度,进而在1983年被授予Simon Greenleaf School of Law西蒙格林利夫以其法学院,Anaheim, California加州阿in recognition of his apologetic writings and ministry.以酬谢他的道歉的著述和事奉。[66]
Family relationships家庭关系
In Crazy for God Schaeffer's son在疯狂地追求神如何的儿子Frank弗兰克presents a portrait of his father that is far more nuanced and multi-dimensional than was suggested by his public persona.提出了一幅她父亲,更为细致入微的服务以及多维比他的建议公众人物角色。He states, for example, that Schaeffer's primary passions in life were not the Bible and theology but rather art and culture.他说,例如,如何的主要而在生活和神学而不是圣经,而是艺术和文化。"And what moved him was not theology but beauty"(p.140).”,是什么感动了他,不是神学而美丽”(p.140)。Schaeffer's son claims he had frequent bouts with depression and a verbally and physically abusive relationship with his wife, Edith.如何的儿子声称他已经多发性抑郁症和口头上和生理上段虐待关系与他的妻子伊迪丝。[77]Those in the inner circle at L'Abri challenge Frank's account.那些在的内圈在我'Abri挑战弗兰克的帐户。Os Guinness《吉尼斯世界纪录大全》的操作系统, who lived with the Schaeffers and was a close friend of both the younger and elder Schaeffer, described Crazy for God as a "scurrilous caricature" and said, "[N]o one should take Frank's allegations at face value."同住,Schaeffers的亲密朋友,是一个年轻的及老人都描述如何疯狂神,像“粗鄙的漫画"并说,"[N]愿每个人都应该就拿兰帕德的指控票面价值。”[88]
At home, Schaeffer was quite open about his temper problem—noting a family joke about a certain plant that grew so well because it had been so often re-potted.在家里,如何很公开自己的脾气problem-noting家庭笑话一定的植物生长在这么好,是因为它有re-potted经常是这样。[citation needed引用需要]
Apologetics护教学
Schaeffer's approach to Christian apologetics was primarily influenced by如何处理基督教护教学主要受Herman Dooyeweerd赫尔曼Dooyeweerd,Edward John Carnell爱德华。约翰本月, and,Cornelius Van Til哥尼流范直到, but he was not known to be a strict,但他却不是以严格presuppositionalistpresuppositionalistin the Van Tillian tradition.在箱型车上Tillian传统。His approach to culture was heavily influenced by his friendship with他的足球理念文化是很大程度上受到了他的友谊Hans Rookmaaker汉斯Rookmaaker.。In a 1948 article in The Bible Today, Schaeffer explained his own apologetics and how he walked a middle path between1948年的今天,《圣经》的一篇文章如何解释了他的自己的护教学,如何使他走了中间路径之间evidentialismevidentialismand presuppositionalism, noting that "If the unsaved man was consistent he would be an atheist in religion, an irrationalist in philosophy (including a complete uncertainty concerning 'natural laws'), and completely a-moral in the widest sense."和presuppositionalism,表示“一致的人还未保存一定能成为一个无神论者在宗教,哲学irrationalist(包括一个完整的不确定性的自然有关法律”),完全a-moral,最宽的感觉。”[99]J. Budziszewski summarizes the article about this middle path approach by writing:Budziszewski总结了《篇文章描述这个中间路径方法写:
Presuppositionalists, he held, are right to assert that the ultimate premises of Christian and anti–Christian systems of thought are utterly at odds.Presuppositionalists,他举行,是正确的,他们断言,最终的场所基督教和反基督教的系统的思想非常别扭。On the other hand, evidentialists are right to assert that between Christian and anti–Christian systems of thought there is always a point of contact.另一方面,evidentialists是对的断言基督教和反基督教的系统之间的思想总是有一种的接触点。The reason for this point of contact, he argued, is that nonbelievers cannot bring themselves to be completely consistent with their own presuppositions, and this inconsistency is a result of common grace.这一现象的原因可能接触点是,他认为会给自己带来一些认为不完全符合自身的前提,这是由于不普遍恩典。"Thus, illogically," he wrote, "men have in their accepted“因此,这是不合情理的,”他写到,“人在他们的接受worldviews世界观various amounts of that which is ours.各种各样的大量的那是我们的。But, illogical though it may be, it is there and we can appeal to it."但是,虽然它可能不合逻辑,在那里,我们可以上诉。”[1010]
Schaeffer came to use this middle path as the basis for his method of evangelism which he called Taking the roof off.如何来使用这个中间路径为基础的方法,他自称宣教以车顶卸下。[1111]An example of Taking the roof off in written form can be found in Schaeffer's work entitled Death in the City.例以车顶卸下书面形式,可以发现,在如何画册《死亡在城市。 [1212]Nancy Pearcey南希Pearceyalso describes two books by Schaeffer, Escape From Reason and The God Who Is There in this way:也描述了两个书原因及如何,脱离神有谁这样:
In these books, Schaeffer explains the history of the two-story division of knowledge, often referred to as the fact/value split.在这些书,如何解释了两层楼的历史知识分工,常被认为是事实与价值的分裂。He also describes his apologetics method, which combined elements of both evidentialism and presuppositionalism.他还描述了他护教学相结合的方法,evidentialism和presuppositionalism两种元素。[1313]
Legacy遗产
Today, roughly twenty-five years after his death (from lymphoma), his teachings continue in the same informal setting at The Francis A. Schaeffer Foundation in今天,大约25年后死亡(来自淋巴瘤),他的教导继续在同一非正式在弗朗西斯答:如何的基础上GryonGryon, Switzerland.,瑞士。It is led by one of his daughters and sons-in-law as a small-scale alternative to the original L'Abri Fellowship International which is still operating in nearby它是受他的女儿和女婿我们可替代原有的L 'Abri国际仍是交通运行在附近Huemoz-sur-OllonHuemoz-sur-Ollonand other places in the world.和其他地方的世界。On the other hand, Schaeffer's son另一方面,如何的儿子Frank Schaeffer弗兰克如何initially supported his father's ideas and political program, but has since distanced himself from many of those views and has converted to the最初支持他父亲的思想和政治纲领,但此后已做到远离自己于许多这样的观点和皈依了Greek Orthodox Church希腊东正教教堂.
Covenant Theological Seminary约神学院has established the Francis A. Schaeffer Institute directed by a former English L'Abri member, Jerram Barrs.建立了弗朗西斯答:如何学院指挥以前的英语我'Abri成员,Jerram Barrs。The purpose of the school is to train Christians to demonstrate学校的目的是培养基督徒加以说明compassionately妥善处理保单and defend和捍卫reasonably合理what they see as the claims of他们认为的索赔的Christ基督on all of life.在生命的一切。[1414]
[edit编辑] Institute of Church Leadership教会的领导机构
Francis Schaeffer’s work and legacy continues today.弗朗西斯如何的工作和传统延续至今。In 1978, Schaeffer asked a group of Reformed Episcopal Clergy to research his thoughts and current trends, forming a church guild called “The Society of Reformed Philosophical Thinkers” that later in 1988 merged with “Into Thy Word Ministries,” also envisioned by Schaeffer, and then the remnants of the “Charles E. Fuller Institute” in 1998 were merged forming, “The Francis A. Schaeffer Institute of Church Leadership Development.” Staffed with former L'Abri members and family, their purpose is continuing the work which started in Carmel California as a think-tank and Bible literacy project, currently in Pasadena, Ca.1978年的今天,如何向一群主教的改革研究他的神职人员的思想和当前的趋势,形成一个教堂公会称为“社会改造的哲学思考“那以后1988年合并到你的话部门的、也想象如何,然后残余的“c.e.更充实的学院”在1998年兼并成型,”弗朗西斯答:如何教会的领导学院发展”。配备前我'Abri成员和家庭,他们的目的是开始继续工作在迦密人》和《圣经》作为一个智囊团加州帕萨迪纳的识字计画,目前,Ca。This endeavor came into fruition the late 70's by Schaeffer’s personal bible study at L’Abri and his lectures worldwide which inspired a vision to strategize how to reach and train pastors and church leaders to focus on Christ centered principles.这一努力实现到了晚70是如何的个人学习圣经的时候我'Abri和他的讲座在全球鼓舞视觉苏贞昌如何达到和培养牧师与教会领袖专注于基督为中心的原则。The vision continues for over thirty years and calls for a commitment to point the church back to “true-Truth” and “true spirituality” onto the path of making disciples.这异象持续三十多年,并希望其承诺点教会回到“true-Truth”和“真实灵性帮助"走上路径让门徒。For the last twenty years they have been doing church and bible research in a deep doctoral level, not snapshots and phone surveys and publish comprehensive studies.二十年来,他们曾经在教堂和圣经研究在深博士水准,而不是快照和电话调查和综合研究出版。And with ministry partners, develop comprehensive curriculums and equipping helps for pastors, church planters and church leaders. “It is our passion and directive to lead Christians away from our false perceptions and into His way.”与部门的合作伙伴,制订出全面的课程和装备栽种葡萄园,教堂的牧师的帮助与教会领袖”。它是我们的热情和指导过基督徒远离我们的错误的观点和他的道路。”“The Francis A. Schaeffer Institute of Church Leadership Development”“弗朗西斯答:如何学院教会的领导发展” [ ']]
Schaeffer popularized, in the modern context, a conservative如何推广,在现代语境中,保守派Puritan清教徒and和Reformed改革perspective.视角。
Political activism刘青峰编
Francis Schaeffer is credited with helping spark a return to political activism among Protestant evangelicals and fundamentalists in the late 1970s and early 1980s, especially in relation to the issue of弗朗西斯如何是相信帮助引发一回到政治手腕在福音派新教和原教旨主义者在70年代晚期和80年代早期,尤其在分析问题abortion堕胎.。In his memoir Crazy for God, Schaeffer's son Frank takes credit for pressing his father to take on the abortion issue, which Schaeffer initially considered "too political."在他的回忆录中疯狂为神如何的儿子弗兰克以诚信的压制他的父亲去堕胎问题,也被认为是“如何最初政治。”[77]Schaeffer called for a challenge to what he saw as the increasing influence of secular humanism.如何呼吁,这是一个挑战,他所看到的世俗人道主义越来越深刻的影响。Schaeffer's views were expressed in two works, his book entitled A Christian Manifesto, as well as the book and film series,如何的观点表述为两件作品,他的《基督教的宣言,以及电影系列的书,Whatever Happened to the Human Race?人类出了什么问题?.
A Christian Manifesto基督教的宣言
Schaeffer's A Christian Manifesto如何是一个基督教宣言》[1515]was published in 1981.发表于1981年。The name of the book is intended to position its thesis as a Christian answer to书的名字是为了位置其论文基督教的回答The Communist Manifesto《共产党宣言》of 1848 and the1848年的,Humanist Manifesto以人为本宣言documents of 1933 and 1973.1933年到1973年的文件。Schaeffer's diagnosis is that the decline of Western Civilization is due to society having become increasingly如何的诊断是西方文明的衰落是由于社会已经形成的重要保障pluralistic多元, resulting in a shift "away from a world view that was at least vaguely Christian in people’s memory... toward something completely different".,导致在一个转换”,离开了一个世界观,这个至少含糊的基督教在人们的记忆里……向一些完全不同的东西”。Schaeffer argues that there is a philosophical struggle between the people of God and the secular humanists.如何哲学论证了神的子民之间的斗争人文主义者世俗世界。
In a sermon also titled "A Christian Manifesto",在一篇布道也题为“基督教宣言”,[1616]Schaeffer defines如何定义secular humanism世俗人道主义as the worldview where "man is the measure of all things," and in the book he claims that critics of the Christian Right miss the mark by confusing the "humanist religion" with humanitarianism, the humanities, or love of humans.在“人的世界观是衡量所有的一切,”,但在书中他声称,基督教右派的批评者失去了标志被混淆了“以人为本宗教”与人道主义、人文或相爱的人。He describes the conflict with secular humanism as a battle in which "these two religions, Christianity and humanism, stand over against each other as totalities."他描述了世俗的人道主义的冲突是一场两败俱伤的战役,”两个宗教、基督教和人本主义、站在对对方totalities。”He writes that the decline of commitment to objective truth that he perceives in the various institutions of society is "not because of a conspiracy, but because the church has forsaken its duty to be the salt of the culture."他写的衰落,对客观真实弱??强食的各种社会机构是“不因为阴谋,但由于教会已经离弃它的义务要盐文化的时期。Schaeffer explains:如何解释说:
A true Christian in一个真正的基督徒在Hitler希特勒's很Germany德国and in the occupied countries should have defied the false and counterfeit state and hidden his和在被占领的国家应该藐视虚假伪造州和向他Jewish犹太neighbors from the German来自德国的邻居SS TroopsSS军队.。The government had abrogated its authority, and it had no right to make any demands.政府已经废除职权,它没有权力去做任何的要求。
He then suggests that similar tactics be used to stop abortion.他提出了相似的策略被用来阻止堕胎。But Schaeffer argues he is not talking about a theocracy:但是如何认为他不谈论政教合一的:
State officials must know that we are serious about stopping abortion,...州政府官员必须知道我们是严重的停止堕胎,……First,首先,we must make definite that we are in no way talking about any kind of theocracy.我们必须明确,我们都不谈论任何类型的政教合一的。Let me say that with great emphasis.让我这样说吧,以极大的重视。Witherspoon, Jefferson, the American Founders had no idea of a theocracy.威瑟斯彭、杰弗逊、美国的开国元勋们都不知道有着神权。That is made plain by the First Amendment, and we must continually emphasize the fact that we are not talking about some kind, or any kind, of a theocracy.那是平原受第一宪法修正案的,我们必须不断地强调这一事实,我们不是在谈论一些实物,或者任意一个政教合一的。[1717]
Christian Reconstructionists基督教ReconstructionistsGary North加里北and和David Chilton大卫食were highly critical of A Christian Manifesto and Schaeffer.高度批评基督教的主张和如何。[1818]
Their critical comments were prompted, they wrote, by the popularity of Schaeffer's book (pp.116–17).他们的批评的意见,他们写道,这的流行为如何的书(pp.116-17)。They suggested that Schaeffer supports pluralism because he sees the First Amendment as freedom of religion for all; and they themselves reject pluralism (pp.128–29).他们建议如何支持多元化,因为他看到了宪法第一修正案作为宗教自由;但他们拒绝多元化(pp.128-29)。Pointing out negative statements Schaeffer made about theocracy, North and Chilton then explain why they promote it (pp.121–22).指出负面报表如何对政教合一的,北部和食尸鬼。然后解释为什么他们推销它(pp.121-22)。They extend their criticism of Schaeffer:这些延伸批评如何:
"The fact remains that Dr. Schaeffer’s manifesto offers no prescriptions for a Christian society.“事实是,患病的宣言没有提供如何指示,基督徒的社会。We mention that merely in the interests of clarity, for we are not sure that anybody has noticed it up to now.我们提到它只不过是清晰的利益,因为我们现在并不确定有人注意到这件事了。The same comment applies to all of Dr. Schaeffer’s writings: he does not spell out the Christian alternative.(pp. 127-28; emphasis North and Chilton)"同样的理论适用于所有的作品如何患病的:他不拼出基督教的选择。(第127-28;重视北部和食尸鬼。”
Influence on the Christian Right基督教右派的影响
Christian Right基督教右翼leaders such as领袖如Tim LaHaye提姆强烈的have credited Schaeffer for influencing their theological arguments urging如何已贷记影响他们的神学的论证敦促)political政治participation by evangelicals.参与福音派教徒。[1919]Randall Terry兰德尔·特里, the founder of创立者,Operation Rescue操作救援, also acknowledged the influence of Schaeffer.亦承认如何的影响。
Beginning in the 1990s, critics began exploring the intellectual/ideological connection between Schaeffer’s political activism and writings of the early 1980s to contemporary religious-political trends in the Christian Right, sometimes grouped under the name在20世纪90年代初,评论家开始探索知识/思想如何联系的政治手腕和作品对当代世纪八十年代早期的基督教右派的趋势,religious-political,有时聚集在这个名字DominionismDominionism, with mixed conclusions.有混和的结论。
Sara Diamond莎拉钻石and Frederick Clarkson和弗雷德里克克拉克森[2020]have written articles tracing the activism of numerous key figures in the Christian Right to the influence of Francis Schaeffer.写文章的激进的追踪,众多关键人物的影响基督教右翼弗朗西斯如何。According to Diamond: "The idea of taking dominion over secular society gained widespread currency with the 1981 publication of...Schaeffer's book A Christian Manifesto.根据钻石:“主意,要辖制世俗的社会是1981年通货得到了广泛的…如何的书出版基督教宣言》The book sold 290,000 copies in its first year, and it remains one of the movement's most frequently cited texts."这本书销售拷贝大约第一年,它仍然是该运动最常被引用的文本。”[2121]Diamond summarizes the book and its importance to the Christian Right:钻石总结了这本书,它的重要性,与基督教的右:
In A Christian Manifesto, Schaeffer's argument is simple.在一个基督教的宣言,如何的论点是简单的。The United States began as a nation rooted in Biblical principles.美国开始作为一个国家扎根于圣经的原则。But as society became more pluralistic, with each new wave of immigrants, proponents of a new philosophy of secular humanism gradually came to dominate debate on policy issues.但当社会变得更加多元化,每一波新的移民的一种新的哲学的支持者世俗人道主义逐渐开始主宰讨论政策分析。Since humanists place human progress, not God, at the center of their considerations, they pushed American culture in all manner of ungodly directions, the most visible results of which included legalized abortion and the secularization of the public schools.自从人类进步人文主义者的地方,而不是上帝中心,在那他们的考虑,他们把美国文化的态度不敬虔的方向,最明显的结果,包括堕胎合法化的世俗化公立学校。At the end of -- A Christian Manifesto, Schaeffer calls for Christians to use civil disobedience to restore Biblical morality, which explains Schaeffer's popularity with groups like Operation Rescue.最后的宣言,——基督教如何要求基督徒使用非暴力反抗恢复如何,这也解释了圣经的道德伦理的流行的组织像操作,救了我的命。Randall Terry has credited Schaeffer as a major influence in his life.兰德尔·特里认为如何作为主要的影响在他的生活。[2121]
Frederick Clarkson explains that this had practical applications:弗雷德里克克拉克森解释说,这有实际的应用:
"Francis Schaeffer is widely credited with providing the impetus for Protestant evangelical political action against abortion.”弗朗西斯如何被许多人认为提供了动力福音派新教政治行动反对堕胎。For example, Randall Terry, the founder of Operation Rescue, says: "You have to read Schaeffer's Christian Manifesto if you want to understand Operation Rescue."例如,兰德尔·特里,它的创始人的运作救援,说:“你一定要读如何基督教宣言如果你想了解操作,救了我的命。”Schaeffer, a longtime leader in Rev. Carl McIntire's splinter denomination, the Bible Presbyterian Church, was a reader of Reconstructionist literature but has been reluctant to acknowledge its influence.领导者如何他长久以来的小分队版卡尔McIntire命名,《圣经》长老会,Reconstructionist文学》的读者却不愿意承认自己的影响。Indeed, Schaeffer and his followers specifically rejected the modern application of Old Testament law."事实上,如何和他的追随者特别拒绝了现代旧约律法的应用。”[2222]
Analyses of Schaeffer as the major intellectual influence on如何分析为最主要的智力影响DominionismDominionismcan be found in the works of authors such as Diamond可以发现,在作者的作品,如钻石[2323]and和Chip Berlet芯片Berlet.[2424]Other authors argue against a close connection with dominionism, for example其他作者反对dominionism密切关联,比如Irving Hexham欧文Hexhamof the的University of Calgary卡尔加里大学的, who maintains that Schaeffer's political position has been misconstrued as advocating the Dominionist views of,他们认为,如何的政治地位被误解为倡导Dominionist观点的R. J. Rushdoonyr . j . Rushdoony, who is a,Christian Reconstructionist基督教Reconstructionist.。Hexham indicates that Schaeffer's essential philosophy was derived fromHexham表明,推导了如何是必要的哲学Herman Dooyeweerd赫尔曼Dooyeweerd, not Rushdoony, and that,而不是Rushdoony,Hans Rookmaaker汉斯Rookmaakerintroduced Schaeffer to his writings.介绍了如何去他的作品。[2525]Dooyeweerd was a Dutch legal scholar and philosopher, following in the footsteps ofDooyeweerd是一个荷兰法学家和哲学家,尾随Neo-CalvinistNeo-CalvinistAbraham Kuyper亚伯拉罕﹕.
Writings作品
Francis A. Schaeffer wrote twenty-two books, which cover a range of spiritual issues.弗朗西斯答:如何写的书二十二岁的覆盖面的精神问题。They can be roughly split into five sections, as in the edition of his Complete Works (他们大致可以分为五部分,就像在版本的,他完全的作品(ISBN 0-89107-347-7ISBN 0-89107-347-7):
A Christian View of Philosophy and Culture: The first three books in this block are known as Schaeffer's "trilogy," laying down the apologetical, philosophical, epistemological, and theological foundation for all his work.基督徒的观点:第一哲学和文化的三本书如何被认为是这条街的“三部曲”,他放弃了apologetical、哲学认识论基础,和神学他所有的作品中。The God Who Is There上帝就在那里: Deals with the existence and relevance of God, and how modern man came to first distance himself from, and ultimately disbelieve, God as revealed by the Bible.:处理存在的和相关性的神,多么现代男子走进第一疏远,最终不相信,神因着神的《圣经》。Escape from Reason逃避的理由: How the rejection of the biblical God causes man to lose contact with reality and reason.:神的圣经的拒绝使人失去联系现实和原因。He Is There and He Is Not Silent他在那儿,他还没有沉默: How God speaks to man through the Bible on the three philosophically fundamental areas of神对人说:《圣经》通过三在哲学基本区域metaphysics形而上学,morals道德, and,epistemology认识论.Back to Freedom and Dignity回到自由和尊严: An answer to答案:B.F. SkinnerB.F.斯金纳's很Beyond Freedom and Dignity自由和尊严的超越, arguing that freedom and dignity of man are God-given and therefore can't be left aside without dire consequences.自由,而人的尊严,是上天赐予的,因此不能被冷落的没有可怕的后果。
A Christian View of the Bible as Truth一个基督教的观点是《圣经》的真理 Genesis in Space and Time: Argues that the historical (as opposed to literalist or figurative) view of Genesis as historically true is fundamental to the Christian faith.创世纪在空间上和时间:认为历史(相对于literalist或比喻对创世纪》作为历史上实在是根本,以基督教的信仰。 No Final Conflict没有取得最后的冲突 Joshua and the Flow of Biblical History约书亚和流圣经的历史 Basic Bible Studies: Biblical studies on the fundamentals of the faith.基本圣经学习:在圣经学习基本的信心。 Art and the Bible艺术和圣经
A Christian View of Spirituality基督徒灵性的观点 No Little People: Argues that Christians should never despair of having a significant life of realizations, small as they seem to be.不少人:认为基督徒应永远不要绝望有一个有意义的生活体认,小像表面上看来的那样。True Spirituality真正的灵性: The spiritual foundation for Schaeffer's work, as a complement to the theological and philosophical approach of most other books.基础的精神如何的工作,作为补充哲学思想大多数其他的书籍的方法。Useful for gaining a balanced view of the whole of Schaeffer's life and ministry.有用的对获取正确对待整个如何的生活和事奉。 The New Super-Spirituality: Claims the intellectual decadence of students and the counter-culture from the late sixties to the early seventies can be traced back to the conformism of their fathers, only with fewer moral absolutes, and predicts the contamination of the church.新Super-Spirituality索赔知识堕落的学生和counter-culture从60年代末期到70年代早期可以追溯到上的因循守旧的宗族,只有用更少的道德绝对、预测和污染的教堂。Offers an analysis of提供了一个分析Postmodernism后现代主义. Two Contents, Two Realities: First presented as a position paper at the两个内容、两个实像:首先表现为位置进行了First International Congress on World Evangelization第一届国际会议在世界传教at在Lausanne, Switzerland瑞士洛桑in 1974.在1974年。
A Christian View of the Church基督徒的观点的教堂 The Church at the End of the Twentieth Century教会在二十世纪末的 The Church Before the Watching World教会在观看世界The Mark of the Christian基督教的标志: Analyzes the balance between the holiness of God and the love of God in the spiritual life of the之间的平衡:分析的圣洁神和神的爱的精神文化生活Bible-believing Christian.Bible-believing基督徒。 (Online E-text在线方法Death in the City死亡在城市 The Great Evangelical Disaster伟大的福音派灾难
A Christian View of the West一个基督教的观点是西方Pollution and the Death of Man污染和死亡的男人.A Christian response to issues concerning基督徒的相关问题反应ecology生态.How Should We Then Live?怎能存活呢。The Rise and Decline of Western Thought and Culture上升和下降西方思想和文化.This is also a film/video series produced and directed by his son Frank Schaeffer.这也是一种胶片/视频系列产品和直接的他的儿子弗兰克如何。 Whatever Happened to the Human Race?人类出了什么问题?(with former(前Surgeon General Dr. C. Everett Koop不要埃弗雷特博士普通外科之).)。A Christian response to abortion,基督徒回应堕胎,euthanasia安乐死, and,infanticide杀婴.。This is also a film/video series produced and directed by his son Frank Schaeffer.这也是一种胶片/视频系列产品和直接的他的儿子弗兰克如何。 A Christian Manifesto: Christian principles for secular politics.基督徒宣言:基督教原则世俗政治。
In addition to his books, one of the last public lectures Schaeffer delivered was at the Law Faculty, University of Strasbourg.除了他的书,最后公共演讲是如何交付法律系斯特拉斯堡大学。It was published as "Christian Faith and Human Rights", The Simon Greenleaf Law Review, 2 (1982–83) pp.3–12.这首诗歌发表“基督教信仰和人权”的西蒙格林利夫以其法律评论》2(83)pp.3-12。Most of his writings during his Bible Presbyterian days have not been collected, nor reprinted in decades.他的大部分的作品在圣经的底页上长老会天,也收集转载几十年。
In addition to the five volume Complete Works listed above there were also two books by Dr. Schaeffer published after his death:除了上述五卷完备的著作也有两本书出版,在他死后如何患病。
Dennis, Lane T.丹尼斯,弄的T。(ed)(编)Letters of Francis A. Schaeffer, Crossway Books, Westchester, 1985.字母弗朗西斯答:如何,岔路口书籍、美国1985年。 Schaeffer, Francis A. The Finished Work of Christ: The Truth of Romans 1–8, Crossway Books, Wheaton, 1998.如何,弗朗西斯答:基督:完成的工作的真相,罗马书,岔路口1惠顿,1998年。
[Notes笔记
^a一个b我Biographical Sketch传记素描, in Francis August Schaeffer Papers section, at PCA Historical Center.8月,在弗朗西斯,部分如何论文利用主成分分析法(PCA)历史的重中之重。Accessed 2006-08-26.2006-08-26访问。^Hankins, Barry, Francis Schaeffer and the Shaping of Evangelical America", Eerdmans, 2008Hankins,巴里,弗朗西斯如何和选型的新教会美国”,编,2008年^Francis A. Schaeffer,弗朗西斯答:如何,"A Step Forward"“进步”, The Presbyterian Journal, 6 March 1974, pp.7-8.、长老会派》、《1974年3月6日)、pp.7-8。Retrieved 7 September 20072007年9月7日收回^Michael S. Hamilton, "The Dissatisfaction of Francis Schaeffer," Christianity Today, 3 March 1997, Vol. 41, No. 3, Page 22.迈克尔·s .汉密尔顿、“不满弗朗西斯如何,“基督教的今天,1997年3月3日,第41卷,第三期,页22个。Reprinted at在再版A Tribute to Mark Heard.献给马克听到。Accessed 2006-08-25.2006-08-25访问。^Schaeffer, Frank, Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, Da Capo Press, 2007.如何,弗兰克,疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,达Capo出版社,2007年。^L. G Parkhurst.l . G Parkhurst。"Appendix A: Chronology of the Life of Francis Schaeffer," in Francis Schaeffer: The Man and His Message, Wheaton, IL: Tyndale House Publishers, 1985, pp. 213-215.“附录A:时代的生活如何,”在弗朗西斯弗朗西斯如何:男人和他的道理,惠顿,他:Tyndale房子出版社,1985,页213-215。 ^a一个b我Schaeffer, Frank.如何,弗兰克。Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, New York: Carol & Graf Publishers, (September) 2007.疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,纽约:卡罗和格拉夫出版商,(9月)2007年。ISBN 978-0786718917ISBN 978-0786718917^Os Guinness《吉尼斯世界纪录大全》的操作系统(March/April 2008).2008年4月/期(民91年4月)。"Fathers and Sons: On Francis Schaeffer, Frank Schaeffer, and Crazy for God"“父与子:在弗朗西斯如何,弗兰克如何,疯狂地追求上帝”.Books & Culture书、文化. http://www.christianitytoday.com/bc/2008/002/1.32.htmlhttp://www.christianitytoday.com/bc/2008/002/1.32.html.。Retrieved 2008-05-232008-05-23检索.^Schaeffer, Francis, "A Review of a Review", in The Bible Today, October 1948, pp. 7-9.如何,弗朗西斯,“对审查”,在圣经今天,10月1948年7页。Accessed 2006-08-21.2006-08-21访问。Reprinted at在再版PCA Historical Center历史中心利用主成分分析法(PCA).^"Evidentialists and Presuppositionalists - J. Budziszewski Replies"“Evidentialists和Presuppositionalists之回答说:“Budziszewski -by J. Budziszewski, Correspondence section of First Things, May 2000.Budziszewski学报,对应的第一节的事,2000年5月。Accessed 2006-08-21.2006-08-21访问。^William Edgar, "Two Christian Warriors: Cornelius Van Til and Francis A. Schaeffer Compared," Westminster Theological Journal, Vol. 57, No. 1, Spring 1995, pp. 57-80.威廉·埃德加·”、“两个基督教的战士:哥尼流范直到和弗朗西斯答:如何相比,“威斯敏斯特神学论丛,第57岁,1号,春天1995年,页。57-80。^Schaeffer, Francis, "Chapter 9: The Universe and Two Chairs," in Death in the City, Reprinted at如何,弗朗西斯,第九章的:宇宙和两把椅子、“在死地在城市,转载Nehemiah's Prayer Watch.尼希米祷文的手表。Accessed August 22, 2006.2006年8月22日,访问。^Nancy Pearcey, 2004,南希Pearcey,2004,(1):Total Truth: Liberating Christianity From Its Cultural Captivity,所有的真理:解放的基督教信仰自其文化被掳的人归回,Wheaton, IL: Crossway Books, p. 453.惠顿,他岔路口书籍、p。:453。^Our Purpose我们的目的FSI home page.文中的主页。Accessed 2006-08-26.2006-08-26访问。^Francis Schaeffer, 1982,弗朗西斯如何,1982年,A Christian Manifesto,基督徒的宣言,(revised edition),Crossway Books.(修订)》、岔路口的书。ISBN 0-89107-233-0ISBN 0-89107-233-0^Schaeffer, Francis (1982).如何,弗朗西斯(1982)。"A Christian Manifesto."“基督教宣言。”Retrieved 2005-06-24.2005-06-24检索。^Schaeffer, Francis,如何,弗朗西斯,A Christian Manifesto,基督徒的宣言,in The Collected Works...在文集…Volume 5, pp. 485–86.卷,第53 - 70页。485-86。^Gary North and David Chilton.加里北大卫食。"Apologetics and Strategy", in Tactics of Christian Resistance: A Symposium, Gary North Ed.“护教学策略”,在战术方面,基督教抵抗:一次讨论会上,加里北版)。Tyler Texas: Geneva Divinity School, 1983, pp. 100–40.泰勒在学校,1983年日内瓦神性。100-40页。^Tim LaHaye, 1980,提姆强烈,1980年6月,The Battle for the Mind,争夺思想,Old Tappan, NJ: Fleming H. Revell, p. 5老Tappan市漠南,台北:佛莱明之,p。5^Clarkson, Frederick (1994).弗雷德里克克拉克森(1994)。"Theocratic Dominionism Gains Influence"“神权政治Dominionism收益影响“.The Public Eye Magazine公众的视线杂志VIII (1 & 2).八世(1和2)。 ^a一个b我Diamond, Sara (1994).钻石,莎拉(1994)。"Dominion Theology: The Truth About the Christian Right's Bid for Power," Z Magazine (column) February 1995.“纽黑文自治领关于神学的申请基督教右翼力量",Z杂志(列)2月1995年。Publiceye.orgPubliceye.org.^Clarkson, Frederick.克拉克森弗雷德里克。(1995). “Christian Reconstructionism: Theocratic Dominionism Gains Influence.” In Chip Berlet (Ed.), Eyes Right!(1995),“基督教Reconstructionism:神权政治Dominionism获得影响力。"在芯片Berlet(主编),向右看!Challenging the Right Wing Backlash (pp. 59–80).具有挑战性的右翼反对(第56 - 59)。Boston: South End Press.波士顿:南端出版社。Revised and included in Clarkson, Eternal Hostility.修正,包括在克拉克森的,永恒的敌意。Publiceye.orgPubliceye.org^Sara Diamond, 1995, Roads to Dominion: Right–Wing Movements and Political Power in the United States, New York: Guilford, pp. 246-249.莎拉的钻石,1995年,道路,以管理:右翼运动和政治力量在美国,纽约:吉尔福德,页246-249。^Chip Berlet and Matthew N. Lyons, 2000, Right–Wing Populism in America: Too Close for Comfort, New York: Guilford Press, pp. 212-213.芯片Berlet和马修n .里昂、2000年,在美国右翼的民粹主义太近而使人不舒服,纽约:吉尔福德出版社,页212-213。^Hexham, Irving, "The Evangelical Response to the New Age," in Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton, State University of New York Press, Albany, New York, 1992, pp. 152-163, and especially p. 322 Note 16.Hexham,尔文,“福音派回应新的时代,在新的时代条件下,视野,詹姆斯·r·刘易斯和编辑,j·戈登·Melton,纽约州立大学出版社,巴尼,纽约,1992年,第152-163,特别是p。322注16岁。
Further reading进一步阅读
Boa, Kenneth D., and Robert M. Bowman, Faith Has Its Reasons: An Integrative Approach to Defending Christianity, NAV Press, Colorado Springs, 2001.蟒蛇、肯尼斯·d·,罗伯特·m·鲍曼、信心有它自己的理由:防守基督教的综合方案,资产净值出版社,科罗拉多泉,2001年。 Burson, Scott R. and Jerry L. Walls.Burson,斯科特r和杰瑞l .墙。C.S. Lewis and Francis Schaeffer: Lessons for a New Century from the Most Influential Apologists of Our Time.c.s·刘易斯和弗兰西斯课程如何为新时代最具影响力的辩护者们从我们的时间。Leicester: InterVarsity Press, 1998.莱斯特:InterVarsity出版社,1998年。 Coward, Harold., Pluralism: The Challenge to World Religions, Orbis Books, Maryknoll, 1986.懦夫,Harold.、多元化:挑战、奥比斯世界宗教书籍,Maryknoll,1986年。 Cunningham, Stuart, "Towards A Critique of Francis Schaeffer's Thought", Interchange, 24 (1978) pp.205–221.坎宁安,史都华,”对竞争性的弗朗西斯如何的思想”,交流,24(1978)pp.205-221。 Dennis, Lane T.丹尼斯,弄的T。(ed)(编)Francis A. Schaeffer: Portraits of the Man and His Work, Crossway Books, Westchester, 1986.弗朗西斯答:如何:画像的男人和他的工作,岔路口书籍、特,1986年。 Duriez, Colin, Francis Schaeffer: An Authentic Life, Crossway Books, Wheaton, 2008.Duriez科林·,弗朗西斯如何:一个真正的生活,岔路口书,惠顿,2008年。 Follis, Bryan A., Truth With Love: Apologetics of Francis Schaeffer, Crossway Books, Wheaton, 2006.Follis,布莱恩:爱真理,如何弗朗西斯护教学岔路口书,惠顿,2006年。 Fowler, Robert Booth, A New Engagement: Evangelical Political Thought 1966-1976, William B. Eerdmans, Grand Rapids, 1982.影印版:罗伯特·布斯新订婚:福音派政治思想,威廉姆·b汤毅仁译,促进大急流城,1982年。 Hankins, Barry,Hankins,巴里,Francis Schaeffer And the Shaping of Evangelical America,弗朗西斯如何和选型的新教会美国,Wm.对照组。B. Eerdmans Publishing Co., Grand Rapids, 2008.出版有限公司(大急流城汤毅仁译,2008年。 Hexham, Irving, "The Evangelical Response to the New Age," in Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton, State University of New York Press, Albany, New York, 1992, pp.152–163.Hexham,尔文,“福音派回应新的时代,在新的时代条件下,视野,詹姆斯·r·刘易斯和编辑,j·戈登·Melton,纽约州立大学出版社,巴尼,纽约,1992年,pp.152-163。 Kubsch, Ron (ed.), Wahrheit und Liebe: Was wir von Francis Schaeffer für die Gegenwart lernen können, VKW, Bonn, 2007.Kubsch,罗恩(主编),Wahrheit和爱:我们·冯·弗朗西斯如何皮毛死Gegenwart VKW lernen,能帮我评估,2007年。 Morris, Thomas V., Francis Schaeffer's Apologetics: A Critique, Baker Book House, Grand Rapids, 1987.托马斯·莫里斯黄静雯,弗朗西斯如何的护教学:一个评论,贝克本书楼,大急流城,1987年。 Parkhurst, Louis Gifford, Francis Schaeffer: The Man and His Message, Tyndale House, Wheaton, 1985.Parkhurst,路易比,弗朗西斯如何:男人和他的道理,Tyndale房子,惠顿,1985年。 Parkhurst, Louis Gifford, Francis and Edith Schaeffer, Bethany House, Minneapolis, (1996)Parkhurst,路易比,弗朗西斯伊迪丝如何,伯大尼房子,明尼阿波利斯,(1996)Cybershelter.netCybershelter.net Ramsey, George W., The Quest for the Historical Israel, SCM Press, London, 1982, pp.107–115.乔治·w·拉姆西、追求历史以色列,供应链管理出版社,伦敦,1982年,pp.107-115。 Roper, D. L., "A Sympathetic Criticism of Francis Schaeffer's Writings," Interchange, 41 (1987) pp.41–55.罗伯>,“充满同情的批评>,《弗朗西斯如何的著作,“交换,41 pp.41-55(1987年)。 Ruegsegger, Ronald W.Ruegsegger,罗纳德·W。(ed)(编)Reflections on Francis Schaeffer, Zondervan, Grand Rapids, 1986.思考如何,Zondervan弗朗西斯,大急流城,1986年。 Schaeffer, Frank, Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back, Da Capo Press, 2007.如何,弗兰克,疯狂地追求上帝:我就是在这样之一的选民,帮助创办的宗教权利,住采取一切(或几乎所有的)它回来,达Capo出版社,2007年。 Stadler, G. Thomas, "Renaissance Humanism: Francis Schaeffer Versus Some Contemporary Scholars," Fides et Historia 2 (June 1989)pp.4–20.Stadler、陈振川托马斯,“文艺复兴时期人文主义:弗朗西斯如何与当代学者、“真诚等1989年6月2日(改建)pp.4-20。
External links外部链接
L'Abri Fellowship International我'Abri国际联谊The Francis A. Schaeffer Foundation在弗朗西斯答:如何的基础Continuing work of Francis A. Schaeffer继续工作弗朗西斯答:如何Continuing the Legacy and Influence of Francis Schaeffer with New Research and Findings继续遗产,影响弗朗西斯如何培育新的研究和成果The Francis A. Schaeffer Institute of Church Leadership Development学院的弗朗西斯答:如何教会的领导发展Schaeffer's Papers如何的报纸at the在PCA利用主成分分析法(PCA)Historical Center历史的重中之重The Francis Schaeffer Institute如何研究所的弗朗西斯at Covenant Seminary约神学院在The L'Abri NetworkL 'Abri网络, Free Online Biographies on Francis and Edith Schaeffer免费在线传记,在弗朗西斯和伊迪丝如何The Shelter动物收容所的, a site dedicated to the thought and writings of Schaeffer,网站致力于思想和如何的作品Official Frank Schaeffer website官方弗兰克如何网站, writer, film director, and son of Francis Schaeffer、作家、电影导演、和儿子弗朗西斯如何Frank Schaeffer entry at Orthodoxwiki.org弗兰克Orthodoxwiki.org如何被允许进入
Schaeffer, Francis (1982).如何,弗朗西斯(1982)。A Christian Manifesto基督教的宣言- Lecture based on book.基于课书。
PersondataPersondata
Name名字 Schaeffer, Francis如何,法兰西斯。
Alternative names替代的名字
Short description简短的
Date of birth出生日期 1912-01-301912-01-30
Place of birth出生地点 Germantown, Pennsylvania日耳曼敦接连大败,宾夕法尼亚州
Date of death死亡日期 1984-05-151984-05-15
Place of death死亡的地方 Rochester, Minnesota明尼苏达州罗彻斯特市
Retrieved from "直接从“http://en.wikipedia.org/wiki/Francis_Schaefferhttp://en.wikipedia.org/wiki/Francis_Schaeffer"
Categories类别: 1912 births1912年出生|| 1984 deaths1984年死亡|| Calvinist ministers and theologians加尔文派的部长和神学家|| Calvinist philosophers加尔文派的哲学家|| Christian apologists基督教辩护者们|| Christian evangelicalism基督教evangelicalism|| Christian philosophers基督教哲学家|| American Presbyterians美国长老会|| Philosophers of religion宗教哲学家|| Hampden-Sydney College alumniHampden-Sydney大学校友|| Westminster Theological Seminary alumni威斯敏斯特神学院校友
Hidden categories:隐藏类: Articles with hCardshCards文章|| All articles with unsourced statements与所有的文章unsourced报表|| Articles with unsourced statements from September 2009文章从9月unsourced报表,到2009年