The God Who Is There
This is among my favorite works by Francis Schaeffer. In it he describes the intellectual and cultural climate of our time, demonstrates how deeply this climate has influenced neo-orthodoxy and theological liberalism, and contrasts historic Christianity with the new theology.
But do not be confused, this is not a book just for those with an interest in theology. He is also greatly concerned with the philosphers and artists who have helped to so deeply transform our thinking, often in manners which we are only vaguely aware of. In the opening chapter he discusses how the fundamental concept of truth that exists today has so drastically changed from that which was more dominant in the past. The problem is a change in methodology in the way in which we approach truth and knowing. In his view, "The tragedy of our situation today is that men and women are being fundamentally affected by the new way of looking at truth, and yet they have never even analyzed the drift which has taken place."
He begins his line of argument by proposing that there was a time, before about 1890 in Europe and 1935 in America, in which most people were working from the same basic set of presuppositions. Of these presuppositions the most fundamental would have been that there really are such things as absolutes, both "in the area of Being (or knowledge), and in the area of morals." He then proceeds to contemplate several philosophers who he believes have helped to lead us down this path. Among the thinkers that he considers very important in the process are Hegel, Kierkegaard, Jaspers, Sartre, and Heidegger. Then he moves on to artists like Gauguin, Picasso, and Duchamp who helped to popularize many basic attitudes about truth.
At this point you may rightly ask why Schaeffer would call this work The God Who is There. The title of section III, How Historic Christianity Differs From the New Theology, will at least give you a hint as to why this title is chosen and chapter five addresses the next question that may logically follow all this talk,How Do We Know It Is True?. "All men on their own level face a problem. Confronted with the existence and form of the external universe and the 'mannishness' of man, how does it fit together, and what sense does it make?" Schaeffer asks his reader to imagine a mutilated book with "just one inch of printed matter on each page."
Although it would obviously be impossible to piece together and understand the book's story, yet few people would imagine that what was left had come together by chance. However, if the torn-off parts of each page were found in the attic and were added in the right places, then the story could be read and would make sense. The whole man would be relieved that the mystery of the book had been solved, and the whole man would be involved in the reading of the completed story; but man's reason would have been the first to tell him that the portions which were discovered were the proper solution to the problem of the ripped book.
Schaeffer goes on to suggest that such a man as illustrated would likely enjoy reading and understanding the completed story that he manages to piece together. "This would particularly be the case if the total book opened the way to a restored communication with someone important to the reader."
So it is with Christianity: the ripped pages remaining in the book correspond to the abnormal universe and the abnormal man we now have. The parts of the pages which are discovered correspond to the Scriptures which are God's propositional communication to mankind, which not only touch "religious" truth but also the cosmos and history, which are open to verification.
Pick up a copy of this book if you can find it. If it is not available at your library request that they obtain a copy of it.
This book is also contained within the FAS trilogy.
