Last Updated on August 6, 2019, by eNotes Editorial. Word Count: 644
At its core, Francis Schaeffer’s book How Should We Then Live? is about the degeneration of authentic Christian piety and morals, and the need for Western culture to revive the proper interpretation of church doctrine before the time that it had been thrown to the wayside. As such, an overriding theme of Schaeffer’s work is that of “absolute” truth as it was given in the Bible and the efforts of earlier historical peoples to replace it with an adulterated, overtly human-centric version. Much of the book’s historical analysis concerns itself with the ways in which Western culture has abandoned God and the Bible, and the cultural depravity that, according to Schaeffer, this abandonment has produced.
We can see, for example, Schaeffer’s emphasis on absolutism in his discussion of the Reformation. In chapter 5, he states,
What the Reformation’s return to biblical teaching gave society was the opportunity for tremendous freedom, but without chaos. That is, an individual had freedom because there was a consensus based upon the absolutes given in the Bible, and therefore real values within which to have freedom, without these freedoms leading to chaos.
There are a few arguments here that need to be unpacked. First, Schaeffer recognizes that the Reformation, with its partial emphasis on the reassertion of traditional Christian virtue, helped society recover from the supposedly destructive values of previous generations. In this case, he is referring to the secular philosophy of Renaissance humanism, which emphasized human innovativeness over the need for faith. Second, the “absolutes” of the Bible, which the Reformation church community had come to a consensus about, are the only thing qualified to define real freedom and keep society from plunging into chaos. Thus, Schaeffer is implying the existence of a universal morality, a universally acceptable interpretation of Christian virtue which can only serve to promote society’s interests. It should be noted that Schaeffer has been criticized by other theologians and scholars of church history for his simplistic and ahistoric analysis of Western cultural development.
By the time of the European Enlightenment, new problems in interpretation had developed. In chapter 8, Schaeffer explains the reemergence of Renaissance humanism in the eighteenth century and why this was a problem:
By the time of Rousseau, this humanist problem developed further. With Rousseau, the same problem was worded differently and may be expressed like this:
AUTONOMOUS FREEDOM / AUTONOMOUS NATURE
There were two parts to this new formulation of the old humanist problem. First, there were those who were aware...
(The entire section contains 644 words.)
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