Francis A. Schaeffer Quote
Edward Gibbon (1737-1794) in his said that the following five attributes marked Rome at its end: first, a mounting love of show and luxury (that is, affluence); second, a widening gap between the very rich and the very poor (this could be among countries in the family of nations as well as in a single nation); third, an obsession with sex; fourth, freakishness in the arts, masquerading as originality, and enthusiasms pretending to be creativity; fifth, an increased desire to live off the state. It all sounds so familiar. We have come a long road since our first chapter, and we are back in Rome.
Francis A. Schaeffer
Edward Gibbon (1737-1794) in his said that the following five attributes marked Rome at its end: first, a mounting love of show and luxury (that is, affluence); second, a widening gap between the very rich and the very poor (this could be among countries in the family of nations as well as in a single nation); third, an obsession with sex; fourth, freakishness in the arts, masquerading as originality, and enthusiasms pretending to be creativity; fifth, an increased desire to live off the state. It all sounds so familiar. We have come a long road since our first chapter, and we are back in Rome.
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About Francis A. Schaeffer
Francis August Schaeffer (January 30, 1912 – May 15, 1984) was an American evangelical theologian, philosopher, and Presbyterian pastor. He co-founded the L'Abri community in Switzerland with his wife Edith Schaeffer, née Seville, a prolific author in her own right. Opposed to theological modernism (which prefers, e.g., rationalism and religious experience over following religious traditions based on revelation), Schaeffer promoted what he claimed was a more historic Protestant faith and a presuppositional approach to Christian apologetics, which he believed would answer the questions of the age.
Schaeffer distinguished between the terms rationalism and rational:"Humanism in the larger, more inclusive sense is the system whereby men and women, beginning absolutely by themselves, try rationally to build out from themselves, having only Man as their integration point, to find all knowledge, meaning and value. We must also ensure that the word rationalism, which means the same thing as humanism in the wider sense, is not confused with the word rational. Rational means that the things which are about us are not contrary to reason; or, to put it another way, man's aspiration of reason is valid. And so the Judeo-Christian position is rational, but it is the very antithesis of rationalism."
Schaeffer distinguished between the terms rationalism and rational:"Humanism in the larger, more inclusive sense is the system whereby men and women, beginning absolutely by themselves, try rationally to build out from themselves, having only Man as their integration point, to find all knowledge, meaning and value. We must also ensure that the word rationalism, which means the same thing as humanism in the wider sense, is not confused with the word rational. Rational means that the things which are about us are not contrary to reason; or, to put it another way, man's aspiration of reason is valid. And so the Judeo-Christian position is rational, but it is the very antithesis of rationalism."