Have you ever wondered why Christians struggle, or just don’t, live what they believe? Francis Schaeffer questioned that to the extreme: he let go of everything he believed and started from square one to ask “is any of Christianity true?” This search for truth led him to experience the beating center of the Christian faith: the reality that God is Father, Son, and Holy Spirit loves and saves humanity. One could go so far as to say, that the Trinity is the center of all of Schaeffer’s thought.
In my first post about L’Abri, I talked about the foundational reality of life at L’Abri: trusting and dependent prayer. I also pointed to the reason for this way of life: Schaeffer’s desire to live life in total trust in God’s existence and providence.
What are the grounds for this belief? Especially in a world that is immersed in a cynical distance from faith in the supernatural, combined with the suppression of anything that smells of transcendence concerning real things. We are allowed to believe in some kind of transcendence for personal experience, or in the movies, but not in life. Life is brutishly natural. Schaeffer wants to offer a view of reality that is diametrically opposed to this suppression of transcendence.
In this post, I want to show the content of Schaeffer’s belief in supernatural reality with the help of Fred Sanders. I argue that Schaeffer’s life and the life of L’Abri as a witness to the existence of God is grounded in the reality and experience of the Triune God of Christianity.
Fred Sanders, in his book The Deep Things of God, demonstrates a deep, though often implicit, Trinitarian grounding in a broad swath of evangelicals throughout Church history (As an aside, I found this book very healing in my own struggle with evangelicalism. In short, I discovered the doctrine of the Trinity outside of evangelicalism, but this book helped me see the implicit Trinitarian theology at work in evangelical pastors and theologians). Sanders profiles several evangelical theologians and pastors throughout the book, one of those profiles is of Francis Schaeffer (pages 181-189).
After pastoring for several years, Schaeffer had a crisis of faith. He stepped back from his faith and started exploring it again, to discover whether it was really true and real, and what the implications of Christianity are if it really is true. After wrestling for months. This is what Schaeffer concluded:
I came to realize that indeed I had been right in becoming a Christian. But then I went on further and wrestled deeper and asked, “But then where is the spiritual reality, Lord, amongst most of that which calls itself orthodoxy?” And gradually i found something. I found something that I had not been taught, a simple thing, but profound. I discovered the meaning of the work of Christ, the meaning of the blood of Christ, moment by moment in our lives after we are Christians – the moment-by-moment work of the whole Trinity in our lives because as Christians we are indwelt by the Holy Spirit. That is true Spirituality. (Schaeffer, “Two Contents, Two Realities,” in Works vol. 3 (416-417).
Of course, this quote leaves us wondering, what does this ‘moment-by-moment work of the whole Trinity” look like? What does the supernatural reality of the Trinity look like in our daily lives?
The Holy Spirit indwelling the individual Christian is not only the agent of Christ, but he is also the agent of the Father. Consequently, when I accept Christ as my Savior, my guilt is gone, I am indwelt by the Holy Spirit, and I am in communication with the Father and the Son as well as of the Holy Spirit – the entire Trinity. Thus now, in the present life, if I am justified, I am in a personal relationship with each of the members of the Trinity. God the Father is my Father; I am in union with the Son, and I am indwelt by the Holy Spirit. This is not just meant to be a doctrine, it is what i have now (True Spirituality, 271).
Schaeffer’s point is that the Doctrine of the Trinity is not something to merely be believed, it is the warp and woof of the Christian life. God the Father, Son, and Holy Spirit inseparably work to bring about our salvation; they meet us in a real and personal encounter, and live with us in daily communion, as the triune God. That is the Christian life. True to evangelical form, Schaeffer emphasizes that this encounter is an experience of personal relationship, personal relationship with the whole Trinity.
Our relationship is never mechanical and not primarily legal. It is personal and vital. God the Father is my Father; I am united and identified with God the Son, God the Holy Spirit dwells within me. The Bible tells us that his threefold relationship is a present fact, just as it tells us that justification and Heaven are facts (Basic Bible Studies, 362).
This personal and vital relationship with the Triune God of the universe is the heart of the Christian life and the center of the Gospel. Evangelicals summarize the personal encounter of the Gospel that leads to conversion with the phrase, “accept Christ as Savior.” Schaeffer uses this phrase and reveals its Trinitarian depth: “When I accept Christ as my Savior, my guilt is gone, I am indwelt by the Holy Spirit, and I am in communication with the Father and the Son, as well as the Holy Spirit – the entire Trinity.” (True Spirituality, 269). This is the Christian life,, nothing less than life in God.
In a world that lives under the suppressive exclusion of transcendence, Christianity declares that the God of the universe dwells in every Christian who puts their faith and trust in Christ. The reality of the Trinity in the Christian life, True Spirituality, subverts and rebels against the oppression of transcendence. God offers “a moment-by-moment, increasing, experiential relationship to Christ and to the whole Trinity” (True Spirituality, 264). The Transcendent personal triune God breaks upon our brutish naturalism and reveals a whole way of life, real belonging, real wisdom and knowledge, and real joy: life in the happy land of the Trinity.
This is the vision of God and reality that grounds the continued ministry of L’Abri. Should the church seek to live in this reality? yes. Will it? It is my prayer and my pursuit.