|Today is the twenty-fifth anniversary of the death of Christian author, philosopher, and pastor Francis Schaeffer. Schaeffer is highly regarded in the Evangelical Christian world for his defense of the faith, his advocacy of pro-life political action, and leadership of the l’Abri community in Switzerland. Francis Schaeffer was also an advocate of environmental protection.
HT: World Magazine blog: Remembering Francis Schaeffer, by Scott Lamb
The following item was originally posted in January 2008. I have added it to my blog recycling program. Because I have new readers of The GeoChristian, I will occasionally go back and re-use some of my favorite blog entries.
I recently finished re-reading Pollution and the Death of Man by Francis Schaeffer. If you read only one book on why Christians should care about nature, this is the book. It is short, and fairly easy reading (by Schaeffer standards). It is not a book about “50 ways to be green;” rather it lays the Biblical and philosophical foundations for taking care of the Earth. Even though it was written almost forty years ago, it is still relevant to the environmental issues we face. Unlike many conservative Evangelical leaders, Schaeffer was willing to admit that we face an ecological crisis.
The book has seven chapters:
- “What Have They Done to Our Fair Sister?”
- Pantheism: Man Is No More Than the Grass
- Other Inadequate Answers
- The Christian View: Creation
- A Substantial Healing
- The Christian View: The “Pilot Plant.”
- Concluding Chapter by Udo Middelmann
The book also has two essays as appendices. “The Historical Roots of Our Ecologic Crisis” by Lynn White, Jr., and “Why Worry About Nature.” by Richard Means. These were two important essays of the late 1960s; the first was written to state the case that the environmental crisis is Christianity’s fault, and the second was written to present pantheism as the answer.
I gave a long quote a few weeks ago: “I looked at the Christian community and saw ugliness.”
Here are some more quotes:
Near the end of his life, Darwin acknowledged several times in his writing that two things had become dull to him as he got older. The first was his joy in the arts and the second his joy in nature…. The distressing thing about this is that orthodox Christians often really have no better sense about these things than unbelievers.
Our agreement with Means [an advocate of pantheism as the solution to the ecologic crisis] at this point centers on the fact that the hippies of the 1960s did understand something. They were right in fighting the plastic culture, and the church should have been fighting it too, a long, long time ago, before the counterculture ever came onto the scene.
Again, a pantheistic stand always brings man to an impersonal and low place rather than elevating him. This is an absolute rule…. Eventually nature does not become high, but man becomes low…. In the Eastern countries there is no real base for the dignity of man.
Far from raising nature to man’s height, pantheism must push both man and nature down into a bog.
A poor Christianity is not the answer either.
Much orthodoxy, much evangelical Christianity, is rooted in a Platonic concept. In this kind of Christianity there is only interest in the “upper story,” in the heavenly things—only in “saving the soul” and getting it to Heaven…. There is little or no interest in the proper pleasure of the body or the proper uses of the intellect…. Nature has become merely an academic proof of the existence of the Creator, with little value in itself. Christians of this outlook do not show an interest in nature itself.
We should treat each thing with integrity because it is the way God has made it.
The man who believes things are there only by chance cannot give things a real intrinsic value. But for the Christian, there is an intrinsic value. The value of a thing is not in itself autonomously, but because God made it.
But we should be looking now, on the basis of the work of Christ, for substantial healing in every area affected by the Fall.
But Christians who believe the Bible are not simply called to say that “one day” there will be healing, but that by God’s grace, upon the basis of the work of Christ, substantial healing can be a reality here and now.
Here the church—the orthodox, Bible-believing church—has been really poor. What have we done to heal sociological divisions? Often our churches are a scandal; they are cruel not only to the man “outside,” but also to the man “inside.”
The same thing is true psychologically. We load people with psychological problems by telling them that “Christians don’t have breakdowns,” and that is a kind of murder.
On the other hand, what we should have, individually and corporately, is a situation where, on the basis of the work of Christ, Christianity is seen to be not just “pie in the sky,” but something that has in it the possibility of substantial healings now in every area where there are divisions because of the Fall. First of all, my division from God is healed by justification, but then there must be the “existential reality” of this moment by moment. Second, there is the psychological division of man from himself. Third, the sociological divisions of man from other men. And last, the division of man from nature, and nature from nature.
One of the first fruits of that healing is a new sense of beauty.
We are to have dominion over it [nature], but we are not going to use it as fallen man uses it.
Man is not to be sacrificed…. And yet nature is to be honored.
Christians, of all people, should not be the destroyers. We should treat nature with an overwhelming respect.
Most Christians simply do not care about nature as such…. These are reasons why the church seems irrelevant and helpless in our generation. We are living in and practicing a sub-Christianity.
If we treat nature as having no intrinsic value, our own value is diminished.
To just list quotes does not do justice to the stream of reason that Schaeffer develops in this book. If environmental issues are important to you, this is a must-read.
Grace and Peace