Francis A. Schaeffer, A Christian Manifesto, 1981.
At one point in A Christian Manifesto, Schaeffer laments the low turnout for his anti-abortion seminars in the early 1970s (67-68). He blames evangelical leaders who held an incorrect view of Christianity, who limited its sphere of influence. Whatever the reason for their absence, it’s the absence itself that sticks out now—anti-abortion activism, or at least anti-abortion sentiment, seems part and parcel of evangelicalism itself. Clearly, it wasn’t always so. Lest we forget, Schaeffer served as an important intellectual architect of what we have come to call “conservative evangelicalism.” His book and video series Whatever Happened to the Human Race? helped turn opposition to abortion from a “Catholic issue” into a broadly conservative issue. More than that, he helped to popularize the view that Christian America was under siege by a competing “world view” called “humanism.” This book serves as nothing less than a call to arms for an emerging culture war.
It’s more than a catchy title: A Christian Manifesto. On a flyleaf, Schaeffer names his book’s predecessors to mark his as a Christian political document: “The Communist Manifesto, 1848/ Humanist Manifesto I, 1933/ Humanist Manifesto II, 1973.” Keeping in mind that this book came out in 1981, it’s clear that this move serves two purposes: 1) it places Schaeffer’s book both in the tradition of and in opposition to these other manifestos, and 2) it posits a genealogical connection between communism and humanism—even in the capitalist world, Schaeffer implies, “humanism” springs from Marxism. For Schaeffer, Christianity and “humanism” are mutually incompatible “world views.” A “world view” describes “the overall way people think and view the world and life as a whole” (17). According to Schaeffer, humanism considers ultimate reality to be a random flux of energy and matter, our world to be nothing but the result of pure chance. In the period from 1933-1973, this world view took over American culture, which was founded on “Judeo-Christian” values (55). Worse still, says Schaeffer, many Christians have been complicit in this humanist takeover of their culture (he specifically names Martin Marty as an offender in this regard on p.22, though my beloved professor Yaakov Ariel insists Marty is one of the tzadikim nistarim). Schaeffer calls Christian America to wake up and do something to save their culture.
This book offers rich primary material for historians of conservative evangelicalism because it brings a number of issues to the fore. 1) Schaeffer shows deep concern about the legalization of abortion, but it actually seems to be a symptom of his deeper concern for American youth. References to school, education, and students occur frequently in this book (e.g. 83-86). Whether through abortion or the lack of prayer in public schools, the key concern remains the same: Schaeffer believes America’s future is at stake, society’s most vulnerable members under attack. 2) Schaeffer insists on treating “humanism” as a coherent, singular entity. More specifically, he treats it as a religion. By drawing his definition of “humanism” from the Humanist Manifestos, Schaeffer provides a clear, “religious” origin for the cultural changes that rocked America from the 1940s-70s (see 54). As he sees it, the First Amendment has hijacked by a particular religion opposed to the Judeo-Christian democratic principles of America’s founders. Rulings concerning prayer in public schools, public displays of the Ten Commandments, and abortion reveal how this religion has used the courts more effectively than Christians. 3) Somewhat surprisingly, Schaeffer flatly rejects the circumscription of religion usually associated with the rise of evangelicalism in the early republic. He laments that “spirituality has… been shut up to a very narrow area”—namely, individual belief in the supernatural, which he calls “platonic, overly spiritualized” Christianity (63). He insists that Christian truth applies to all of life on earth—and that Christian truth is the only firm basis for a just, harmonious society, the only fixed point from which to measure the external world scientifically. For Schaeffer, Christian spirituality extends completely into the material realm. At the very least, we can say that this complicates our usual scholarly understandings of evangelicalism, which focus heavily on individual beliefs. Even in a book by Francis Schaeffer, an intellectualized product of “fundamentalist” evangelicalism if ever there was one, “belief” happens materially.
Review by A.T. Coates