©2006, Crossway Books, 206 pp. in paperback.

What method did the noted Reformed evangelist, Francis Schaeffer, use to defend the faith? Was he a presuppositionalist? Was he an evidentialist? The author seeks to answer these questions by examining Schaeffer’s lecturers and recorded interaction with students. Follis sets Schaeffer in the context of his times and shows how Schaeffer fashioned his apologetics to reach the spiritually needy of that generation.

Schaeffer operated on the premise that although man was fallen, he still retained the image of God within him. There could be conversations between the Christian and non-Christian in regard to spiritual issues. A point of contact could be reached because Christian and non-Christians live in a world created by God, which operates in terms of God’s law.

Every person is different. The author notes that Schaeffer’s apologetic was his own. He cannot be put into the camp of the presuppostionalist or the evidentialist. He studied under Van Til and was very aware of his presuppositional method. He was also aware of the evidential method.  While realizing that only God could open an unsaved hearer’s heart, Schaeffer believed in approaching the sinner in a manner that evidenced to the hearer that Schaeffer saw him as an individual and loved him as one made in the image of God. He desired above all to try to communicate the Gospel in a way that he perceived could be best understood by the hearer.

Schaeffer did not interact with Val Til regarding presuppositional apologetics as he wanted to use his time and continued focus on engaging the lost in conversation for the sake of the Gospel. Undergirding intellectual conversations with unbelievers was Schaeffer’s strong belief in prayer and living out the Gospel with a servant’s heart evidencing Christian love.

Schaeffer’s ministry provided a good place for visitors to see the reality of their host’s love for Christ being daily lived out in the work that went into meal preparations and other aspects of hosting strangers and also in time spent listening to and ascertaining their intellectual concerns regarding Christianity.

Follis evidences a good understanding of the apologetic methods he discusses. He writes knowledgeable of Schaeffer’s position. Throughout the book, the writing style is clear and easily followed. This book will be of special interest to readers interested in Frances Schaeffer’s ministry. The author provides a conclusion that discusses the continued relevance of this apologetic for our day.

Review ©2009 Byron Snapp, Hampton, Virginia