Father, as we come back together again this week, we thank you for the opportunity we have to learn together about these things, this man Schaefer and his life and ministry, and to take from that many lessons that we can use in our own lives and in our various ministries and various places. We ask that you would give us wisdom as we continue to look at his life and his work. bless us as we spend this time together tonight in Christ's name. Amen. I just want to make sure everything's up and running properly. Yes, recording. Got to see that little icon. Okay, so we're on lecture six done much writing at all that it is a rule of publication that as soon as you publish something you realize what you did wrong. And so 6A on your notes needs to say 1968 to 1978. I did correct that in Canvas so any future student will have the correct title for this lecture. Both. So what I've tried to do, and knowing that two of you are traveling tonight, well I say traveling, I should say two of you are in California. One of you is traveling, one of you lives there. But I will send the notes by email and also post them to the appropriate module in Canvas. So if you go to your modules page to week six, then you can find the PDF file there as well. So I put it in both places. So you can find it either place, whichever suits you. And for those that are here, I did print So, let's do a quick synopsis of what happens. We're only looking at about 10 years in this lecture, but things are really picking up, you might say, as we move into the latter part of Schaefer's life. And again, I chose this particular division because 1968 is when he begins to publish his books, and then 1978 is when he's diagnosed with cancer. So here's the overview. We could describe it as a period of rapid growth. Schaefer's work gains worldwide popularity with the publication of his books. We also see that Edith is going to begin what will be a very fruitful writing career as well. Labrie begins to take root in other countries. And, as well, a significant change besides publication is that Schaefer is going to make a foray into documentary films to help get his message to a wider audience. And, of course, his son, young son, Frankie, will help by producing and directing the documentaries. So just as was the case with the tape ministry back in the 60s, it was somewhat cutting edge at this time. Schaefer is apparently kind of reluctant in moving into the documentary film area, but is convinced that that is a productive way to start going and getting the message out. So two different film series will come out during the 1970s. The kids are grown up, they're married, they are starting to exert their own influence in various ways, especially at different campuses of LaBrie as LaBrie grows. We can think of this as a time when, like in the evolution of a business, the people who founded the business are starting to pass that on to their children. And it's also the case not just that there's a transition from the generation of Edith and Francis to their children, but also the demands of time and travel for traveling literally around the world and trying to get their message out to a broader audience. We'll also see that Labrie is in a stage of transition during this time. that the intellectual curiosity that characterized the fifties and the sixties is starting to give way to a new generation of seekers. So there's still interest, but the interest is changing a bit. So this week, even though we're supposed to start in 1968, I'm going to exercise the instructor's prerogative of backing up just a little bit because there are a couple of things that we want to look at prior to 1968 that will help us see what's happening during this period of time. So the first thing is that in 1965, on the occasion of the Wheaton Lectures, Fran's mother, Bessie, was brought back from Pennsylvania to Switzerland. And then Edith would become her full-time caretaker until her death. So that's a significant change in their family life back in Switzerland. 1966. This is kind of a little side story that's an interesting side story and it also fits in to what we've seen earlier in Fran's life and also the comments that he's going to make in the church at the end of the 20th century. So hang on for that. So he meets a young black photographer named Sylvester Jacobs in the fall of 1966. And while Fran is being thronged by the white intellectuals at the conclusion of that meeting, Fran pushes his way through them to the back of the room where Sylvester is standing and introduces himself and invites him to come to Labrie. So he has an opportunity to visit LaBrie just very briefly. Shortly after that, he would end up describing it as a real homey home. It was a short visit for that first time, but he came back, I think it was a little later, a year or so later, and spent a year. And during the time that he was there for that extended stay, had encounters with Oz Guinness, with Hans Ruckmacher, and also with Uda Middleman, each of whom were encouraging him to pursue his interest in photography. So, a young black man wanting to pursue photography, and as a young Christian as well, Labrie, and the philosophy of Labrie, and the emphasis on art and artistic expression, was a big part of the encouragement that he needed to go forward with that career. and he did very well in it. A few years later he would publish a volume of Libri photographs called Portrait of a Shelter. A few years after that he would publish a book called Born Black. And also parenthetically while he was at Libri he met his future wife. And that seems to be a recurring theme. I wonder how many matches were made at Libri because we keep hearing about that over and over again. So another little sidetrack here, 1967, a young man named Jerem Barz visits Labrie after graduating from the University of Manchester. He ends up staying there for a year or so. And like a number of people who came to Labrie, he ends up changing direction into theology, goes to Covenant Seminary, and will finish his seminary degree from Covenant. 1967 is the year that Franz started a partnership with InterVarsity Press that would end up publishing most of his works in those early years. And it seems to be a mutually beneficial relationship where Fran needed a reputable publishing platform, but IVP, InterVarsity Press, also needed some fresh material. They had a suspicion that Fran was hot, and he turned out to be. His books sold very well. So 1968 is where we see based on his Wheaton lectures, and then Escape from Reason, which was based on a set of lectures he gave in England. And of course the books become a source of publicity and start bringing more interest and more visitors. This is kind of a funny quote from biographer Sam Wellman, referring to Schaefer, quote, his writing was often labored and convoluted a far cry from the lucid prose of C.S. Lewis. I'm not sure anybody could stand up very well to the prose of C.S. Lewis, but I thought that kind of funny because even having read the trilogy a couple of times before this class, it was still a bit of a slog getting through that again. The pace seemed to pick up a little bit for me and hopefully for you as well now that we're getting into the two books that really talk about what do we do with these ideas. We're moving out of theory and into the real world as we might say. Did you ever come to an understanding of the chapter numbering in the trilogy? You mean the order of the books? where? Because you'll read several chapter twos, and you know, I mean, it's very, very harrowing. In the first book, it's divided into sections, six sections, I think we had in that first book, and each of the sections has the chapters numbered starting with chapter one in each section. So yeah, that's one of those things where a little bit of editorial help probably would have smoothed it out a bit. So yes, I get what you're saying now. I could offer a different criticism, and that is that I think it was the third book, Escape from Reason, that didn't have any chapter titles to it. They were just numbers. So I like having a title to go with the chapter to help kind of give me an idea of where we're going in the discussion. So in spite of being a little labored and convoluted and often repetitious, It is the case that Fran's books will give many Christians permission to think about Christianity and culture. And I think part of the theme that we get as we kind of look at the broad sweep over the last almost a hundred years, let's say, is that it seems like the church is in a state of retreat. that the church, instead of engaging the culture, the church is kind of isolating itself from the culture and saying, we'll do our church thing over here and if you'll just leave us alone, we'll have kind of a working agreement. And Fran would say as well that we wouldn't be in the mess that we are in, and he's speaking, you know, fifty years ago and saying this, if the church had been addressing these issues over these last few decades. So the idea of church engaging in culture, it shouldn't be a new idea, but it's something that needed some emphasis. 68 is also the year that Fran will speak at Harvard University, and I mention the MLK assassination in 1968 because He would sympathize with the blacks who were grieving because of MLK's assassination and because of the civil rights struggle that was taking place. And I think we get a little glimpse of that in Church at the End of the 20th Century, which was written in 1970. Next year, 1969, is when Kenneth Clark produced his series called Civilization. And this becomes an important point because it's a few years later that Fran is going to produce a series that is intended to kind of refute that, to take a different view because Clark's series was based on a humanistic view, an atheistic view that man has accomplished so much made it kind of an endorsement, a government endorsement of the idea. 1969 is the year that Edith published Labrie, which will be the first of the biographical works that she does. The one that she writes later called The Tapestry is enormous. But Labrie is, I think, about 250 pages. The interesting thing was ripe for her to be able to get that published at that time. 1970 is when Frankie marries Jeanne Walsh, again at the church in Olon in Switzerland. And in parenthesis I say do the math here, Frankie was born in 1953 or 52. So he marries pretty young. And what caught my attention was not that date, 1970, but that a couple of years later, when he starts working with his dad on the first of the films, he's a very young man when he becomes a movie producer. So by the 1970s, the various LaBrie campuses were becoming more independent. Fran's audience was expanding across the world and he was spending less time at Swiss-Libre and around the other campuses as well. Seventy is also the year that Brookmacher published his book, Modern Art and the Death of Culture. And then Fran published three books that year, Pollution and the Death of Man, Church at the End of the 20th Century, which is our second hour topic, and The Mark of the Christian, which was an appendix to that Church at the End of the 20th Century that was published separately as a booklet afterwards. Interesting that in 1970, this is just at the very beginning of what we might call the environmental movement and concern for ecology and those types of things. And Fran jumped in to that discussion with pollution and the death of man. And again, illustrating that we need to bring a Christian worldview to all of these kinds of issues. We can deal with real world issues. 1971, this was something that I didn't know. He began a radio ministry with Trans World Radio in Monte Carlo that had a pretty wide reach across Europe and into North Africa. We take that kind of thing for granted today, but 50 years ago, that's a pretty big deal. This is also the time he starts to venture into the world of politics. So at first, he has a meeting with Jack Kemp and his wife. Afterward, there will be a Schaeffer study group that starts up in DC. And then over the next few years, Fran will speak with White House staff in at least three different administrations, the Ford, the Carter, and the Reagan administrations. 71 is the year that Jerom Barth completes his MDiv at Covenant Seminary. And it's also the year that Bessie dies at the age of 91. That same year, Edith began to branch out a little bit, you might say, began contributing articles to Christianity Today, submitting two per month. And then English Libri starts up More or less officially, they have a place, their own place, where they can meet, even though there'd been work in Labrie with visits going back to the 1950s, they now have their own property to work with. So, with help from Jaron Bars and his wife and the Macaulay's, they get that going and spend a number of years there. Bars will end up staying there until 1988. It's also the year that they opened their campus in Holland. And then in June of 71, Fran receives the second of his three honorary doctor degrees. That year he will publish, True Spirituality and The Church Before the Watching World. Edith will publish The Hidden Art of Homemaking. And what is significant about True Spirituality? We haven't talked much about that book, and nobody chose it for their book report, but... That was his spiritual crisis. So, yeah, his spiritual crisis in 1951, working through that question, is Christianity true? Being willing to go back and question everything from the beginning, wrestling through those issues, and then how did that shape the talks that he was giving on his furlough the years following that. It was more about... You say Schaefer had a dark night of the soul? I think that's a good description, yeah. At least, you know, I'll put it this way, if Edith said that she was genuinely scared during that time, I don't know how else to describe it. It was an awkward time or a perilous time of sorts for him to be able to go back to zero and think all the way through his beliefs again. But what came out of that was a new emphasis on sanctification. That is what became a major theme in the talks that he would give during his furlough in the early fifties. And frankly, what would start to undermine support by the mission board and others, because it's sounding like he's starting to change his message and maybe starting to compromise. So true spirituality, he says, in some ways was his first book. Yours truly hasn't read it yet, but it is on my summer reading list. By 1972, Schaefer has now published 13 books with InterVarsity Press and with Tyndale. He goes on a world speaking tour that includes trips to Hawaii, Hong Kong, Singapore, Malaysia, and India. That's also the year that Jaron Bars is ordained in the International Presbyterian Church. And that was one of those points that kind of fell through the cracks, because it was back in 1954, as best I can determine, that Schaefer helped to found the IPC. That year, Schaefer speaks at Princeton University, and then publishes the following books, the third of his trilogy, He Is There and He Is Not Silent, Back to Freedom and Dignity, his basic Bible studies, which go way back, do you remember how far back those go? Remember when Edith was typing furiously back in the day of making copies of a basic study of scripture back before copy machines? Was it not when he was at Faith Theological Seminary? No, that was the early part of their mission work in Switzerland. So he had befriended a physician who was a very busy guy, didn't have time to read the Bible, so Schaefer came up with the idea of providing him with some basic Bible studies to help him think through biblical categories. And after a couple of years, he was converted. But the framework for the basic Bible studies was written way back then and just now published. To what year? That would have been 48, I think. And interesting to think about that just because it was the byproduct of a particular need for an individual that he was wanting to evangelize. But it became the framework for a set of Bible studies that continued to be used for many, many years. 72 is also the year he published Genesis in Space and Time. And Leland, The New Super Spirituality. So we'll look forward to hearing about that particular book after our spring break. And what was the other one? I haven't gotten to it yet, have I? OK, we'll get there. 1973, he has the opportunity to speak at Yale University. So he's made the rounds through the Ivy League. By this time, his followers include men from both the world of politics as well as evangelical world more broadly. Jack Kemp, Jerry Falwell, Chuck Colson, Bill Bright, Pat Robertson, Cal Thomas. He's starting to get more and more visibility. And what we're seeing is that there's more cultural, and I say it cautiously, more cultural and political engagement And I say it cautiously because he did not see politics as the means to change the culture, but as a means of expressing the Christian worldview. 1973 was also the year that what happened, Randy? I'm sorry. We started the PCA. Oh, OK. Yeah. I was, my mind was unshaken. Yeah, I caught you daydreaming, didn't I? He had this to say in his comments, at the same time we take heart from the formation of the PCA and events in the Lutheran Church Missouri, sorry for the spelling, Missouri Senate, which he refers to the LCMS as the one denomination that he knew of at the time that had started to drift into liberalism and came back from it. So that represented an important point and illustration, both in the positive and the negative, because he basically says, once a church starts going down the road of liberalism, they almost never come back. But he refers to the LCMS as a positive illustration. He says, we recognize the most distressing trend is developing in much of evangelicalism regard for the scripture as weakening. It's my observation that ecclesiastical latitudinarianism leads to cooperative latitudinarianism, and this tends to lead to doctrinal deviation, especially in regard to scripture. ecclesiastical latitudinarianism. So the issue is over the inerrancy of scripture. And I think probably what he's referring to there is the drift into liberalism. And if we start drifting into liberalism in terms of doctrine, then we're going to start forming cooperative relationships that are compromised as well, and so forth. Randy? Another way of saying that would be tolerating doctrinal leeway. OK, yeah. As opposed to segregated isolationism, or is that too extreme? I think just getting soft on things like inerrancy, not fully tossing it overboard, but allowing just some looser interpretations of things. He constantly comes back to those first 11 chapters of Genesis as a place where we start to drift away from the historical understanding of Scripture. So anyway, there's a combination of optimism and the forming of the PCA, but also caution, of course. 73 is the year that he publishes art in the Bible. Again, making it legitimate, you might say, for the Christian to pursue art, because it's all part of God's world. That same year, Fran and Edith collaborate on a book called Everybody Can Know. 1974, in the summer of 74, we have the Lausanne World Congress on Evangelism, and out of that comes a document called the Lausanne Covenant, which includes a statement on inerrancy. Schaefer would say that at stake is whether evangelicalism will remain evangelical. And again, the idea that inerrancy is a watershed. If you hold to inerrancy, then you're holding to Bible truth. If you go down the other side of the hill towards errancy in scripture, then you're gonna end up in a completely different place. I quoted Article 2 from the Lausanne Covenant here just to give you a sense of the flavor of it. It bears some similarity to what the Westminster Confession says, but has a little different wording. You can tell me how it hits you. It says, we affirm the divine inspiration, truthfulness, and authority of both Old and New Testament scriptures in their entirety as the only written word of God without error in all that it affirms, and the only infallible rule of faith and practice. We also affirm the power of God's word to accomplish his purpose of salvation. The message of the Bible is addressed to all men and women, for God's revelation in Christ and in scripture is unchangeable. Through it, the Holy Spirit still speaks today. He illuminates the mind of God's people in every culture to perceive its truth freshly through their own eyes and thus discloses to the whole church ever more of the many colored wisdom of God." So not quite as eloquent as Westminster, but looking for a way to express the importance Now at this time, those who were, you know, Fran is always arguing for these two things, that there has to be separation from those who are doctrinally compromised, but there has to be love as well, commitment to inerrancy and so forth. And so there's a bit of a division at this time between those who weren't as convinced about the importance of separation, but were nevertheless defending scriptural inerrancy. In August of 74 is when Frankie suggests a film series on Western culture. And this of course will be the counterpart to Kenneth Clark's from a few years earlier. This project would be pretty large in scope. It would end up taking a couple of years. It would also require, contrary to one of the founding principles of LaBrie, an explicit appeal for money. And those who had been part of the work of LaBrie took a bit of umbrage with that and felt like Fran was compromising the principles that he'd started LaBrie on and that perhaps this was becoming too much of a commercial venture. But Fran defined it on the grounds that this was a new work, number one, and also that, number two, it wasn't technically a part of the work of Labrie. And you'll also recall, because we did discuss this, that when those principles that they started Labrie with back in the 1950s were set down, they made it clear that they weren't saying this should apply to every ministry everywhere all the time. They weren't saying this is what everybody should do because this is what we're doing, but that it was their conviction at that time that those were the principles under which that they could start this work. So, we're in the mid-70s now. There's starting to be some questions about the future of Labrie because the intellectual climate of the And while apathy is becoming more prevalent at this time, it's still the case that LaBrie has its original purpose intact, which is to bring people to God. Christopher Catherwood states, quote, that an era had ended. So it sounds a little ominous. But it's true in the life of any organization that you reach those turning points. And the question is whether you're prepared to meet the new challenges the doors. And I think 50 years later we can safely say they've adapted pretty well. They're still around. Can I ask how old he is at this point? What year? 1912. Yeah, he was born in 1912. So, 74. Well, he's going to die at the age of 72. So, he's in his 60s at this point. 62. We should all be able to remember Fran's birthday, right? Not just his birth year, but his birthday. So while things were changing, At LaBrie, again, we remember that part of the founding principles of LaBrie was not to make long-term plans. And what was the gist of that? That God would guide their footsteps day to day. Yeah. Instead of making plans of here's what we're going to do for the next 10 or 20 or 30 years, being open to the leading of the Spirit If you go back to the founding principles of LaBrie, they haven't really locked themselves into doing a certain thing a certain way. I'm inclined to say that that would be an important lesson for lots of organizations to learn because you make yourself inflexible and you can make yourself obsolete. There are fewer people coming. But the interesting thing is that the family atmosphere is closer and more intimate, with fewer guests coming and going all the time. This year, 1974, Fran will publish No Little People, which is actually a collection of about, I think, 18 or 20 sermons, and then also publish a book called Two Contents and Two Realities. a book called Pro-Existence, The Place of Man in the Circle of Existence. So we're starting to see the children exert their own influence as well. So by the mid-seventies, the Schaeffers were hardly to be found at Labrie. They were traveling so extensively. Instead of living in the village of Waymo, they moved up the road to a separate chalet, so they'd have a little bit more privacy during the time that they were there. And at this time, they were not so engaged in the day-to-day activities of LaBrie, and it's even the case that getting an audience with the Schaffers would require an appointment at this point. 1975, there was a proposed merger between the Reformed Presbyterian Church Evangelical Synod and the OPC. And initially Schaefer was supporting the merger of these two denominations and for reasons that I am not aware he apparently changed his mind somewhat at the last minute and reversed his view and the vote fell just short of what was needed to affect a merger. And of course nation later on. PCA. There you go. So that will come closer to the end of Fran's life. So this is the year that Frankie at the age of 23 becomes a film producer. How should we then live? It takes six months to film and the locations include America, Switzerland, Holland, Belgium, Germany, France, Italy, in England. So it covers quite a span because it is attempting to cover the span of Western history. This is the year that Fran will publish his commentary on Joshua and a short book called No Final Conflict. Edith will publish a couple of books. What is a Family? Christianity is Jewish. And then Ranald McCauley would publish a book called Don't Choke to Death in My Class. Ranald McCauley would publish a book, Being Human, in collaboration with Jerem Barr. So we keep seeing that name pop up again and again. Who did he marry again? Ranald? Yeah. The second one? First one? Was it Susan? Yeah. So John and Priscilla, and Ranald and Susan, Debbie and Udo. Hey, that book on Christianity as Jewish that Edith wrote, have you ever looked at any of that? I have not. My attention has been so much on Fran's work that I haven't taken time to read Edith's work and I'm hoping that the motivation that I need to look at some of her work. I'm especially interested in what she had to say about family and family life and a book that we'll talk about in just a few minutes. I won't mention it, I'll just wait so I don't get ahead of myself. 1976, in January, C. Everett Koop publishes a book called I was born. You probably don't remember this date. January 1976. Well, okay, it's understandable if you don't remember. But Coop published a book called The Right to Live and The Right to Die. And I didn't mention this in the notes for historical reasons I probably should have, but 73 was the infamous year of Roe v. Wade. So the issue of abortion in the 70s. So, in 1976 the films were released. How Should We Then Live? FSV refers to Frankie Schaefer the 5th. He was one of the co-producers along with Gospel Films who was under the direction of who? Leland? Oh, Leland Codnesseth. who was the tent preacher that Fran walked into his tent meeting way back in 1930. So it's just interesting. And this is, I think, the gist of Edith's book, The Tapestry, that life is like a tapestry with all of these interwoven threads. So we see a lot of these collaborations and encounters that come back around. The title of the series, Fran, based on the King James Version of Ezekiel 33 10, where it says, Therefore, O thou Son of Man, speak unto the house of Israel. Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? And the main idea of the series is to show that philosophy and what Schaeffer calls modern, modern science do not have the answers, but that Christianity has the answers to the questions that those cannot address. The films were generally well received, but of course for those who were veterans of the experience at LaBrie, they came across as impersonal because what had characterized the work at LaBrie so much over the years was that personal connection and personal access to Fran and to Edith. The films ended up opening Schaefer to more criticism, not very surprising. The better people know you or the more they hear about you, more are going to dislike you probably or have something to say. Here's another quote from our friend Mark Knoll. Francis Schaefer has been one of our most effective evangelists and apologists. I could stop there. But he went on to say, the American tendency to transform leaders of one field into another, however, has not served Dr. Schaefer well. He's always got a gig on there. You know, and I was thinking about this. I do have a quote from Knoll that's more flattering than the ones that I've used, but this is a case of writing the history books, right? If I just quote the unflattering comments that Mark Knoll made, then, you know, you'll automatically think that he couldn't stand the guy. So there's a warning here, and Anybody who's had favorites as teachers, pastors, preachers, and so forth will resonate with this. We have to be careful that we don't make idols of men, no matter how gifted they may be. Schaefer's goal was always to help people think for themselves and not to tell them what to think. And it seems to be the case that as we move into this period of time, that you're missing the point if you're reading Schaeffer or if you're listening to his films, watching his films or listening to his tapes, he's not telling you what to think, he's helping teach you how to think. And that makes all the difference. Wayne Bolton was a professor at Hope College and he made the observation that Schaeffer is a thinker and not a scholar. and that the characteristic of the thinker is that he hates indecision and he's always looking for a way to take action. And so we'll begin to see more clearly Schaeffer as the man of action, especially as we look at Christian Manifesto next week. The goal of the films was to introduce a wide audience to some new ideas, not to try to treat the concepts exhaustively. It's kind of like the old expression that says, with topics a lot more in depth in a book than you can in a film. So it accomplished the goal, I think. And interestingly, one of the things that they did was to conduct seminars using the films, where they would show a segment of the film, and then they would turn the lights on and have a Q&A session and a discussion. So people would be able to interact over what they had just seen in the film. The call to action in this case was the warning that if we don't speak out, we're going to risk becoming enemies of society. And I could go on and say not just society, but government as well. Have any of you seen the series? I've got that in the wrong place. Never mind. Have any of you seen the series of How Should We Then Live? Yes. At least twice. It's on YouTube, by the way. That means three. Whatever Happened to the Human Race. I did put a link, since I'm going to be doing that as a book report, I put a link to a YouTube video that includes all of the episodes are rolled into one video. And it's pretty good quality video too. These things were made back in the 70s. How many of you remember video cassette tapes? Yeah, I used to have whatever happened to the human race on cassette tape, I mean, videotape. And even if it's brand new, the video quality is not very good. So you can find those on the internet. Is whatever happened to the human race is That a one-shot deal or is that a series? It's also a series So I think it has I want to say it had five or six episodes that the link that I that I gave you in canvas Has them all just rolled together. It's like five. I think five hours or five and a half hours something like that And You know if you haven't seen it I'll prepare you ahead of time by saying it may seem a little corny in some of its production aspects. So, if you can kind of get past some of the quirky 70s production things, the message is an important message. Alright, 77. In February of 77 is when there was the first meeting in Southern California of what would become the International Council on Biblical Inerrancy, which included at that time J.I. Packer, John Gerstner, R.C. Sproul, Norman Geisler, Greg Bonson, and I don't know whether Ol' Johnson, Karen Hoyt, or J. Grimstead, so those names were not familiar. But that was the original group that got together on that occasion to start talking about the importance of affirming the inerrancy of scripture. 77 was a rough year for the Schaffers. Their friend Hans Ruckmacher unexpectedly dies at the age of 56. It's also the year George Seville dies, although at 101 that probably wasn't too much of a surprise. Edith goes back for his funeral, and part of what she realizes there at his graveside service is that she's never really dealt emotionally with her father's death, which was quite a few years earlier. So while they're in America, I thought George Seville was her dad, I guess not. Yes, George Seville was her dad. Her mother had died many years earlier. Yeah, you said dad. She was in Switzerland when her mom died. And she never dealt with it. Yeah, and she didn't go back for the funeral. She went back to visit. a few months later, but she was not there for the funeral and was I think feeling remorse that she hadn't seen her mom in several years. So while they're still in America, to compound the bad news, the Schaffers receive word that the Chaplain Waymo has burned down. And as it turns out, of course, in God's providence, dealing with these kinds of things, that becomes the series of events, becomes the impetus for Edith to write the book called Affliction, which will be published the following year. June of 77, Coop comes to speak at Labrie. And the talks that he gives that summer become the inspiration for what's gonna be the second of the film series this time on the sanctity of life. So, 77 Edith publishes her book, A Way of Seeing. Following year October, the International Council on Biblical Inerrancy has their Chicago Summit that produces the Chicago Statement on Biblical Inerrancy. And Schaefer had an opportunity to speak to that group on that occasion. Whatever happened to the human race is in production. The locations include America, Austria, Switzerland, and Israel. And it was on location in Israel near the end of the shoot. That friend was starting to feel ill. There wasn't any immediate alarm about that. Edith makes arrangements for him to get a checkup back at Rochester, Minnesota at the Mayo Clinic. And when they go back for what they think is a checkup, they get the news. On October 12th, Fran is diagnosed with lymphoma. Edith will describe that news as a change like falling through the rabbit hole. The cancer is highly advanced. He has a tumor the size of a football in his abdomen. The prognosis is grim. They're not expecting him to live for more than a few months. But a few days later, they begin treatment. And that's where we will end the narrative this week. It will be the case that his cancer goes into remission, and he's able to continue his work and finish quite a few more projects during the remainder of his life. So Affliction is published in 1978 and how ironic is it in God's providence that the trials of 1977 would become an even harder providence in 1978 with Fran's diagnosis. And just to prove to you that Fran wasn't slacking too much, between 1969 and 1978 he publishes 43 more articles So he's amazingly productive in his work, both with books and articles. Questions? Just a comment, that leadership conference in Southern California, it definitely wasn't, the issue was definitely not synergism and people from the evangelical world that really have some big differences on how God saves. Yeah, well I'm thinking of J.I. Packer and Chuck Colson taking the side of the Roman Catholics in the Evangelicals and Catholics Together movement in the late 90s. Okay, let's take our break. We'll resume in, whenever you come back, hopefully less than 10 minutes.