The third basic fear is the fear of death.  And we deal with this last because it is the most obvious fear, and because in the Christian perspective it is obvious that we should not and need not be afraid of death.  To Christians there is a continuity of life on a straight horizontal line from this life on into the world to come.  The chasm is past at the new birth. Death is not the chasm; we already have passed from death to life.   

Jesus said ‘I tell you the truth, those who listen to my message and believe in God who sent me have eternal life. They will never be condemned for their sins, but they have already passed from death into life. John 5:24 NLT 

But now, let us regard the reality of what we are talking about.  The fear of death is a practical problem and a reality in our limited feelings and understanding.  It is not just a theoretical thing.  And we must say that sometimes the psychological upheaval we experience as we deal with the struggle and pain in living our lives that the truth and reality that we find in scripture can be difficult to apply.  But there is a rational framework within which we can work, think, and talk, and pray, and ‘that’ is altogether different from the situation of a man who is in rebellion against God.  What is needed in time of psychological disturbance, whether it is temporary or more prolonged, is that we should help each other to act upon the total unified Christian teaching that we ‘do have’ in scripture.  This is entirely different from trying to work by jumping into the dark without a rational framework.  The truths in scripture are a rational and truthful framework.  We must talk to each other, we must help each other to think in the light of the truth of the total unified Christian system.  In this we now have a point of conversation and a contact in the total framework that will not give way under our feet.  

As a Christian, you ‘have content and contact’.  You have content that is based on the authority of God himself, he has given you His written word ‘so that’ you will know the truth about life and living.  He is not a liar.  He is God, the Creator, and the author of life.  And you have Jesus Christ.  God placed you ‘in’ Christ when you put your faith in Christ as your Savior.  You have contact with God and Jesus because you are now in a relationship with them.  We help ourselves by reading and studying the Word of God and by praying to God.  Knowing what God says and what He promises strengthens our faith and understanding.  We help others by encouraging them from the truth of what God says in His word.  We help them by praying for them and with them.  This is our best source of encouragement and help, to love each other and support each other ‘so that’ we will grow in confidence for when the struggles and psychological challenges in life come.  And they do come to all of us.     

Jesus said ‘I have told you all this so that you may have peace in me. Here on earth you will have many trials and sorrows. But take heart, because I have overcome the world.’ John 16:33 NLT 

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

The second basic fear is the fear of nonbeing.  Why are so many people today caught in the fear of nonbeing?  Because modern man does not have any idea where he came from, and not having any answer to Being, is eventually locked up in the sequence of pure chance.  Therefore he has a fear of nonbeing.  But the Christian, in the total system of Christianity, has the answer to Being, as we have already seen.  Knowing the answer to Being, there is no fear of nonbeing.  I have been created by an infinite-personal God, created truly outside of himself.  So I know who I am in my being.  I have a valid existence.  That being so, there is no reason or need for a fear of nonbeing.   

It is ‘because of’ and ‘through’ the finished-work of Jesus Christ wherein a person can come-to the personal awareness and knowledge of the infinite-personal God who is really there.  When we acknowledge that God is there…when we acknowledge that we are not in a relationship with Him and we do not have personal knowledge and awareness of Him…God then places us before the cross of Christ and we get to make a decision.  The decision is this:  Do ‘I’ believe that I need Christ to be ‘my’ Savior?  Do ‘I’ believe that Christ’s substitutionary death on the cross was for and included ‘me’?  And as, through faith, I accept God’s provision of ‘salvation’ as personal and specific for ‘me’…I am accepted into God’s eternal family, His eternal kingdom.  At that moment in this experience, which in the biblical Christian system is called new birth – conversion – being saved, this experience includes having the Spirit of God (the person of God the Holy Spirit) coming to live inside me, coming to take residence in my internal spirit-me.  And it is in this real experience that I come to a personal knowledge and awareness of who I am.  I begin to truly ‘know’ who I am.  I am a created ‘being’, created by the Infinite-Personal Creator God, for the purpose of having a personal knowledge of and a relationship with Him so that I can enjoy Him forever.  I realize that prior to my conversion experience, I was separated from this knowledge and awareness of Him.  But through the finished-work of Christ on the cross, wherein I place my faith, wherein I am granted access and am reconciled to God my Creator, then I become aware of the reason and purpose for my Being.  And the lights come on.  And then we can say and understand what the blind man said as recorded in the Gospel of John after Jesus opened his eyes and restored his sight…But I know this: I was blind, and now I can see! John 9:25 NLT.  When we come to God, through Christ, by faith, our eyes are opened and we know who we are.  We are His, forever, now and into eternity.  And ‘that’ is just tremendous news! (you should be grinning ear to ear. 😊)  (tomorrow, the fear of death) 

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

One of the psychological results of man’s rebellion is fear.  Fear can come in many guises, but generally it comes in three areas:  

the fear of the impersonal;     the fear of nonbeing;    and the fear of death. 

We can think of other types of fear, but many fears will fit under these headings.  Fear can be small, or it can be the horror of great despair.  Many modern men who have come to a philosophy of despair have gone through such horror of great darkness.  Many psychologists, for example, Carl Gustav Jung, will meet this fear simply by telling the patient to act as if God were there.  In his last interview, about eight days before his death, Jung defined God as ‘whatever cuts across my will outside of myself, or whatever wells up from the collective unconscious within myself.’  And his advice was, just call it ‘God,’ and give it to ‘him.’  In other words – it is acting as if. 

In the unity of the biblical teaching, God really is there.  He is not just the father-image projected, but the Christian system begins with the comprehension and declaration of his objective existence.  Consequently, there need never be a fear of the impersonal.  But if men do not have this God, they are eventually faced with only a stream of energy particles.  Or, if they shut themselves up and put on blinders to this conclusion, they are shut up to a faceless humanity.  And the more they become aware of humanity the more they realize its facelessness.  Out of this springs a real fear of the impersonal, and they are right to be afraid. 

But the solution for the Christian is that there need never be a fear of the impersonal, because the personal-infinite God is really there.  This is not just a piece of theater.  If we live in the light of the doctrine that we say we believe, this very basic form of fear dissolves away.  This is what the Christian parent says to the little child who is afraid to be left alone when the mother goes out of the room.  There is nothing complex about it. It is as simple and profound as God’s existence.  The little child is afraid to be left alone in the dark with the impersonal situation, and we may stand there and comfort him, but eventually the Christian parent has to say, “but you do not have to be afraid, because God is here.’  This is a profound truth, not just for children. Indeed, it is the glory of the Christian faith that the little things are profound and the profound things are overwhelmingly simple.   

So when the mother teaches the little child that God is there with him, and as the child grows and comes to know for himself that there are good and sufficient reasons to know that God is there, this has meaning in a profound sense that will prove sufficient all his life, through all his philosophic wanderings, as well as in the darkness of the night.  On the basis of the existence of the biblical God, and who he is in the total structure of the Christian faith, it is not meaningless for the little child in the dark and it is not meaningless for the most diligent student in philosophy who has ever walked through the darkness of philosophical speculation.  There need be no fear of the impersonal because the personal-infinite-creator God is really there. The most important basic premise of existence and reason and purpose for existence is that God is really there ‘and’ He wants us to have a personal knowledge of Him and a relationship with Him.  And this reality is truly wonderful.  (tomorrow the fear of nonbeing)  

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

The basic psychological problem is trying to be what we are not, and trying to carry what we cannot carry.  Most of all, the basic problem is not being willing to be the creatures we are before the Creator.  Let us imagine that you meet Atlas and he is carrying the world on his shoulder.  In classical mythology he has no problem in carrying the world on his shoulder, because he is Atlas!  You meet him walking somewhere on the shores of North Africa, where the Atlas Mountains are.  He sees you coming and says, ‘Here, you carry the world for a while.’  And you are squashed.  You are squashed because you cannot carry what you have been handed.  The psychological parallel is that man is trying to be the center of the universe and refuses to be the creature he is.  He is trying to carry the world on his shoulder and is crushed by the simple factor that it is too much for him to bear.  There is nothing complicated about it; he is squashed in trying to bear what no one except God himself can bear because only God is infinite.   

The squashing can come in various ways.  When you pump too much air into a weak tire, it will blow out.  The reason for this blowout is the excessive pressure, but the actual break comes at the point of the weakness in the tire.  Since the Fall, we all have points of weakness.  With some of us it tends to be physical; with some it tends to be psychological.  If we carry what we cannot, the blowout will come and it will come at the place of our inherent weakness.  The central, overwhelming pressure is that of needing to be the integration point of all things because we are not willing to be the creatures we are.  We refuse to acknowledge the existence of God, or—even though acknowledging his existence intellectually—in practice we refuse to bow before him in the midst of our moment-by-moment lives.   

Christian doctrine speaks first in rational answers, and then in practice, to the psychological results of man’s revolt since the fall.  In other words, it is not necessary to search for psychological healing outside the total structure of Christian doctrine.  The Christian gospel is the answer (to the questions related to existence and the problems associated with existence) not only theoretically but also in practice within the unity of the biblical teaching, and specifically within the unity of the creature-Creator relationship, and the redeemed-Redeemer relationship.  Within the structure of the unity of biblical teaching there is the possibility not only of theoretical psychology, but also of practical psychology.  (Stated more simply:  The answers to life and how life is best lived in order to achieve alignment with the highest purpose and intention for living life; the answers are found in the manufacturer’s handbook..it’s all about purpose, design, intention, and aligning with the author and designer of it all 🙂)  

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

In the last chapter we referred to substantial healing.  We want to point out that when we use the word substantial, we must recognize two things.  The first thing is that there is the possibility of substantial healing, but the second is that ‘substantial’ does not mean ‘perfect’.   

The bible makes the possibility of miracles very clear, and most of us have experience wherein we have seen or heard of miracles inside of our life circle of relationships.  Thus our experience confirms this biblical teaching of miracles.  And when we look at the historical biblical story, we see miracles in which God reached down into history and completely healed, either physically or psychologically, at a certain point of time.  But we must point out that both Scripture and experience show that while sometimes God does this, sometimes he does not.  This is not always a matter of faith, or of the lack of faith.  God is personal, and he has his own purposes.  Just because a person is not healed physically, we must not assume that this necessarily implies a lack of faith. 

Let us notice that even when God does heal a person perfectly in one illness, that person may not be in perfect health.  Here is a person with a hernia, let us say, who is completely healed of the hernia in answer to prayer.  God has done this miracle in answer to prayer, in response to faith, and according to his own purpose.  But this does not mean that this person is now at all points physically perfect.  He may have a headache that very night!  Thus, even such a miracle falls properly under the term substantial.  It is exactly the same with psychological healing.  A person may be healed psychologically, but that does not mean he will be psychologically perfect the rest of his life.  I often think of Lazarus after he was raised from the dead.  He surely had physical sickness after this; he may have had psychological depression; and we must remember that eventually he died again.  The results of the Fall continue until the second coming of Christ.   

Now grasp this…if we refuse to accept, or move to a place—physically, morally, or psychologically—short of perfection, we will not have what we can have.  I am not to set myself at the center of the universe and insist that everything bend to the standards that I have set upon my own need or sense for perfection or even a sense of superiority.  I am not to say, ‘I must be thus,’ and if it is not thus, there is nothing but psychological despair. 

We wait for the resurrection of the body.  We wait for the perfect application of the finished work of Christ for the whole of man.  We wait for this, but on this side of the Fall, and before Christ comes, we must not insist on ‘perfection or nothing,’ or we will end with the nothing.   

In this life, the best-of, highest-most-possible experience of joy, peace, and love are found in the knowledge and experience of a personal relationship with Jesus Christ.  It is an eternal relationship, begins now and last for eternity.  It is the best and most wonderful news of each day.   

Jesus said:   

I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world. John 15:11 ESV 

The thief comes only to steal and kill and destroy. I came that you may have life and have it abundantly. John 10:10 ESV 

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

At present, we are working with the light of truth presented by Dr. Francis Schaeffer from his book True Spirituality where we are discussing the basic considerations of the Christian life, or true Christianity.

All human beings, since the ‘Fall’ have experience with ‘some’ psychological challenges.  It is utter nonsense, a romanticism that has nothing to do with biblical Christianity, to say that a Christian never has a psychological issue or problem.  All men have psychological challenges and problems.  They differ in degree and they differ in kind, but since the Fall all men have more or less a problem psychologically.  And dealing with this, too, is a part of the present aspect of the gospel and of the finished work of Christ on Calvary’s cross.   

A very practical thing for ourselves and for those whom we would help is that it is not always possible to sort out true guilt from psychological guilt.  At this point the iceberg concept is a valid concept.  This always was important, but today it is more important because men are thinking in this direction.  We are constantly brought face-to-face with the concept of the subconscious, which is a realization that man is more than that which is on the surface.  All too often the evangelical Christian acts as though there is nothing to man except that which is above the surface of the water. 

Since the Fall, man is divided from himself, and so since the Fall, there is that which I am that is below the surface.  We can think of it as the iceberg-one tenth above, nine -tenth below—in psychological terms, the unconscious or the subconscious.  I am not to be surprised that there is something that I am that is deeper than that which is on the surface.  Here I am-the iceberg.  As we said previously, it is not possible to say at this given moment, “I know that I am perfect—free from all known sin.”  Who can know perfectly what he knows about himself, as man now is?  This is true even at our best moments, and it is double true when psychological problems and storms break over us as the surely will break over all people, including Christians.  When someone comes to you in a psychological storm, and he is really torn up, it is not only unreasonable but it is also cruel to ask him, in every case, to sort out what is true guilt and what is psychological guilt.   

We all have our problems, we all have our storms, but some of us can have exceedingly deep storms.  In the midst of these storms that break over us, it is beautiful to know that we ourselves do not need, in every case, to sort out true guilt from psychological guilt.  We are not living before a mechanical universe, and we are not living just before ourselves; we are living before the infinite-personal God.  God does know the line between my true guilt and my guilt feelings.  My part is to function in that which is above the surface, and to ask God to help me to be honest.  My part is to cry to God for the part of the iceberg that is above the surface and confess whatever I know is true guilt there, bringing it under the infinite, finished work of Jesus Christ.  It is my opinion, and the experience of many of God’s children, that when one is as honest as one can be in dealing with what is above the surface, God applies this to the whole, and gradually the Holy Spirit helps one to see deeper into himself. We may know, as the value of Christ’s death is infinite, so all the true guilt in us is covered, and the guilty feelings that remain are not true guilt, but a part of these awful miseries of fallen man; out of the historic Fall, out of the life of the race, and out of my own personal past.  The comprehension, moment by moment, of these things is a vital step in freedom from the results of the bonds of sin, and in the substantial healing of the separation of man from himself. 

Thoughts today quoted directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

In our prior studies of recent days, we have talked about the strong parallel between ‘justification’ and ‘salvation’ from the conscience. It went like this:  I come now as a Christian; I call the specific sin in my life for what it is.. it is sin; I claim the finished work of Christ; I can say, ‘Thank you’ to God, and my conscience can be at rest.  Now, let us notice that in this process the real guilt is not overlooked, it is not swept under the rug.  Real guilt is placed in a completely rational framework, and it is met within the framework, with intellect and feelings of morality meeting each other, without any fracture between them.  With all rationality in place, and consciously in place (on the basis of the existence of God and the finished, substitutionary work of Jesus Christ), my real guilt now is not overlooked, but is accepted as my responsibility because of my own deliberately doing what I know to be wrong.  Then, it is reasonably, truly, and objectively dealt with in Christ’s infinite substitutionary work.  Now I can say to my conscience, ‘Be still!’  Thus real guilt is gone and I know that anything that is left is my psychological guilt.  This can be faced, not in confusion, but to be seen as part of the misery of fallen man.   

To say that there is no real guilt is futile, for man as he is does know that there is real moral guilt.  But when I know the real guilt is really met by Christ, so that I do not need to fear to look at the basic questions deep inside myself, then I can see that the feeling of guilt that is left is psychological guilt and only that.  This does not mean to say that psychological guilt is still not cruel.  But I can now be open with it—I see it for what it is—without that awful confusion of real moral guilt and psychological guilt.  This also does not mean that we will be perfect in this life psychologically any more than we are physically.  But thank God, now I can move; I am no longer running on ice, that is the difference.  It does not need to be the old, endless circle.  It is not any longer the dog chasing his tail.  The light is let in.  Things are re-orientated, and I can begin to move as a whole man, with all the rationality I possess utterly in place.  I will not expect to be perfect.  I will wait for the second coming of Jesus Christ and the resurrection of the body to be perfect morally, physically, and psychologically; but there now can be a substantial overcoming of this psychological division in the present life on the basis of Christ’s perfect, and complete, and finished work.  It will not be perfect, but it can be real and substantial.   

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

In the area of bare existence there is no rational answer without the personal Creator, the God of the Bible.  I am not saying here that there is no rational answer without the word ‘God,’ because one can have the word ‘God’ without its having content of the infinite-personal God who is the Creator as the Bible presents him.  So it is not the word ‘God’ that is the solution.  It is the existence of this God of the Bible—without the existence of the personal Creator, there is no rational answer to bare existence as such.  There is no answer without an infinite reference point of a personal nature.  Man needs two things as he wrestles with this question. He needs an infinite reference point, but even an infinite reference point is not high enough.  The infinite reference point must be of a personal nature, and that is what the God of the Bible is.  On the other hand, when as a Christian I bow before this God who is there, then I can move out of the only logical position that the non-Christian can hold, and that is he must dwell consciously but silently in the cocoon of his being, without knowing anything outside of himself.  This is the final dilemma of positivism of any variety.  It is a hopeless situation; if he is going to be really, rationally, and intellectually consistent, he can only dwell in a silent cocoon; he may know he is there but he cannot make the first move out of it.   

Now when a Christian bows before God, he can move out of this with rationality in place.  The other man, man without God, if he is going to be absolutely consistent to his position, may know that he (himself) exists, but nothing else.  He cannot know that anything else exists.  His problem is that he cannot live so; and no man does.  Man logically and rationally cannot live in this cocoon of silence.  So he is immediately damned in his intellect, not just by God saying, ‘You are a sinner,’ but by the being that he himself is.  God has made him rational.  He cannot move from this cocoon and yet he must—and so he is crushed by what he is.  It is not just a legal act of God that says ’You are guilty’—though that is there.  What man is has separated him from himself.  The tension is within man.  On the other hand, when a Christian bows before the personal creator for whom man’s very existence shouts aloud, then there stretches from his feet to the end of infinity a bridge of answers and reality.  That is the difference.  

The Christian position states two things; that God is there, this infinite-personal God; and that you have been made in his image, so you are there.  There is from your feet all the way to the infinite an answer that enables you to make the first move out of your intellectual cocoon.  God has spoken, and what he so teaches is a unity with what he has made.  Beginning with these two things there is a bridge stretched before you, as the moon stretches a silver bridge across the ocean, from the curve of the horizon to yourself.  Now then, the wonder is that these answers do not end simply with an abstract, bare, scholastic understanding of being, though that would be wonderful in itself.  They end in communion with the infinite-personal reference point who is there, God himself.  And that is tremendous.  Then you can worship.  This is where true worship is found; not in stained-glass windows, candles, or altar pieces, not in contentless experiences, but in communion with the God who is there—communion for eternity, and communion now, with the infinite-personal God as Abba, Father. (wow 🙂)

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

In the last chapter, we discussed the problem of the thought-life.  Now we are going to consider the Christian life in relation to psychological problems.  This is the problem of man’s separation from himself, and in relationship to himself in the world of thought.  Now as God is a person who thinks, acts, and feels, so I am a person who thinks, acts, and feels.  But ‘I’, a person, am a unit.  I can think of my parts in various ways: as body and spirit, or as my physical part and my spiritual part.  I can quite correctly think of a division of myself of intellect, will, and emotions and it is right that I should thinks so, because these things are open to observation.  But we miss the biblical concept if we miss its emphasis that man is not just the parts, but he is a unit.  Our thinking should start there.  There is a ‘you’ who is neither just a collection of isolated parts, nor yet just a flow of consciousness.  Anything that hurts that unity is destructive of the very basic thing that man is and what man needs to be.   

Once I begin to understand and feel this, I begin to see something far, far beyond our usual restriction of the concept of sin merely to a forensic element.  The forensic element is there very strongly, because God is holy, and must declare me guilty, but sin is not just a legal matter.  It is something more.   

The truth is not just an abstract truth; there is a truth of what I am.  Now we could think of two basic areas in considering the question of man.  The first is Being, or the question of his existence.  This is the dilemma of all men, regardless of what their philosophy is.  It is the basic thing which no man can escape, that he does exist.  Endless problems are thrown up to the non-Christian man as to the question of his existence, of his being.  No matter who he is, no matter what his philosophy is, he exists and there he is.  He cannot ever escape this dilemma, even by dying, because in dying he may think that he can cease to be.  But even in his own thought forms, dying does not erase the fact hat he has been.  So we think first of all of the problem of Being.   

The second area relates to what man is in the circle of his existence.  In other words, I am, but what am I in comparison with what God is?  I exist, and God exists: what is the difference between the circle of my existence and the circle of his existence?  And on the other side, what is the difference between my existence and the existence of the animals, plants, and unconscious materials?  Because they also exist.  So now we have bare existence, and then differentiations of myself from God on one side and the animals, plants, and machines on the other side.  (tomorrow we continue with ‘being’)

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc

We must understand that the reality of communion with God, and loving God, must take place in the inward self.  There is no use talking about loving God except to understand that it takes place in the inward world of our thoughts.  Even communication with men and women must be through the body into the area of the thought-world.  If a man and a woman have only an external contact, this cannot be called communication.  It is only mechanical.  But a real, personal communication never remains external.  It always goes back into the personality.  This is true in the area of married life, the man-woman relationship as God meant it to be.  Merely to have physical contact is not communication on a personal level.  This must flow back into the area of personality.  Only then it can be called communication.  Thus real communication with man and love of man centers in our thought-world.  The results may be external and the expression is external, but the love is internal.  The same is true in our love for God.  The result can be external, but love itself is always internal.  If Christians can only learn this, very many problems concerning the Christian life would assume a different perspective.  Let us understand how important is the world of thoughts.  It is this that distinguishes me as a man, in contrast to machines.  This is what I am, and my calling is to love God with all my heart and soul and mind.   

The real battle for men is in the world of ideas, rather than in that which is outward.  All heresy, for example, begins in the world of ideas.  Ideas are the stock of the thought-world, and from the ideas burst forth all the external things; painting, music, buildings, the love and the hating of men in practice, and equally the results of loving God or rebellion against God, in the external world.  Where a man will spend eternity depends on his reading or hearing the ideas, the propositional truth, the facts of the gospel in the external world, and these being carried through the medium of his body into the inner world of his thoughts, and there, inside himself, in his thought-world, either his believing God on the basis of the content of the gospel or his calling God a liar.  This is not merely a mystical, existentialist experience.  It is not the ‘final experience’ of a man like Carl Jaspers put in religious terms; it is not the hallucinatory drug experience, without content.  It can be expressed rationally.  It is ideas; it is content of the good news.  But as far as what it means to man is concerned, it is whether he accepts it or rejects it in the thought-world that makes the difference: if he believes God, or if he calls him a liar. 

Christian life, true spirituality, always begins inside, in our thought-world.  All that has been said in our earlier study of being free in the present life from the results of the bonds of sin is meaningless jargon, no more than a psychological pill, without the reality that God thinks and we think, and that at each step the internal is central and first.  The spiritual battle, the loss of victory, is always in the thought-world.   

And this is why God inspired the Apostle Paul to write and say to us:  I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. Romans 12:1-2 ESV (end of this chapter)

Thoughts developed or used directly from the work of Schaeffer, Francis. True Spirituality . Tyndale House Publishers, Inc