Editing Francis Schaeffer (section)

=== Influence on Christian conservatives ===
Christian conservative leaders such as [[Tim LaHaye]] have credited Schaeffer for influencing their theological arguments urging [[politics|political]] participation by evangelicals.<ref>Tim LaHaye, 1980, ''The Battle for the Mind'', Old Tappan, NJ: Fleming H. Revell, p. 5.</ref>

Beginning in the 1990s, critics{{who|date=September 2023}} began exploring the intellectual and ideological connection between Schaeffer's political activism and writings of the early 1980s to contemporary religious-political trends in the Christian Right, sometimes grouped under the name [[Dominionism]], with mixed conclusions.{{Citation needed|date=August 2011}}

[[Sara Diamond (sociologist)|Sara Diamond]] and Frederick Clarkson<ref>Clarkson, Frederick (1994). [http://www.publiceye.org/magazine/v08n1/chrisre2.html "Theocratic Dominionism Gains Influence"]. ''The Public Eye Magazine'' '''VIII''' (1 & 2).</ref> have written articles tracing the activism of numerous key figures in the Christian Right to the influence of Francis Schaeffer. According to Diamond: "The idea of taking dominion over secular society gained widespread currency with the 1981 publication of...Schaeffer's book ''A Christian Manifesto''. The book sold 290,000 copies in its first year, and it remains one of the movement's most frequently cited texts."<ref name=diamond>Diamond, Sara (1994). "Dominion Theology: The Truth About the Christian Right's Bid for Power", ''Z Magazine'' (column) February 1995. [http://www.publiceye.org/diamond/sd_domin.html Publiceye.org].</ref>
Diamond summarizes the book and its importance to the Christian Right:

: In ''A Christian Manifesto'', Schaeffer's argument is simple. The United States began as a nation rooted in Biblical principles. But as society became more pluralistic, with each new wave of immigrants, proponents of a new philosophy of secular humanism gradually came to dominate debate on policy issues. Since humanists place human progress, not God, at the center of their considerations, they pushed American culture in all manner of ungodly directions, the most visible results of which included legalized abortion and the secularization of the public schools. At the end of -- A Christian Manifesto, Schaeffer calls for Christians to use civil disobedience to restore Biblical morality, which explains Schaeffer's popularity with groups like [[Operation Save America|Operation Rescue]]. [[Randall Terry]] has credited Schaeffer as a major influence in his life.<ref name="diamond" />

Frederick Clarkson explains that this had practical applications:

: "Francis Schaeffer is widely credited with providing the impetus for Protestant evangelical political action against abortion. For example, Randall Terry, the founder of Operation Rescue, says: "You have to read Schaeffer's Christian Manifesto if you want to understand Operation Rescue." Schaeffer, a longtime leader in Rev. Carl McIntire's splinter denomination, the [[Bible Presbyterian Church]], was a reader of Reconstructionist literature but has been reluctant to acknowledge its influence. Indeed, Schaeffer and his followers specifically rejected the modern application of Old Testament law."<ref>Clarkson, Frederick. (1995). "Christian Reconstructionism: Theocratic Dominionism Gains Influence." In Chip Berlet (Ed.), ''Eyes Right! Challenging the Right Wing Backlash'' (pp. 59–80). Boston: South End Press. Revised and included in Clarkson, ''Eternal Hostility''. [http://www.publiceye.org/magazine/v08n1/chrisre2.html Publiceye.org]</ref>

Analyses of Schaeffer as the major intellectual influence on [[Dominionism]] can be found in the works of authors such as Diamond<ref>Sara Diamond, 1995, ''Roads to Dominion: Right–Wing Movements and Political Power in the United States'', New York: Guilford, pp. 246-249.</ref> and [[Chip Berlet]].<ref>Chip Berlet and Matthew N. Lyons, 2000, ''Right–Wing Populism in America: Too Close for Comfort'', New York: Guilford Press, pp. 212-213.</ref>  Other authors argue against a close connection with dominionism, for example [[Irving Hexham]] of the [[University of Calgary]], who maintains that Schaeffer's political position has been misconstrued as advocating the Dominionist views of [[R. J. Rushdoony]], who is a Christian Reconstructionist. Hexham indicates that Schaeffer's essential philosophy was derived from [[Herman Dooyeweerd]], not Rushdoony, and that [[Hans Rookmaaker]] introduced Schaeffer to his writings.<ref name=Hexham>Hexham, Irving, "The Evangelical Response to the New Age", in Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton, State University of New York Press, Albany, New York, 1992, pp. 152-163, and especially p. 322 Note 16.</ref> Dooyeweerd was a Dutch legal scholar and philosopher, following in the footsteps of [[Neo-Calvinism|Neo-Calvinist]] [[Abraham Kuyper]].

Congresswoman and [[Republican Party (United States) presidential primaries, 2012|2012 United States presidential candidate]] [[Michele Bachmann]] has cited Schaeffer's documentary series ''How Should We Then Live?'' as having a "profound influence" on her life and that of her husband Marcus.<ref>[[Ryan Lizza|Lizza, Ryan]], [http://www.newyorker.com/reporting/2011/08/15/110815fa_fact_lizza?printable=true&currentPage=all "Leap of Faith: The making of a Republican front-runner"], ''New Yorker Magazine'', August 15, 2011.</ref>