…contemporary Christians cannot be at home in almost in any period of church history. If a present-day Christian attempts to read the work of almost any Christian leader from before the 19th century, he is likely to be shocked by the leader’s supposed rudeness and ‘unchristlikeness.’ For example, in an article on Athanasius—one of the most formative leaders in Christian history—a Gospel Coalition writer observed that modern Christian readers are likely to ‘sniff at his angry style of writing.’ In a preface to a translation of Luther—by two Lutheran academics—the translators remarked that ‘Luther was a person of his time, and his language expresses the roughness of the age.’
Of course, it is only people in the past whose choices are explained away by their social context. Nobody reads a Christianity Today editorial and says that, after all, the author ‘is a person of his time, and his language expresses the gentility of the age.’ Instead, it is 21st-century, middle class evangelicals who are implicitly assumed to have finally gotten christlikeness right after all these years.
- How Your View of God May Be Secular
- Masculinity and Marvel movies
- Dear Izzy: If your wife had been heavily pregnant, and you layed your boot into her stomach while she lay on the floor cowering in the foetal position, you would not be banned. If you had picked up your ex-girlfriend and hurled her into a garage door at 2am following an epic bender, you’d still be on track for your job. If you had only kicked the livin’ daylights out of an unconscious man lying in the gutter, outside a nightclub, you could have avoided this heartache you’re now in. But no, Izzy. You had to go all the way and do something so much worse than these acceptable misbehaviours: you shared the Bible’s message on your own social media page. Now that is unacceptable.
- Why young men are leaving evangelicalism
- Socratic Dialogue on Postmodernism
- … one of liberalism’s greatest successes was to domesticate Christianity, very cleverly, to make it safe for liberal politics. Instead of violently confronting Christian believers, or co-opting Christian figures (tactics that had been tried throughout history by Roman emperors, medieval kings, Enlightenment democrats, and countless others), liberalism colonized Christianity itself.
- The Death of God, The Descent of Man, The Death of Humanity
- The Historical Reliability of the Gospels: A Response to the Influence of Bart Ehrman
- Why Is the Christian Subculture Still So ‘Mindless’?
- 9 Reasons Why Joseph of Arimathea Was a Real Historical Figure
- Study the Culture to Better Share the Gospel
A poet or prophet or politician who holds an eschatological vision of history believes that history isn’t random or haphazard but has a beginning, a middle, and an end.
While agreeing with apologists on the importance of knowing and critiquing the worldview of those we’re trying to reach, Wax maintains that our critiques lack an understanding of the eschatological underpinnings of modern and postmodern worldviews that have drawn people away from the gospel.
In addition to championing reason over revelation and logical thinking over religious devotion, the Enlightenment ushered the West into a world that looks forward not to the promised New Jerusalem, but to a man-made utopia. In order to emphasize the coming light, Enlightenment eschatology demonizes the past as dark, ignorant, and backward.
In keeping with the progressivism of the 18th-century Enlightenment, the 20th-century sexual revolution also heralded the decay of revelation-based religion and the rise of reason-based science. However, in keeping with its 19th-century Romantic roots, the sexual revolution sought a new kind of mysticism that promised to free the disenchanted modern from the materialism and naturalism of the dour Age of Reason. Forsaking both repressive “medieval” moral codes and any form of scientism that would reduce man to a cog in the machine, the sexual revolution sought “transcendence through self-discovery and expression” (140).
As for the third rival worldview, consumerism, Wax effectively exposes it is as the most subtle and insidious of the three. If, for the architects of the sexual revolution, marriage is merely a vehicle for aiding our search for sexual self-fulfillment and expression, then for the high priests of consumerism, it’s nothing more than a commodity without intrinsic value.
Rory Shiner thinks that 2018 is the time for evangelism. I agree.
Talk to student workers in AFES, for example. They are the ones on the front line, sharing the gospel with the very generation who have been raised on intersectionality and gender fluidity and the whole bit. And yet, again and again, from campus to campus, these student workers are saying that this is the best and the freshest evangelistic environment they’ve seen in their life time.
People are so post-Christian that the gospel is fresh and interesting. They know so little that there’s less prejudice. And if they have an impression of Christians at all, it’s so outrageously negative that all you have to do is offer them a cup of tea and not punch them in the face and you seem like Mother Theresa.
Think about this, and it makes plenty of sense. People in the last 60 years or so have felt, in rejecting Christianity, that it is old and outdated and childish. That they already understand it, and can dismiss it as false. But now they might still have some of that attitude, but in reality they know nothing about Christianity. It’s easy to get someone intellectually curious about Christianity now, or surprise them with how little they know. And this leads to critical engagement. And critical engagement with Christianity leads to Christians.
The harvest is great, but the workers are few. Don’t be afraid or discouraged. Go on the offensive, fight the good fight, and win souls for Christ.
Many of you will have noticed that I reference the book A Secular Age by Charles Taylor quite regularly. Outside of scripture, no other book has been more influential in shaping my thinking about the Western world. Where we are, how we got here, what it means, and where we’re going.
If for some reason you don’t feel like spending 4 months digging through this 900 page tome, then there is an alternative that I haven’t read myself, but some of my friends recommend. From James Smith, the author of You Are What you Love, it is a summary of Taylor, containing many of his most important ideas, and it seems to attempt to make them explicitly and directly relevant to the Christian apologist. I also believe that Smith is Reformed, which always wins points in my book.
If those are too hard (and I strongly encourage you to take one of those two options, even as audiobooks or something) then I have found a reasonably good series of YouTube videos, they seem to be recordings of a philosophy class at a university discussing the book. They are not an alternative, but they may be helpful.
…the prospect that religion might disappear under the forces of scientific refutation is abandoned, but the prediction that in humanity’s search for meaning in the future, religious answers will be relegated to the margins
But religion as a whole dissapear or be marginalized in this fashion? At first sight, there seems to be a difficulty with this, in that the very self-understanding of unbelief, that whereby it can present itself as mature, courageous, as a conquest over the temptations of childishness, dependence, or lesser fortitude, requires that we remain aware of the vanquished enemy, of the obstacles which have to be climbed over, of the dangers which still await those whose brave self-responsibility falters. Faith has to remain a possibility, or else the self-valorizing understanding of atheism flounders. Imagining that faith must just disappear is imagining a fundamentally different form of non-faith, one quite unconnected to identity. It would be one in which it would be as indifferent and unconnected to my selse of my ethical predicament that I have no faith, as it is today that I don’t believe, for instance, in phlogiston or natural places. This I suppose is something like what Bruce is predicting
Religion remains ineradicably on the horizon of areligion, and vice versa. This is another indication that the “official story” needs to be understood on a deeper level, as I have been suggesting above.
Something to think about as we engage with our atheist friends, especially those of the New Atheist tradition. It is always good to try to understand the deeper motivations and frameworks of the debates that we have, as well as critically evaluating arguments. We are not just out to win minds, but hearts.
- Lydia McGrew on the slippery slope of euthanasia
- “One of Taylor’s most important apologetic moves explains how conversion to atheism or exclusive humanism is motivated by a particular moral narrative.”
- Dawkins: Hypocrisy and Dishonesty
- Anthony Magnabosco: “Socratic” atheist debater who knows nothing about Socrates