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The Christian challenge in post-modern times

JamesKnight300Regular Network Norwich & Norfolk columnist James Knight starts a new series on spreading the gospel in challenging times.

 


 

Let me start this message firstly by welcoming you all to the newly expanded Network Norfolk site; and secondly by wishing everyone a happy new year. 

I’m about to embark on a ten part series, the theme of which is Spreading The Good News, in which I will be talking about the challenges ahead as we try to reach out to a nation of lost souls, how we can understand what is required of us, and how best we can achieve our goals as we glorify Christ.  This, collectively, is the big challenge in post-modern times, as we are faced with an atheism that is going through a strange phase at the moment.  On the one hand, there seems to be a self-congratulatory atheistic proliferation sweeping the so called intellectual quarters, yet on the other hand atheism looks tired and weary as the same old objections to Christianity are wheeled out each time, easily discredited by good the Christian folk who are prepared to be apologists for a faith that fills them with pride and joy. 

 

The reason we care so much is because we know full well that those who think religious belief is the last refuge of the deluded could learn so much about themselves from the words of Christ in the Bible, for we know how He changes lives.  These are words that have the truth and power to command even the most stubborn minds and the most unexcitable hearts. His words have the power to transform even the biggest sceptics, for they show us the way to know God. 

 

Atheistic disillusionment

In a world that has a paucity of sound arguments against the existence of God, the atheistic case is beginning to look conspicuously outdated - and to the trained eye it reveals itself to be tautological, illogical, inaccurate and sometimes just plain silly.  Every single atheistic argument that I have encountered has been easily refutable; most of them rest on muddled logic and fuzzy analyses. And this is the big challenge - even though philosophically atheism’s credibility has all but evaporated, its power is as strong as ever. 

 

Of course there are differences in tolerance too.  Ever since America ’s victory of independence over Britain, it has been almost impossible to get a seat in US office unless some semblance of religious belief was announced; for non-theists simply did not get elected.  Now I see no reason why a Christian should wish a non-theist man or woman to fail in an election if he or she had the right credentials.  But I’m afraid atheism is sometimes less-tolerant; that is to say - since its exponential growth and expanding influence it has become much less tolerant towards religion - particularly the three Abrahamic religions (Judaism, Christianity, and Islam).

 

We are forever being reminded of the ‘bad things that have been done in the name of religion’, but sometimes anti-religious campaigns have produced murder and persecution, other times they have produced ill feeling and separatism.  Nietzsche (a philosopher for whom I have much dislike) was right when he claimed that there is something about human nature that makes it capable of being inspired by what it believes to be right to do both wonderful and appalling things.  I am sure all of us can think of many examples of situations where a religious belief has caused a man to act reprehensibly, and equally I am sure we can all think of examples of situations where a better understanding of Christ’s way of living would have yielded better actions. 

 

The famous remark by Professor Steven Weinberg that - “In an ordinary world good people will do good things and bad people will do bad things, but for a good person to do bad things it takes religion” - is both deeply flawed and yet contains some truth as well; it is not difficult to see why such an opinion is widely held.  In truth the behaviour of both theists and atheists is almost always determined by the context it holds outside of its intrinsic constituents - whether it be social, psychological, political, methodological or ideological.  When factors which are external to, say, religious compassion, anchor themselves in the minds of their adherents they can cause all sorts of contemptible behaviour, particularly when personal factors cause the adherents to depart from the moral and historical rubric.  Perhaps we have to look at the antithetical argument to see the real magnified truth - a truth we find in Christ.  There is surely not a person alive who could fail to see that if every man, woman and child lived as Christ instructed them to, we would have a world of much greater love, peace and harmony.  This is the truth that can conquer all the ‘wisdom’ of the atheists - if the truth is to be found in Christ, then it is Him on which we must help them focus

 

colouredbookWhile it is true that atheistic thinking holds much sway over the minds of many individuals, I think it is also true that atheism’s inauspicious past has made many people look for an alternative. Sometimes they turn to religion, sometimes they look for a third alternative, to which the word ‘ambivalent’ can be aptly applied.  If atheism has cast a dark shadow over the world, it is up to us Christians to stand up and once again assume our full height as mouthpieces for God.  Those who are ‘ambivalent’ are so often looking for a better alternative; therefore it is up to us to show them an alternative that is so wonderful and beyond their imagination.  Atheism is no longer the ideal religion of modernity.  It is true that it was once seen as the sensible alternative to theism - ushered in by years of religious atrocities and by the Enlightenment.  But postmodernity and the perennial harmony of Christianity and science has displaced nearly all that stands before it and in doing so has set a challenge to 21st century Christians - a challenge for us to shine our light even brighter than before. 

 

As Christians we should be quite wrong, in my view, if we thought that the rise of postmodernism was a bad thing, for it has three favourable precepts.  Firstly it can help reverse the early twentieth century displacement of long-standing tradition and bring back to full strength the Christian conservatism which will, by definition, yield better individuals and thus better societies.  Secondly the cultural crossovers which it espouses are always useful benchmarks when it comes to spreading the good news of Christ to those to whom it has been difficult to reach out in the past.  If Christianity is the whole truth, this truth needs to make its way into the minds of the masses - even those who subscribe to other religious faiths.  And thirdly, postmodernism recognises that capitalism will not, by itself, achieve success in the world.  It recognises the beneficial nature of spirituality - but this presents a different challenge to Christians, for not all types of spirituality are good in themselves. 

 

There is a lot of work ahead for Christians; but the seabed underneath the swamp of atheism is beginning to suck away the wet spongy land on which atheism supports itself.  The atheistic disillusionment is very gradually bringing people back to the Christian way of thinking.  In various parts of the country there is wonderful growth amongst the Pentecostal movement and gospel churches.  There are tens of thousands of people who have completed the Alpha course (in fact, there are over 75 million world-wide).  Even the best-selling books of the atheist polemicists have, in my view, done a great deal to expose atheism as an irrational and intellectually impoverished cause (see my two columns - A Hot Knife Through Butter parts one and two, in which I give a fuller explanation of this). 

 

Yes, there is much to be positive about.  There are many people out there who are ready to hear the good news if only we are willing to share it with them.  I am sure in a country such as this many of you feel alone at times, as though you are clinging on to a belief that the majority of people in this country think you’re mad for having; in the workplace, on the streets; in your family perhaps.  You think that in many circles and places being a Christian makes you stand out like a sore thumb.  But fill your hearts with hope, my friends - Christianity is growing again, and it is up to us to help it grow even more.  It is up to us to help fill the empty churches and to fill the full ones even more.  Do not be afraid to invite as many people as you can to church - you might be surprised by a few people.  One thing is for sure - if we do not ask them, it is highly unlikely that very many will come on a whim of their own volition. 

 

A challenge for the new year

You are the light of the world. A city on a hill cannot be hidden.  Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.  In the same way, let your light shine before men, that they may see your good deeds and praise your Father in Heaven. Matthew 5:14-16

 

And this is what I want to convey to everyone as we begin these fresh challenges in 2009.  I want to encourage everyone to travel with hope in your heart, knowing all the time that Christ is guiding you every step of the way.  The challenge to spread the good news in post-modern times is a big one, for it involves an essential duality - believing in Christ and believing in oneself because of Christ. 

 

In the past I have written several series on here - ‘Objections to Christianity’, ‘The Crisis Within Atheism’, and ‘Visions of New Beginnings’ in which I examine the psychological distinctions between Christianity and atheism - as well as covered many other important topics and individual columns - all of which can be viewed on my ‘collection of columns’ page.  I hope you can join me in the forthcoming weeks for ‘Spreading The Good News’ as I take on this fresh challenge of helping and encouraging the Christian readers to make a difference wherever we go.  Every year brings with it fresh challenges and opportunities to impact on people in our world.  I believe that we are a generation that can be one of the most influential of all time, maybe even THE most influential - it is up to us to make sure that that happens.  The people of the world need us - after all, we have the most remarkable thing to share with them - the news of Jesus Christ and how He became man, died and rose again so that each of us can have salvation and eternal life with God.


The views carried here are those of the author, not of Network Norwich & Norfolk, and are intended to stimulate constructive debate between website users. We welcome your thoughts and comments, posted below, upon the ideas expressed here. You can also contact the author direct at james.knight@norfolk.gov.uk 

James is a Norwich local government officer, author and Proclaimers church member in Norwich. 
You can access his current collections of columns here

Meanwhile, if you want to find out more about Christianity, visit: www.rejesus.co.uk 

Feedback:
john Payne (Guest)31/12/2008 14:13
A good message James, to end a year in which both atheism and materialism have let the world down. I wish the Pope had said something at least as hopeful as you in his new year message. Post modern times ended about six months ago so let's start something new in 2009.
Judy Halsey (Guest)01/01/2009 17:31
Your message is a real encouragement. Thank you.
Judy
(Guest)10/01/2009 08:31
I'm confused, if this is a series about to address postmodernity why is it almost entirely "modern" in it's assumptions and treatment of logic and metanarratives? I'm not sure I've ever heard postmodernity used as a tool to bring about conservative christiantity!
Timothy V Reeves (Guest)11/01/2009 15:58
Confused? If you're confused paul then stay just like that: in postmodernism, confusion is the name of the game.

You might like to revise your views on the connections between postmodernism and EPC Christianity (EPC = Evangelical, Pentecostal, charismatic), after all isn't your background EPC?
James Knight (Guest)12/01/2009 14:27
"I'm not sure I've ever heard postmodernity used as a tool to bring about conservative Christianity!"

And you're not going to here either. This is certainly not a series about 'postmodernity' - it's a series about spreading the gospel in postmodern times. Whenever I've debated postmodernism with people in the past, most of them don't really seem sure about what postmodernism is, or how it shapes their thinking. Exactly which of my treatment of 'logic and metanarratives' did you take to be explicitly 'modern'? Do you realise that in the strictest sense 'modern' simply means pertaining to the present?

Tim,

Aside from endorsing your criticisms of obfuscatory postmodernism, I'm unsure of two things.

1) Unless I've missed a previous thread somewhere, why did you refer to our anonymous guest as Paul?

2) This statement - "You might like to revise your views on the connections between postmodernism and EPC Christianity (EPC = Evangelical, Pentecostal, charismatic), after all isn't your background EPC?" - is this meant for me or Paul?
Timothy V Reeves (Guest)12/01/2009 20:49
James said:

"Whenever I've debated postmodernism with people in the past, most of them don't really seem sure about what postmodernism is, or how it shapes their thinking."

... that's one of the best effective self referencing definitions of postmodernism that I've seen I seen for a long while - if you actually arrived at an understanding of 'postmodernism' in one of those debates it surely wouldn't be very postmodern. In postmodernism all meanings remain ambiguous, including itself. (But how come I know that if all meanings are ambiguous?)

As for 'paul' James, I'm in the risky business of guessing backgrounds again! Yes the EPC comments refer to 'paul'. 'PAUL' stands for "Postmodern Antifoundationalism Undermines Logocentricity". I bet paul didn't know that!

(Alternatively PAUL= "Postmodern Ambiguity Undermines Language")
James Knight (Guest)13/01/2009 12:57
Tim says:

"If you actually arrived at an understanding of 'postmodernism' in one of those debates it surely wouldn't be very postmodern."

Exactly!! And the explanation lies in your next statement:

"In postmodernism all meanings remain ambiguous, including itself. (But how come I know that if all meanings are ambiguous?)"

Here is why I think one can 'know' despite the ambiguity - it's a sort of meta-rationale, if you like 'awareness of the awareness'. Think of the parallels with Gödel's theorem - that one cannot possibly find a complete and consistent set of axioms for all of mathematics. That fact is itself underpinned by a truism, as is everything else. Whatever is discovered, there is always an underwritten logical necessity - a 'truth' primacy attached to any given logical assessment. Even the statement 'there is no such thing as truth' implies an underwritten truth on which such a statement can run. This is the biggest failing with postmodernism (that and the fact that most of its exponents seem unable to grasp the concepts for which they are protagonists). One guy after a few minutes debating actually admitted to me that he didn't have a clue what 'postmodernism' is, and had just thrown it in to be bombastic (I'm guessing he knew what 'bombastic' meant, ho hum).

Jesus doesn't say He is the way to the truth, He claims to BE the truth. And as creatures in the Simulacrum we do, of course, only sparsely sample this truth and what its ultimate essence really amounts to. But logically speaking, this is very consistent with the idea that there is an up and running truth and that all things in the interlocking system of nature are in some way underwritten by a truth primacy - even things which amount to a mathematical discontinuity.

Now just to reiterate – mainly for our anonymous guest - this series is not about postmodernism! It is about the antidote to postmodernism - how the value of 'truth' or 'Christ' underpins every progressive methodology, every ideology, and belief system man can formulate.

I think when it comes to historical and sociological postmodernism, both are up against what is to me a world in which, when it comes to rationale, coherence is the provider of wisdom. That does not mean that fragmentation or disorder do not aid this process, because they do. But when I talk about coherence being the provider of wisdom, here is what I mean. In the first place, there is a knowable self – a first person ontology. This self is conscious, rational, autonomous, and there are aspects to existence that do not affect the essence of first person selfhood ontology. Selfhood is, to a degree, a priori unchangeable. Moreover, only in the objective form do certain facets of logic and reasoning actually work. That is to say, the mode of objective knowing produced by the objective rational or reasoning is a fundamental part of first person selfhood ontology, and has the potential to provide selfhood with knowable truths.

In the second place, there is a force attached to objectivity which cannot fail to lead to progression. That is to say, if it belongs to ‘right’ or ‘good’ it cannot help but engender or elicit or create progression. Reasoning and rationale lead axiomatically to progression. Now here I do not mean, of course, that progression must always imply a linear conceptualism, because when we look at the nature of Christ, we see that ultimate good is timeless; therefore I see progression as gravitation towards a ‘state’ into which aspects of linearity and timefulness operate conterminously.

Reason is the ultimate judge of what is true, and therefore of what is right, and what is good, and our freedom as reasoning beings consists of a progression towards coherence – obedience to the logical laws that conform to the progressiveness discovered by reasoning.

In an existence underwritten by Absolute Reason, the truth will always be concomitant with the ‘good’ and the ‘right’ (this may even be true of beauty – if it is the case that one cannot see beauty as an objective negative).

Therefore when it comes to Christianity, and making a difference in postmodern times, we are, in some areas, attempting to drain the swamp rather than kill a few mosquitoes. We are trying to put objectivity back into a freshly constructed subjective framework; we are trying to put central planning back into laissez faire (at least to some extent); we are trying to infuse some more fixity into the relativistic framework that is still very slowly being constructed; and most of all, we are trying to put eternity back into temporality.

Therefore this truth of which we have some understanding through ‘relationship’ with Him stands as the ultimate framework (or set of notional paradigms) for any and all socially useful forms of knowledge, progression and wisdom. Christ is the truth, anything else is unprogressive. If it is progressive, it is linked to Christ somewhere along the chain.

James

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