Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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don’t ask the fish.” Without God’s infusion of transcendent, or outside, wisdom, humanity is unable to know a better way of thinking and living. “There is a way that seems right to a man, but its end is the way of death” (Pro. 16:25). Only this divine infusion can pull mankind up out of the mire of his narrow existence (cf., Psa. 69:1f; Isa. 57:20-21; 2Pe. 2:22). Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful; but his delight is in the law of the Lord, and in His law he meditates day and night. He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season, whose leaf also shall not wither; and whatever he does shall prosper. The ungodly are not so, but are like the chaff which the wind drives away. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord knows the way of the righteous, but the way of the ungodly shall perish (Psa. 1:1-6). The Greeks did much to influence Occidental (or Western) thinking, though as Newbigin points out, until Christianity changed the European worldview, theirs was essentially Asian and especially similar to the Indian (Newbigin, 1996:65). For over a thousand years “the peoples of Europe were shaped into a distinct society by the fact that this story (i.e., Christianity) was the framework in which they found meaning for their lives. It was this story, mediated through the worship of the church -- its art, architecture, music, drama, and popular festival -- that shaped a culture distinct from the great cultures of the rest of Asia” (ibid. 68). Newbigin sees the Enlightenment as cultural regression, “a return to the earlier paradigm” (ibid. 68). The Enlightenment worldview intentionally dislodged the Bible as the moral driving force of European culture, and Christianity has been marginalized in Europe since, where Paganism is now experiencing a renaissance. For over a thousand years, a mix of Greco-Roman philosophies, animism, and Christianity dominated the Occident. St. Thomas Aquinas, a foundational Christian theologian, was among those who wrestled deeply with the interplay between the faith and human reasoning. Though he “accorded primacy to revelation, he recognized an 14 University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
15 autonomy proper to human reason and clearly delineated the spheres of faith and reason, maintaining the importance of philosophy and the sciences even for theology” (Cross, 1997:1615). At times, the Bible was subordinated to human reasoning, at other times the reverse. All the while, animistic beliefs remained deeply imbedded in the worldview of many people. A strong medieval state-church made for a Christianized culture, but produced a Christian veneer that could not root out animistic beliefs and practices across the Occident. Modernity People periodically wonder about their reason for being, or raison d'être, and whether their life is as good as it could, or should be. There are times when traditions and conventions no longer satisfy, so people look elsewhere for answers. The prevailing worldview of the pre-modern period satisfied many, but hardly all, and the unsettled among them began to search for answers beyond the accepted norms of the day. Scholars now more widely agree that periods of cultural and intellectual renaissance do occur periodically, especially driven by discontent, and/or troubles of some kind. Historians now usually differentiate several renaissance periods in Europe, such as the 12 th Century Renaissance, or the Carolingian Renaissance. The pre-modern period was a time across Europe when religious dogmatism and fanaticism were common. “Prior to the enlightenment life in all its stratifications and ramifications was pervaded with religion” (Bosch, 2000:267). Christianity and the various animistic beliefs of pre-Christian Europe were still quite enmeshed. At times, people were imprisoned for not attending church. All publications were thoroughly scrutinized and anything not in accord with the teachings of the church were subject to censorship and/or destruction (Durant, 1961:580). Creating and publishing unauthorized versions of the Bible (e.g., Wycliffe), could mean death. University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
Page 1 and 2: 1 POSTMODERNITY: IMPACT AND IMPLICA
Page 3 and 4: 3 Key Terms Postmodern, postmoderni
Page 5 and 6: 5 An Apologetic Response 115 Compro
Page 7 and 8: killed massively in the name of goo
Page 9 and 10: 9 together in an eclectic, rather d
Page 11 and 12: 11 Postmodernity: Impact and Implic
Page 13: 13 heights” (Veith, 1994:30). For
Page 17 and 18: inviolability and Divine origin, th
Page 19 and 20: diminished” (Bosch, 2000:6). The
Page 21 and 22: ‘god’ to keep and to save him.
Page 23 and 24: Occultism flourished among the Brit
Page 25 and 26: He was a passionate, powerful chara
Page 27 and 28: 27 record reveals that the church o
Page 29 and 30: 29 eliminating poverty, hunger and
Page 31 and 32: may simply transform the nature and
Page 33 and 34: Contrary to Christian notions that
Page 35 and 36: 35 ‘modernize’ the nation. To b
Page 37 and 38: 37 expression. This “first respon
Page 39 and 40: 39 of his own awareness of God” (
Page 41 and 42: 41 Existentialism understandably em
Page 43 and 44: depends upon our decision makes our
Page 45 and 46: group Socialisme et Liberte. During
Page 47 and 48: 47 The Mind of Sartre Sartre’s vi
Page 49 and 50: ethical absolutes (Craig, 1994:67).
Page 51 and 52: 51 Chapter II Postmodernity: The Es
Page 53 and 54: 53 Postmoderns promote individualis
Page 55 and 56: meaning and language. The postmoder
Page 57 and 58: pointed out that science, far from
Page 59 and 60: 59 Ferdinand de Saussure at the tur
Page 61 and 62: considers the Greek logos (i.e., λ
Page 63 and 64: 63 models and then try not to subve
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marginalized and to the historical
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without essential foundations (Khan
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maximum voluntary community agreeme
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71 something akin to the virtual re
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73 During the 1960’s, Foucault wa
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generally agreed that his views wer
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had been trapped. Through Nietzsche
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Foucault also seemed to delight in
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elieve the conventions of modernity
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83 Will 'Po-Mod' Endure Ernst Gelln
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85 referentially incoherent. That i
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87 the second postmodern wave, whic
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action. During the colonial period,
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interpretation. It again gives sugg
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93 There are three basic forms of (
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diverse immigrant populations becom
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desperate population to believe tha
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99 but hardly in entirety. Keeping
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salvation. Here again we see how Go
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103 and sick, conquered ignorance t
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with relativism, pluralism and no a
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107 our first love -- Jesus Christ
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109 and the life. No one comes to t
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Those who truly know Jesus Christ a
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future was no longer heaven, but a
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115 An Apologetic Response Beyond t
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uilding constructed on a shifting s
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component of the overall package, b
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irrelevant. The postmodernist, like
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123 terminate this inquiry with the
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consider the spiritual truths the B
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people are to effectively participa
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witness among the Gentiles, by usin
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131 Chapter VI Postmodernity and th
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Postmodernism enhances the process
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135 Yet, with few exceptions, the W
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137 Rome, ‘The Way’ (i.e., Chri
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were the changes made to the clergy
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of transforming it... Christendom i
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society. State authorities quite of
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“The subtle assumption of Western
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The church should instead take a Ch
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149 Christendom West. For example i
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not know what it means to be indepe
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creative times has been, about doin
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155 Ours is not a faith rooted in i
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157 of Washington, D.C., have now d
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says, “Homosexual practice is inc
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the position held by the non-Wester
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163 Chapter VII Postmodern Spiritua
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With the dawn of the Enlightenment,
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contemporary West look not to the c
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adherence overall declined from 86.
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171 (Johnson, 2004). Contemporary n
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173 The postmodernists undertook th
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deconstruction leads to a foundatio
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177 postmodernity has opened the do
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Pagans are usually worshippers of t
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most Catholics in Brazil. Many Musl
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which is one of the key factors tha
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185 1980:viii). For example, when t
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187 the higher religions. The pleth
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whose wrath has been and will be di
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in the movies, further fulfilling t
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to ancient Greek writings, the post
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195 more, the atoning work of Jesus
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197 to develop. Even after several
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199 excesses of scientism and reduc
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Carson, D.A., ed. (2000). Telling t
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Grudem, W. (1994). Systematic Theol
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McMichael, P. (2004). Development a
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207 Riss, R. (1988). A Survey of 20
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209 Bibliography of Electronic Sour
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211 Foucault, M. (1982). Truth, Pow
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Montgomery, J.W. (2002). Defending
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215 The University of Zululand Esta
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