Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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The divine right of kings was widely assumed; slavery in various forms common, and tyranny and intolerance by rulers was normative. “One of the chief issues confronting the age was the problem of authority, and it affected the church at every turn” (Cragg, 1960:11). State governments increasingly flexed their greater socio-political influence over the church, at times relegating religion to the status of a department of state. European rulers both protected and managed the church, most often for the attainment of personal, or state ends. “The long-term effect was to diminish the cultural and political power of the church” (Guder, 2000:6). The push toward national churches further tested the central authority of the Roman Church. Though the church was still the principal agent of social welfare, it could no longer meet the demands which were laid upon it.. It was everywhere powerless to remedy the basic needs of the peasants when the dislocations of capitalist agriculture overwhelmed (Cragg, 1960:11). Churches routinely taught church traditions instead of the Bible, and clerical corruption was widespread, though hardly all encompassing as is sometimes reported. “Within the inner circle of the church, ill-conceived paganism was raising its head and in practice if not in word, the Christian faith was denied by many of its official representatives” (Latourette, 1975:2:641). Church and state leaders of the period became “persuaded that the first concern of imperial authority was the protection of religion and so, with terrible regularity, issued many penal edicts against heretics” (Water, 2001:599). The Inquisition eventually became the primary means of silencing critics, but well before this, secular and sacred leadership went to whatever lengths deemed prudent to protect both state and church. Everywhere and always in the past men believed that nothing disturbed the commonwealth and public peace so much as religious dissensions and conflicts, and that, on the other hand, a uniform public faith was the surest guarantee for the States stability and prosperity. The more thoroughly religion had become part of the national life, and the stronger the general conviction of its 16 University of Zululand, KwaZulu-Natal, South Africa
inviolability and Divine origin, the more disposed would men be to consider every attack on it as an intolerable crime against the Deity and a highly criminal menace to the public peace (Water, 2001:614). Theologians and jurists alike began to compare heresy to treason, considering heretics, “robbers of the soul.” Regrettably, this same mentality carried over into early Protestantism, which perpetrated the same kinds of maltreatment (cf., Calvin’s Geneva). Yet, without the Protestant Reformation and the subsequent reforms endorsed by the Council of Trent (1545-1563), the Roman Catholic Church “might have continued its degeneration from Christianity into paganism until your popes would have been enthroned over an agnostic and Epicurean world” (Durant, 1985:940). Church dogma and other long-standing biblical and cultural assumptions were increasingly questioned. “The authority of the church was challenged in many spheres, but no where so seriously as in the intellectual realm” (Cragg, 1960:12). The notion that the human mind at birth was a ‘blank slate,’ was increasingly accepted, in deference to the traditional biblical view that all are born sin-corrupted (cf., Psa. 51:5a). It also began to be assumed that an ethical [secular] culture was a possible and adequate substitute for the Christian faith. People gradually pushed for greater freedom from church dogma and the personal, social restrictions the church imposed upon them. The Christendom of the day believed a strong, centralized church, and strong-handed governments were necessary to maintain regional integrity and security, notions driven by pragmatic concerns. Indeed, Muslim aggressions into Eastern and Southern Europe had already significantly altered the old Roman Empire, as had the continued influx of Barbarians from the North. Adding to regional tensions was the reality -- even after the Reformation -- of massive Christian conversions to Islam, especially in the Balkans region. The rise of the Ottoman Turks with attendant religio-political pressures, seemed to hasten these defections to Islam, but many former Christians willingly converted (Latourette, 1975:2:901). Among the motivations for these defections, especially after the Reformation, was frequent fighting between Catholic and Protestant groups, as well as battles within their own ranks. 17 University of Zululand, KwaZulu-Natal, South 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 and 14: 13 heights” (Veith, 1994:30). For
Page 15: 15 autonomy proper to human reason
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
Page 65 and 66: marginalized and to the historical
Page 67 and 68:
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
Page 203 and 204:
Grudem, W. (1994). Systematic Theol
Page 205 and 206:
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
Page 211 and 212:
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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