Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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190 lifetimes through which we grow towards spiritual maturity (The Theosophical Society in Australia). Because traditional religious forms do not spiritually satisfy postmoderns, many are embracing New Age spiritualities. These do not provide a unified ideology or worldview. New Age is many groupings, therapies, methods, spiritualities, teachers, and networks. Yet, New Age spiritualities have some common goals, because it arises out of “the cultic milieu”, which understands its practices, ideas and experiences as alternatives to dominant religious and cultural trends. Postmodern, New Age religious forms commonly promote yoga, meditation and chanting, for example; though their particular beliefs vary greatly. The fact that some quote Jesus or some other passage of the Bible, does not imply devotion to Christianity, but is just another expression of postmodern, eclectic religiosity. Counterfeit forms of Christianity, and all manner of wild, unfounded teachings about Jesus, and other traditional Christian history and doctrine are very common. Just as postmoderns deconstruct what they consider to be a mono-cultural West, so also does postmodernity work diligently to deconstruct the mono-cultural, Judeo-Christian West, working to replace it, or at very least diversify it, according to anti-foundationalist notions. Tradition forms of Christianity no longer broadly appeal to people in the West, even in the US. This is definitely a contributing factor to the decline of the mainline denominations, which have been so quick to compromise doctrinally, but continues to resist contextualising to meet the changing culture. New Age spiritualities are what postsecular, postmodern, are most inclined to. These spiritual and religious forms allow great freedom in beliefs, etc. “Since the 1990s scholars have noticed that do-it-yourself spiritualities are more extensive than New Age. So the current umbrella term is New Spiritualities or Alternative Spiritualities” (Johnson, 2004). The eclectic, mix and match, religiosity now so popular in the West, often gives greater weight to historically unsubstantiated religious claims. Conspiracy theories (e.g., The Da Vinci Code) are wildly popular, even though usually based on admitted fictions. Feng Shui, fiction, myths, and gothic tales about the ‘undead’ are extremely popular. Such tales, mixed with the latest computer technologies, bring these fanciful tales to life University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
in the movies, further fulfilling the spiritual hunger so many postmoderns have. Some call this the re-enchantment of the West -- essentially a return to our animistic roots, albeit in new forms. With few exceptions, modern scholars show little awareness of the very active debate about alternative Christianities which flourished in bygone decades, so that we have a misleading impression that all the worthwhile scholarship has been produced within the last thirty years or so. To the contrary, much of the evidence needed to construct a radical revision of Christian origins had been available for many years prior to the 1970’s, if not the 1870’s (Jenkins, 2001:13). It is again relevant and necessary for Western Christians to appreciate the naturalsupernatural duality as Jesus did. He treated Satan and demonic forces as real foes, frequently casting out demons and set free people he called ‘captives’ and ‘oppressed’ (Luk 4:18). Such language is the language of warfare. Furthermore, Jesus called Satan “the ruler of this world” (Joh. 14:30). In a similar vein, Paul refers to Satan as “the evil god of this world” who blinds people to God’s Good News (2Co. 4:4) and the Apostle John said, “the whole world is under the rule of the Evil One” (1Jn 5:19) Westerners tend to feel that such beliefs need not be taken seriously since, we believe, these so-called gods are not gods at all but imaginary beings empowered only by superstition. The Bible, however, shows God and His people taking such spirits seriously, though we are warned against giving them honor or fearing them, since the true God is greater and more powerful than these servants of Satan. And, if we are properly related to the true God, we have the authority to protect ourselves from other gods and to confront and defeat them when necessary (Kraft, May 2000). 191 University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
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1 POSTMODERNITY: IMPACT AND IMPLICA
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3 Key Terms Postmodern, postmoderni
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5 An Apologetic Response 115 Compro
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killed massively in the name of goo
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9 together in an eclectic, rather d
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11 Postmodernity: Impact and Implic
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13 heights” (Veith, 1994:30). For
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15 autonomy proper to human reason
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inviolability and Divine origin, th
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diminished” (Bosch, 2000:6). The
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‘god’ to keep and to save him.
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Occultism flourished among the Brit
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He was a passionate, powerful chara
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27 record reveals that the church o
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29 eliminating poverty, hunger and
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may simply transform the nature and
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Contrary to Christian notions that
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35 ‘modernize’ the nation. To b
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37 expression. This “first respon
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39 of his own awareness of God” (
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41 Existentialism understandably em
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depends upon our decision makes our
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group Socialisme et Liberte. During
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47 The Mind of Sartre Sartre’s vi
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ethical absolutes (Craig, 1994:67).
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51 Chapter II Postmodernity: The Es
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53 Postmoderns promote individualis
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meaning and language. The postmoder
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pointed out that science, far from
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59 Ferdinand de Saussure at the tur
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considers the Greek logos (i.e., λ
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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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Page 143 and 144: society. State authorities quite of
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Page 171 and 172: 171 (Johnson, 2004). Contemporary n
Page 173 and 174: 173 The postmodernists undertook th
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Page 177 and 178: 177 postmodernity has opened the do
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Page 181 and 182: most Catholics in Brazil. Many Musl
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Page 185 and 186: 185 1980:viii). For example, when t
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Page 189: whose wrath has been and will be di
Page 193 and 194: to ancient Greek writings, the post
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Page 197 and 198: 197 to develop. Even after several
Page 199 and 200: 199 excesses of scientism and reduc
Page 201 and 202: 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
Page 207 and 208: 207 Riss, R. (1988). A Survey of 20
Page 209 and 210: 209 Bibliography of Electronic Sour
Page 211 and 212: 211 Foucault, M. (1982). Truth, Pow
Page 213 and 214: Montgomery, J.W. (2002). Defending
Page 215 and 216: 215 The University of Zululand Esta
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