Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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The cycle of birth, growth, decay and death Through which plants, animals, human beings and institutions all pass suggests the rotating wheel -- ever in movement yet ever returning upon itself. The wheel offers a way of escape from this endless and meaningless movement. One can find a way to the centre where all is still, and one can observe the ceaseless movement without being involved in it. There are many spokes connecting the circumference with the centre. The wise man will not quarrel about which spoke should be chosen. Any one will do, provided it leads to the centre. Dispute among the different ‘ways’ of salvation is pointless; all that matters is that those who follow them should find their way to that timeless, motionless centre where all is peace, and where one can understand all the endless movement and change which makes up human history -- understand that it goes nowhere and means nothing (Newbigin, 1969:65, in Anderson, 1984:21). As mentioned earlier, Lesslie Newbigin’s identification of the dualism of public facts and private values has been important. It means that two dimensions of time and reality are now commonly embraced by a growing percentage of the global populus. At work and school, time is linear and the modernist, scientific worldview dominates. In their personal life, however, life is often spiritual, multi-dimensionally animated, and time and reality are less defined. Here again, the Western postmodern draws closer to the worldviews that dominate other regions of the globe. All religions embrace, with variations, some notion of time. For Judaism, Christianity and Islam, time is linear, corporeal life ends at death, and beyond that, there is some sort of judgment, and/or after-life. For these faiths, there is usually no recurrent life dimension, or embrace of cyclical, or circular time dimensions. Postmoderns, pluralists and various others challenge the notion of linear time embedded within the doctrines of the major religions. My primary concern is that if one discounts the biblical, linear concept of time, then critical biblical doctrines of sin, hell, death, judgment, etc., become meaningless. Even 194 University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
195 more, the atoning work of Jesus Christ becomes unnecessary, since life is repeatable, changeable and to some extent manageable. If time changes from biblical-linear back to cyclical-animist, then Christ did not die once for all (cf., Rom. 6:10; Heb. 9:12, 26). If time is cyclical-repetitive, then Christ’s death does not cover all dimensions of time, and as the Apostle Paul says, our faith in Him is futile (cf., 1Co. 15:12f). Just as the early church battled the notion of cyclical time, it seems the contemporary church will have to do the same. 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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were the changes made to the clergy
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of transforming it... Christendom i
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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
Page 187 and 188: 187 the higher religions. The pleth
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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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Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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