Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
28 Modernity's Cultural Impact Returning to the UK from decades of missionary work in India, Bishop Lesslie Newbigin was uniquely able to identify the changed character of Western culture that had developed during his absence. He noted in particular the sharp ideological division between ‘values’ and ‘facts.’ That Christianity in the West has historically responded to modernist challenges in several ways. The first has been to divorce religion from science; sometimes expressed in Pietism, or in various forms of Christian mysticism, where feelings and experience are given primacy over rationalism. The second has been the privatization of religion, where Christians have legally and socially withdrawn from the public sphere. The third response has been the faith community’s accommodationist embrace of secular society, which has led to de-sacralisation movements in various forms (cf., Bosch, 2000:269f), and is considered by many one of the main reasons for the decline of the traditional ‘main-line’ denominations in our postmodern era. Newbigin noted that Hindus, for example, do not have the ideological conflict between science and religion that Westerners do. Eastern religions “do not understand the world in terms of purpose” (Newbigin, 1986:39). Modern notions of purpose and [linear] time come from the Bible. However, they were later attributed to secular humanist notions rooted in inevitable progress, and various utopianisms. Newbigin said Eastern religions are quite content to maintain a dualistic world, maintaining a practical separation between the secular and religious. Eastern religions do not fight the modernist, or scientific, worldview, as Western Christianity so often does. Because Eastern religionists do not fight science, but seek instead to co-exist in a non-conflictual manner, Eastern religions are generally more accepted by modernists than are religions that compete with, and/or criticise the modernist agenda (e.g., Christianity, Islam). The concepts of ‘progress’ and ‘production’ are two major driving forces of modernity. “Production became the highest goal of being human, resulting in humans having to worship at the altar of the autonomy of technology” (Bosch, 2000:355). The Enlightenment promised that rationalistic man could eventually dominate his world, University of Zululand, KwaZulu-Natal, South Africa
29 eliminating poverty, hunger and suffering. Instead, modern progress has produced a world where technological advancements have in some ways benefited mankind, but have also threatened our very existence (pollution, etc.). Mankind benefits from mechanization, but has also become its slave, as in humanity’s growing need for energy sources (e.g., coal, oil). Production and progress simply have not delivered as promised, yet in many parts of the world the “gospel of modernity” continues to be preached and practiced. The church has been deeply influenced by the Enlightenment project. “Even where it resisted the Enlightenment mentality it [the church] was profoundly influenced by it” (Bosch, 2000:269). Reason became profoundly important in theology, even as it still is in our day. Theology eventually became a science, and the queen of the sciences. The accommodation to rationalism has thoroughly shaped and re-shaped the church and theological studies ever since. The preoccupation with proper interpretation, precision hermeneutics, and ‘pure doctrine’ continues to dominate Christian thinking in the West and now beyond. Not a few, especially in our postmodern day, argue that the absolutes sought by modernist theologians go beyond the scope and purposes of God, who demands that His own live by faith, not by sight (2Co. 5:7). Why is modernity so broadly embraced, even among [committed] Christians Because modernity is rooted in a man-exalting, man-pleasing ideology that accords with humanity’s sin-corrupted [base] nature, about which the Bible clearly informs us (cf., Gen. 6:4-7; Jer. 16:12; Mat. 15:19; Rom. 8:19f). In this fallen condition (cf., Gen. 3), man’s inclination is always toward corruption and rebellion against God (cf., Luther, Martin. The Bondage of the Will). Passages such as Genesis 11:1-9 and Isaiah 14, esp. vs.13-14, among so many others -- reveal man’s penchant for exalting himself and rebelling against God. Thus, an innate and direct product of man’s inherent sincorruption is the desire to deny and rebel against God and to exalt self. “Yet they did not obey or incline their ear, but followed the counsels and the dictates of their evil hearts, and went backward and not forward” (Jer. 7:24). Modernity has produced a cultural climate in which, “the Christian faith is severely questioned, contemptuously repudiated, or studiously ignored. Revelation, which used to be the matrix and fountainhead of 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 and 16: 15 autonomy proper to human reason
- 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: 27 record reveals that the church o
- 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
- Page 69 and 70: maximum voluntary community agreeme
- Page 71 and 72: 71 something akin to the virtual re
- Page 73 and 74: 73 During the 1960’s, Foucault wa
- Page 75 and 76: generally agreed that his views wer
- Page 77 and 78: had been trapped. Through Nietzsche
29<br />
eliminating poverty, hunger and suffering. Instead, modern progress has produced a<br />
world where technological advancements have in some ways benefited mankind, but have<br />
also threatened our very existence (pollution, etc.). Mankind benefits from<br />
mechanization, but has also become its slave, as in humanity’s growing need for energy<br />
sources (e.g., coal, oil). Production and progress simply have not delivered as promised,<br />
yet in many parts of the world the “gospel of modernity” continues to be preached and<br />
practiced.<br />
The church has been deeply influenced by the Enlightenment project. “Even where it<br />
resisted the Enlightenment mentality it [the church] was profoundly influenced by it”<br />
(Bosch, 2000:269). Reason became profoundly important in theology, even as it still is in<br />
our day. Theology eventually became a science, and the queen of the sciences. The<br />
accommodation to rationalism has thoroughly shaped and re-shaped the church and<br />
theological studies ever since. The preoccupation with proper interpretation, precision<br />
hermeneutics, and ‘pure doctrine’ continues to dominate Christian thinking in the West<br />
and now beyond. Not a few, especially in our postmodern day, argue that the absolutes<br />
sought by modernist theologians go beyond the scope and purposes of God, who demands<br />
that His own live by faith, not by sight (2Co. 5:7).<br />
Why is modernity so broadly embraced, even among [committed] Christians<br />
Because modernity is rooted in a man-exalting, man-pleasing ideology that accords with<br />
humanity’s sin-corrupted [base] nature, about which the Bible clearly informs us (cf.,<br />
Gen. 6:4-7; Jer. 16:12; Mat. 15:19; Rom. 8:19f). In this fallen condition (cf., Gen. 3),<br />
man’s inclination is always toward corruption and rebellion against God (cf., Luther,<br />
Martin. The Bondage of the Will). Passages such as Genesis 11:1-9 and Isaiah 14, esp.<br />
vs.13-14, among so many others -- reveal man’s penchant for exalting himself and<br />
rebelling against God. Thus, an innate and direct product of man’s inherent sincorruption<br />
is the desire to deny and rebel against God and to exalt self. “Yet they did not<br />
obey or incline their ear, but followed the counsels and the dictates of their evil hearts,<br />
and went backward and not forward” (Jer. 7:24). Modernity has produced a cultural<br />
climate in which, “the Christian faith is severely questioned, contemptuously repudiated,<br />
or studiously ignored. Revelation, which used to be the matrix and fountainhead of<br />
University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa