The hippies of the 1960s did understand something. They were right in fighting the plastic culture, and the church should have been fighting it too … More than this, they were right in the fact that the plastic culture – modern man, the mechanistic worldview in university textbooks and in practice, the total threat of the machine, the establishment technology, the bourgeois upper middle class – is poor in its sensitivity to nature… As a utopian group, the counterculture understands something very real, both as to the culture as a culture, but also as to the poverty of modern man’s concept of nature and the way the machine is eating up nature on every side.
Whether the issue of the day on Twitter, Facebook, or cable news is our sexuality, political divides, or the perceived conflict between faith and science, today’s media pushes each one of us into a frustrating clash between two opposing sides. Polarizing, us-against-them discussions divide us and distract us from thinking clearly and communicating lovingly with others. Scott Sauls, like many of us, is weary of the bickering and is seeking a way of truth and beauty through the conflicts. Jesus Outside the Lines presents Jesus as this way. Scott shows us how the words and actions of Jesus reveal a response that does not perpetuate the destructive fray. Jesus offers us a way forward – away from harshness, caricatures and stereotypes. In Jesus Outside the Lines, you will experience a fresh perspective of Jesus, who will not (and should not) fit into the sides. ~ Publisher’s Description
Samuel Goldman writes: “Rod Dreher has summarized the “Benedict Option” as “communal withdrawal from the mainstream, for the sake of sheltering one’s faith and family from corrosive modernity and cultivating a more traditional way of life.” And small but vibrant communities around the country are already putting the Benedict Option into practice. Without being rigorously separatist, these communities do aim to be separate. Some merely avoid morally subversive cultural influences, while others seek physical distance from mainstream society in rural isolation. ¶ But a neo-Benedictine way of life involves risks. Communal withdrawal can construct a barrier against the worst facets of modern life — the intertwined commodification of personal relationships, loss of meaningful work to bureaucratic management, and pornographic popular culture — yet it can also lead to isolation from the stimulating opposition that all traditions need to avoid stagnation.”
We might naively hope that the world would welcome salt-of-the-earth types who are committed to reconciliation, faithfulness, truth-telling, love, and piety. But some worlds are built on vengeance, lust, and hatred; some churches are energized by hostility toward other churches. Some religions turn piety into an honor competition. Such religions and worlds naturally see serious Christians as a threat to their way of life, because Christians are a threat to their way of life. Where mutual hatred determines the structure of social life, lovers are dangerous. Anyone who reaches across the barricades to bless an enemy is tampering with the way the world is, and ought to be. In a world such as ours, where virtually every sexual desire demands respect, disciples who urge the lustful to pluck out their lecherous eyes aren’t just prudes, but dangerous prudes. In a world of lies, truth-tellers must be silenced.
One of the greatest of the problems that have agitated the Church is the problem of the relation between knowledge and piety, between culture and Christianity. This problem has appeared first of all in the presence of two tendencies in the Church — the scientific or academic tendency, and what may be called the practical tendency. Some men have devoted themselves chiefly to the task of forming right conceptions as to Christianity and its foundations. To them no fact, however trivial, has appeared worthy of neglect; by them truth has been cherished for its own sake, without immediate reference to practical consequences. Some, on the other hand, have emphasized the essential simplicity of the gospel. The world is lying in misery, we ourselves are sinners, men are perishing in sin every day. The gospel is the sole means of escape; let us preach it to the world while yet we may. So desperate is the need that we have no time to engage in vain babblings or old wives’ fables. While we are discussing the exact location of the churches of Galatia, men are perishing under the curse of the law; while we are settling the date of Jesus’ birth, the world is doing without its Christmas message.
This is what the Lord Almighty, the God of Israel, says to all those I carried into exile from Jerusalem to Babylon: 5 “Build houses and settle down; plant gardens and eat what they produce. 6 Marry and have sons and daughters; find wives for your sons and give your daughters in marriage, so that they too may have sons and daughters. Increase in number there; do not decrease. 7 Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.
Is secularism a positive force in the modern world? Or does it lead to fragmentation and disintegration? In Saving Leonardo, best-selling award-winning author Nancy Pearcey (Total Truth, coauthor How Now Shall We Live?) makes a compelling case that secularism is destructive and dehumanizing. Pearcey depicts the revolutionary thinkers and artists, the ideas and events, leading step by step to the unleashing of secular worldviews that undermine human dignity and liberty. She crafts a fresh approach that exposes the real-world impact of ideas in philosophy, science, art, literature, and film — voices that surround us in the classroom, in the movie theater, and in our living rooms. A former agnostic, Pearcey offers a persuasive case for historic Christianity as a holistic and humane alternative. She equips readers to counter the life-denying worldviews that are radically restructuring society and pervading our daily lives. Whether you are a devoted Christian, determined secularist, or don’t know quite where you stand, reading Saving Leonardo will unsettle established views and topple ideological idols. Includes more than 100 art reproductions and illustrations that bring the book’s themes to life.
Makoto Fujimura is a contemporary artist whose home and studio are near Ground Zero. Out of a response to the attacks on 9/11, he began to set aside time every Saturday to write. This was a time to process and reflect on the emotions and changes in his life and city. The result of these writings is this beautifully crafted book. In recent years, we have seen a renewed interest in the relationship between art and theology, and Fujimura offers a significant voice in that conversation. The book is a collection of essays loosely joined by the topics of faith, art, and culture, as the title suggests. While some books seem redundant after the first few chapters, the unique subject and fresh thoughts of each essay pulled me forward into every page turn. ~ J. Chandler at Amazon.com
How can Christians live faithfully at the crossroads of the story of Scripture and postmodern culture? In Living at the Crossroads, authors Michael Goheen and Craig Bartholomew explore this question as they provide a general introduction to Christian worldview. Ideal for both students and lay readers, Living at the Crossroads lays out a brief summary of the biblical story and the most fundamental beliefs of Scripture. The book tells the story of Western culture from the classical period to postmodernity. The authors then provide an analysis of how Christians live in the tension that exists at the intersection of the biblical and cultural stories, exploring the important implications in key areas of life, such as education, scholarship, economics, politics, and church.
There is a great gulf today between what is popularly known as liberalism and conservatism. Each side demands that you not only disagree with but disdain the other as (at best) crazy or (at worst) evil. This is particularly true when religion is the point at issue. Progressives cry out that fundamentalism is growing rapidly and nonbelief is stigmatized. They point out that politics has turned toward the right, supported by mega-churches and mobilized orthodox believers. Conservatives endlessly denounce what they see as an increasingly skeptical and relativistic society. Major universities, media companies, and elite institutions are heavily secular, they say, and they control the culture. ¶ Which is it? Is skepticism or faith on the ascendancy in the world today? The answer is Yes. The enemies are both right. Skepticism, fear, and anger toward traditional religion are growing in power and influence. But at the same time, robust, orthodox belief in the traditional faiths is growing as well. … In short, the world is polarizing over religion. It is getting both more religious and less religious at the same time. There was once a confident belief that secular European countries were the harbingers for the rest of the world. Religion, it was thought, would thin out from its more robust, supernaturalist form or die out altogether. But the theory that technological advancements bring inevitable secularization is now being scrapped or radically rethought.
What are the obstacles that hinder modern men, women, and children from hearing and embracing the Gospel? Are science, technology, and mass media at odds with Christianity? Are new teaching methods helping to solve the crisis in catechesis or making matters worse? How can the Church do a better job of handing on her precious patrimony to subsequent generations? To address these provocative questions, some of the great churchmen of our times, including Joseph Cardinal Ratzinger, the man who would become Pope Benedict XVI, gathered in France in 1983 for two important conferences. Handing on the Faith in an Age of Disbelief brings together the four illuminating lectures presented at those meetings, along with commentaries by Pierre Eyt, Bernard Bro, O.P., Georges Bonnet, and Jacques Guillet, S.J. Also included is a candid interview with the then Joseph Cardinal Ratzinger about the pressing problems associated with teaching the faith. ~ Product Description
Life at the end of the twentieth century presents us with a disturbing reality. Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion. Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we “learn to live with one another,” but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.
If the world seems attractive, the Christian must ensure that God, as its creator, is seen to be even more attractive. The world reflects the attractiveness of its creator, as the moon reflects the light of the sun. ¶ Two incidents from classical Greek mythology suggest themselves here. Homer introduces us to the Sirens, a group of women whose singing was so seductive that they caused sailors to crash their vessels through inattention to their duties. When Ulysses was attempting to sail his ship past the Sirens, he prevented the Sirens from causing any difficulties by the simple expedient of blocking his sailors’ ears so that they could not hear the captivating Siren song. Orpheus, on the other hand, was a skilled lyre player. His method of dealing with this kind of threat was rather indifferent. He played his lyre, the music of which proved so enchanting and fascinating that its beauty totally outweighed anything else.
How can biblical authority be a reality for those shaped by the modern world? This book treats the First World as a mission field, offering a unique perspective on the relationship between the gospel and current society by presenting an outsider’s view of contemporary Western culture. “This is an extraordianry book on contemporary missiology. Writing from four decades of experience in Christian mission, Lesslie Newbigin applies the same discernment involved in contextualizing the gospel in another culture to the issues involved in contextualizing the gospel in our Western culture. He lays bare the pervasive and sublte synergism that alters the gospel, and he calls us to a thorough critique of our culture and of the way in which we understand or misunderstand the gospel of Christ and his good news of the kingdom of God.” ~ Mission Focus
If we wish to communicate, then we must take time and trouble to learn our hearers’ use of languages so that they understand what we intend to convey. This is particularly difficult today for us as Christians when we want to use a world like God or guilt in a strictly defined sense rather than as a connotative word, because the concepts of these words
have changed universally. In a case like this, either we must try to find a synonymous word without a false connotation, or else we have to define the word at length when we use it, so that we make sure our hearer understands as fully as possible what we are conveying. I suggest that if the word (or phrase) we are in the habit of using is no more than an orthodox evangelical cliché which has become a technical term among Christians, then we should be willing to give it up
when we step outside our own narrow circle and talk to the people around us. If, on the other hand, the word is indispensable, such as the word God, then we should talk at sufficient length to make ourselves clear.
The church is safe from vicious persecution at the hand of the secularist, as educated people have finished with stake-burning circuses and torture racks. No martyr’s blood is shed in the secular west. So long as the church knows her place and remains quietly at peace on her modern reservation. Let the babes pray and sin and read their Bibles, continuing steadfastly in their intellectual retardation; the church’s extinction will not come by sword or pillory, but by the
quiet death of irrelevance. But let the church step off the reservation, let her penetrate once more the culture of the day and the … face of secularism will change from a benign smile to a savage snarl.
Instead of always being one of the chief bastions of the social status quo, the Church is to develop a Christian counter-culture with its own distinctive goals, values, standards, and lifestyle — a realistic alternative to the contemporary technocracy which is marked by bondage, materialism, self-centredness, and greed. Christ’s call to obedience is a call to be different, not conformist. Such a Church — joyful, obedient, loving, and free — will do more than please God: it will attract the world. It is when the Church evidently is the Church, and is living a supernatural life of love by the power of the Holy Spirit, that the world will believe.
Where was the conviction that to wage war against inequality is the church’s responsibility and not a political ideology? Where were those farsighted believers who could offer a voice of reason and hope to the task? Where was the manpower and funding to carry out this visible love of Christ? Why do we always settle for hindsight instead of foresight, reproducing instead of originating, getting on the bandwagon instead of leading the charge? Because a spirit of anti-intellectualism keeps us uninformed we can only attack and not contribute.