Putting Beliefs Into Practice Revisited: Twenty-somethings and Faithful Living

Rick Wade updates his earlier discussion of 3 major ingredients necessary for Christians’ faithful living: convictions, character, and community.

A Turning Point

In recent months Probe has focused more and more attention on the state of the younger generations in the evangelical church regarding their fidelity to basic Christian doctrines and Christian practices like prayer and church attendance. Our concern has deepened as we’ve become more aware of the fact that, not only is the grasp on Christian beliefs and practices loosening, but that some unbiblical beliefs and practices in our secular culture are seen as acceptable for Christians.

Download the Podcast With this in mind it seems appropriate to revisit a program I wrote over ten years ago on the necessity of linking our beliefs with the way we live in order to practice a healthy Christian life. It was based on Steven Garber’s book The Fabric of Faithfulness.{1} Garber’s book was written with college students in mind. However, the principles are the same for people in other stages of life as well.

The Fabric of Faithfulness was written to help students in the critical task of establishing moral meaning in their lives. By “moral meaning” he is referring to the moral significance of the general direction of our lives and of the things we do with our days. “How is it,” he asks, “that someone decides which cares and commitments will give shape and substance to life, for life?”{2}

In this article I want to look at three significant factors which form the foundations for making our lives fit our beliefs: convictions, character, and community.{3}

For many young people, college provides the context for what the late Erik Erikson referred to as a turning point, “a crucial period in which a decisive turn one way or another is unavoidable.”{4} However, as sociologists Christian Smith and Patricia Snell report, graduation from college is no longer the marker for the transition of youth to adult.{5} Steve Cable notes that “most young adults assume that they will go through an extended period of transition, trying different life experiences, living arrangements, careers, relationships, and viewpoints until they finally are able to stand on their own and settle down. . . . Some researchers refer to this recently created life phase as ‘emerging adulthood,’ covering the period from 18 to 29.”{6}
<h3>Telos and Praxis

The young adult years are often taken as a time to sow one’s wild oats, to have lots of fun before the pressures (and dull routine!) of “real life” settle in. Too much playing, however, delays one’s preparation for those pressures. In addition, bad choices can be made during that time that will negatively affect the course of one’s life.

Theologian Jacques Ellul gives this charge to young people:

“Remember your Creator during your youth: when all possibilities lie open before you and you can offer all your strength intact for his service. The time to remember is not after you become senile and paralyzed! . . . You must take sides earlier—when you can actually make choices, when you have many paths opening at your feet, before the weight of necessity overwhelms you.”{7}

Living in a time when so many things seem so uncertain, how do we even begin to think about setting a course for the future? Steven Garber uses a couple of Greek words to identify two foundational aspects of life which determine its shape to a great extent: telos and praxis. Telos is the word for the end toward which something is moving or developing. It is the goal, the culmination, the final form which gives meaning to all that goes before it. The goal of Christians is to be made complete in Christ as Paul said in Colossians 1:28: “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature [or complete or perfect] in Christ.” This over-arching telos or goal should govern the entirety of our lives.

Garber’s second word, praxis, means action or deed.{8} Jesus uses the word in Matthew 16:27 when he speaks of us being repaid according to our deeds or praxis.

While everyone engages in some kind of praxis or deeds, in the postmodern world there is little thought given to telos because many people believe no one can know what is ultimately real, what is eternal, and thus where we are going. We are told, on the one hand, that our lives are completely open and free and the outcome is totally up to us, but, on the other, that our lives are determined and it doesn’t matter what we do. How are we to make sense of our lives if either of those is true?

Where we begin is the basic beliefs that comprise the telos of the Christian; i.e., our convictions.

Convictions: Where It Begins

When we think of our “end” in Christ we’re thinking of something much bigger and more substantive than just where we will spend eternity. We’re thinking of the goal toward which history is marching. In His eternal wisdom God chose to sum up all things in Christ (Eph. 1:10). New Testament scholar J. B. Lightfoot wrote that this refers to “the entire harmony of the universe, which shall no longer contain alien and discordant elements, but of which all the parts shall find their centre and bond of union in Christ.”{9} It is the telos or “end” of Christians to be made perfect parts of the new creation.

Who is this Jesus and what did he teach? He said that He is the only way to God, and that our connection with Him is by faith, but a faith that results in godly living. He talked about sin and its destruction, and about true faith and obedience. What Jesus said and did provide the content and ground of our convictions, and these convictions provide the ground and direction for the way we live. These aren’t just religious ideas we’ve chosen to adopt. They are true to the way things are.

Garber tells the story of Dan Heimbach who served on President George H. W. Bush’s Domestic Policy Council. Heimbach sensed a need while in high school to be truly authentic with respect to his beliefs. He wanted to know if Christianity was really true. When serving in Vietnam he began asking himself whether he could really live with his convictions. He says,

“Everyone had overwhelmingly different value systems. While there I once asked myself why I had to be so different. With a sense of tremendous internal challenge I could say that the one thing keeping me from being like the others was that deep down I was convinced of the truth of my faith; this moment highlighted what truth meant to me, and I couldn’t turn my back on what I knew to be true.”{10}

Christian teachings that we believe give meaning to our existence; they provide an intellectual anchor in a world of multiple and conflicting beliefs, and give direction for our lives. For a person to live consistently as a Christian, he or she must know at least basic Christian doctrines, and be convinced that they are “true truth” as Francis Schaeffer put it: what is really true.

Character: Living It Out

So our beliefs must be grounded in Christ. But we can’t stop there. Not only do we need to receive as true what Jesus taught, we also need to live it out as He did. After telling the Corinthians to do all things to the glory of God, Paul added that they should “be imitators of me as I am of Christ” (1 Cor. 11:1).

Morality is inextricably wedded to the way the world is. A universe formed by matter and chance cannot provide moral meaning. The idea of a “cosmos without purpose,” says Garber, “is at the heart of the challenge facing students in the modern world.”{11}This is a challenge for all of us, student and non-student. Such a world provides no rules or structure for life. Christianity, on the other hand, provides a basis for responsible living for there is a God back of it all who is a moral being, who created the universe and the people in it to function certain ways. To not live in keeping with the way things are is to invite disaster.

If we accept that Christianity does provide for the proper development of character in the individual based on the truth of its teachings, we must then ask how that development comes about. Garber believes an important component in that process is a mentor or guide.

Grace Tazelaar graduated from Wheaton College, went into nursing, and later taught in the country of Uganda as it was being rebuilt following the reign of Idi Amin. At some point she asked a former teacher to be her spiritual mentor. Says Garber, “This woman, who had spent years in South Africa, gave herself to Grace as she was beginning to explore her own place of responsible service.” Grace saw her mentor’s beliefs worked out in real life.{12}

The White Rose was a group of students in Germany who opposed Nazism. Brother and sister Hans and Sophie Scholl were strongly influenced in their work by Carl Muth, a theologian and editor of an anti-Nazi periodical. One writer noted that “The Christian Gospel became the criterion of their thought and actions.” Their convictions carried them to the point of literally losing their heads for their opposition.

Being a mentor involves more than teaching others how to have quiet times. They need to see how Christianity is fleshed out in real life, and they need encouragement to extend themselves to a world in need in Jesus’ name, using their own gifts and personalities.

Community: A Place to Grow

Garber adds one more important element to the mix of elements important in being a Christian. We’ve looked at the matter of convictions, the beliefs we hold which give direction and shape to our lives. Then we talked about the development of character, the way those beliefs are worked out in our lives. Community is the third part of this project of “weaving together belief and behavior” (the sub-title of Garber’s book), the place where we see that character worked out in practice.

Christian doctrines can seem so abstract and distant. How does one truly hold to them in a world which thinks so differently? Bob Kramer, who was involved in student protests at Harvard in the ‘60s, said he and his wife learned the importance of surrounding themselves with people who also wanted to connect telos with praxis. He said, “As I have gotten involved in politics and business, I am more and more convinced that the people you choose to have around you have more to do with how you act upon what you believe than what you read or the ideas that influence you. The influence of ideas has to be there, but the application is something it’s very hard to work out by yourself.”{13}

The Christian community (or the church), if it’s functioning properly, can provide a solid plausibility structure for those who are finding their way. To read about love and forgiveness and kindness and self-sacrifice is one thing; to see it lived out within a body of people is quite another. It provides significant evidence that the convictions are valid. “We discover who we are,” says Garber, “and who we are meant to be—face to face and side by side with others in work, love and learning.”{14}

During their university years and early twenties, if they care about the course of their lives, young people will have to make major decisions about what they believe and what those beliefs mean. Garber writes, “Choices about meaning, reality and truth, about God, human nature and history are being made which, more often than not, last for the rest of life. Learning to make sense of life, for life, is what the years between adolescence and adulthood are all about.”{15}

Convictions, character, and community are three major ingredients for producing a life of meaningful service in the kingdom of God, for putting together our telos and our praxis.

Notes

1. Steven Garber, The Fabric of Faithfulness: Weaving Together Belief and Behavior During the University Years (Downers Grove: InterVarsity Press, 1996). An expanded edition was published in 2007 under the shortened title The Fabric of Faithfulness: Weaving Together Belief and Behavior.

2.Ibid., 27.

3. Ibid., 37.

4. Erik Erikson, Insight and Responsibility: Lectures on the Ethical Implications of Psychoanalytic Insight (New York: W.W. Norton, 1964), 138, quoted in Garber, 17.

5. Christian Smith and Patricia Snell, Souls in Transition: The Religious and Spiritual Lives of Emerging Adults (Oxford University Press, 2009).

6. Steve Cable, “Emerging Adults and the Future of Faith in America,” Probe Ministries, 2010, www.probe.org/emerging-adults-and-the-future-of-faith-in-america/.

7. Jacques Ellul, Reason for Being: A Meditation on Ecclesiastes (Grand Rapids: Eerdmans, 1990), 282-83, quoted in Garber, 39.
8. Colin Brown, ed., The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1976), s.v. “Work,” by H.-C. Hahn (3:1157-58). [Note: The hyphen is there in the source text.]

9. J. B. Lightfoot, Notes on the Epistle of St. Paul, 322, quoted in Brown, NIDNTT, s.v. “Head,” by C. Brown (2:163).
10. Garber, Fabric, 122.

11. Ibid., 59.

12. Ibid., 130.

13. Ibid., 149.

14. Ibid., 147.

15. Ibid., 175.

© 2011 Probe Ministries


The Just War Tradition in the Present Crisis

Is it ever right to go to war? Dr. Lawrence Terlizzese provides understanding of just war tradition from a biblical perspective.

Searching for Answers

Recent events have prompted Christians to ask moral questions concerning the legitimacy of war. How far should we go in punishing evil? Can torture ever be justified? On what basis are these actions premised? These problems remain especially acute for those who claim the Christian faith. Fortunately, we are not the first generation to face these questions. The use of force and violence has always troubled the Christian conscience. Jesus Christ gave his life freely without resisting. But does Christ’s nonviolent approach deny government the prerogative to maintain order and establish peace through some measure of force? All government action operates on the premise of force. To deny all force, to be a dedicated pacifist, leads no less to a condition of anarchy than if one were a religious fascist. Extremes have the tendency to meet. In the past, Christians attempted to negotiate through the extremes and seek a limited and prescribed use of force in what has been called the Just War Tradition.

Download the Podcast The Just War Tradition finds its source in several streams of Western thought: biblical teaching, law, theology, philosophy, military strategy, and common sense. Just War thinking integrates this wide variety of thought through providing Christians with a general orientation on the issues of war and peace. This tradition transcends denominational barriers and attempts to supply workable answers and solutions to very difficult moral problems. Just War has its origins in Greco-Roman thinking as well as Christian theology: Augustine, Aquinas, and Calvin have all contributed to its development.{1}

Just War thinking does not provide sure-fire ways of fighting guilt-free wars, or offer blanket acceptance of government action. It often condemns acts of war as well as condones. Just War presents critical criteria malleable enough to address a wide assortment of circumstances. It does not give easy answers to difficult questions; instead, it provides a broad moral consensus concerning problems of justifying and controlling war. It presents a living tradition that furnishes a stock of wisdom consisting of doctrines, theories, and philosophies. Mechanical application in following Just War teachings cannot replace critical thinking, genius, and moral circumspection in ever changing circumstances. Just War attempts to approximate justice in the temporal realm in order to achieve a temporal but lasting peace. It does not make pretensions in claiming infinite or absolute justice, which remain ephemeral and unattainable goals. Only God provides infinite justice and judgment in eternity through his own means. “‘Vengeance is Mine, I will repay,’ says the Lord” (Deut. 32:35; Heb. 10:30).

The Clash of Civilizations

To apply Just War criteria we must first have a reasonable assessment of current circumstances. The Cold War era witnessed a bipolar world consisting of two colossal opponents. The end of the Cold War has brought the demise of strict ideological battles and has propelled the advent of cultural divisions in a multi-polar world. Present and future conflicts exist across cultural lines. The “Clash of Civilizations” paradigm replaces the old model of East vs. West.{2} People are more inclined to identify with their religious and ethnic heritage than the old ideology. The West has emerged as the global leader, leaving the rest of the world to struggle either to free itself from the West or to catch it economically and technologically. The triumph of the West—or modernized, secular, and materialist society—has created a backlash in Islamic Fundamentalism.

Fundamentalism does not represent ancient living traditions but a modern recreation of ancient beliefs with a particular emphasis on political conquest. Fundamentalists do not hesitate to enter into battle or holy war (jihad) with the enemies of God at a political and military level. The tragic events of 9/11 and the continual struggle against terrorism traces back to the hostility Islamic fundamentalists feel towards the triumph of the West. They perceive Western global hegemony [ed. note: leadership or predominant influence] as a threat and challenge to their religious beliefs and traditions, as most Christian fundamentalists and evangelicals feel threatened by the invincible advance of modern secular society. The error of fundamentalism lies in thinking it can recreate the past and enforce those beliefs and conditions on the modern world. Coercion remains at the heart of fundamentalist practice, constituting a threat potentially worse than modern secular society.

This cultural divide causes Christians to reconsider the basis of warfare premised on the responsibilities of the state to defend civil society against the encroachments of religious extremism that fights in the name of God and for a holy cause or crusade.

This may sound strange at first to theological ears, but an absolute principle of Just War states that Christians never fight for “God and Country,” but only for “Country.” There is only a secular and civil but necessary task to be accomplished in war, never a higher mandate to inaugurate God’s kingdom. In this sense Just War thinking attempts to secularize war by which it hopes to limit its horrendous effects.

Holy War or Just War

An essential distinction divides Just War from holy war. Just War does not claim to fight in the name of God or even for eternal causes. It strictly concerns temporal and political reasons. Roland Bainton sums up this position: “War is more humane when God is left out of it.”{3} This does not embrace atheism but a Christian recognition concerning the value, place, and responsibilities of government. The state is not God or absolute, but plays a vital role in maintaining order and peace (Matt. 22:21). The Epistles repeat this sentiment (Rom.13; 1 Peter 2: 13-17; 1 Tim.2; Titus 3:1). Government does not act as the organ or defender through which God establishes his kingdom (John 18: 36).

Government does not have the authority to enforce God’s will on unwilling subjects except within a prescribed and restricted civil realm that maintains the minimum civil order for the purpose of peace. Government protects the good and punishes the evil. Government serves strictly temporal purposes “in order that we may lead a tranquil and quite life in all godliness and dignity” (2 Tim. 2:2). God establishes civil authorities for humanity’s sake, not his own. Therefore, holy war that claims to fight in the name of God and for eternal truths constitutes demonic corruption of divinely sanctioned civil authority.

The following distinctions separate holy war and Just War beliefs. Holy war fights for divine causes in Crusades and Jihads to punish infidels and heretics and promote a particular faith; Just War fights for political causes to defend liberty and religious freedom. Holy war fights by divine command issuing from clerics and religious leaders; Just War fights through moral sanction. Holy war employs a heavenly mandate, Just War a state mandate. Holy war is unlimited or total; anything goes, and the enemy must be eradicated in genocide or brought to submission. The Holy War slogan is “kill ’em all and let God sort them out!” Holy war accepts one group’s claim to absolute justice and goodness, which causes them to regard the other as absolutely evil. Just War practices limited war; it seeks to achieve limited temporal objectives and uses only necessary force to accomplish its task. Just War rejects genocide as a legitimate goal. Holy war fights out of unconditional obedience to faith. Just War fights out of obedience to the state, which is never incontestable. Holy war fights offensive wars of conquest; Just War fights defensive wars, generally responding to provocation. Holy war battles for God to enforce belief and compel submission. Just War defends humanity in protecting civil society, which despite its transitory and mundane role in the eternal scheme of things plays an essential part in preserving humanity from barbarism and allows for everything else in history to exist.

Why Go to War?

Just War thinking uses two major categories to measure the legitimacy of war. The first is called jus ad bellum [Latin for “justice to war”]: the proper recourse to war or judging the reasons for war. This category asks questions to be answered before going to war. It has three major criteria: just authority, just cause, and just intent.

Just authority serves as the presupposition for the rest of the criteria. It requires that only recognized state authorities use force to punish evil (Rom. 13:4; 1 Pet. 2). Just War thinking does not validate individual actions against opponents, which would be terrorism, nor does it allow for paramilitary groups to take matters in their own hands. Just authority requires a formal declaration. War must be declared by a legitimate governmental authority. In the USA, Congress holds the right of formal declaration, but the President executes the war. Congressional authorization in the last sixty years has substituted for formal declaration.

Just cause is the most difficult standard to determine in a pluralistic society. Whose justice do we serve? Just War asserts the notion of comparative or limited justice. No one party has claim to absolute justice; there exists either more or less just cause on each side. Therefore, Just War thinking maintains the right to dissent. Those who believe a war immoral must not be compelled against their wills to participate. Just War thinking recognizes individual conscientious objection.

Just cause breaks down to four other considerations. First, it requires that the state perform all its duties. Its first duty requires self-defense and defense of the innocent. A second duty entails recovery of lost land or property, and the third is to punish criminals and evil doers.

Second, just cause requires proportionality. This means that the positive results of war must outweigh its probable destructive effects. The force applied should not create greater evil than that resisted.

Third, one judges the probability of success. It asks, is the war winnable? Some expectation of reasonable success should exist before engaging in war. Open-ended campaigns are suspect. Clear objectives and goals must be outlined from the beginning. Warfare in the latter twentieth century abandoned objectives in favor of police action and attrition, which leads to interminable warfare.

Fourth, last resort means all alternative measures for resolving conflict must be exhausted before using force. However, preemptive strikes are justified if the current climate suggests an imminent attack or invasion. Last resort does not have to wait for the opponent to draw “first blood.”

Just intent judges the motives and ends of war. It asks, why go to war? and, what is the end result? Motives must originate from love or at least some minimum concern for others with the end result of peace. This rules out all revenge. The goals of war aim at establishing peace and reconciliation.

The Means of War

The proper conduct in war or judging the means of war is jus in bello [Latin for “justice in war”], the second category used to measure conflict. It has two primary standards: proportionality and discrimination.

Proportionality maintains that the employed necessary force not outweigh its objectives. It measures the means according to the ends and condemns all overkill. One should not use a bomb where a bullet will do.

Discrimination basically means non-combatant immunity. A “combatant” is anyone who by reasonable standard is actively engaged in an attempt to destroy you. POW’s, civilians, chaplains, medics, and children are all non-combatants and therefore exempt from targeting. Buildings such as hospitals, museums, places of worship and landmarks share the same status. However, those previously thought to be non-combatants may forfeit immunity if they participate in fighting. If a place of worship becomes a stash for weapons and a safe-house for opponents, it loses its non-combatant status.

A proper understanding of discrimination does not mean that non-combatants may never be killed, but only that they are never intentionally targeted. The tragic reality of every war is that non-combatants will be killed. Discrimination attempts to minimize these incidents so they become the exception rather than the rule.

Killing innocent lives in war may be justified under the principle of double effect. This rule allows for the death of non-combatants if they were unintended and accidental. Their deaths equal the collateral effects of just intent. Double effect states that each action has more than one effect, even though only one effect was intentional, the other accidental. Self-defense therefore intends to save one’s life or that of another but has the accidental effect of the death of the third party.

The double effect principle is the most controversial aspect of the Just War criteria and will be subject to abuse. Therefore, it must adhere to its own criteria. Certain conditions apply before invoking double effect. First, the act should be good. It should qualify as a legitimate act of war. Second, a good effect must be intended. Third, the evil effect cannot act as an end in itself, and must be minimized with risk to the acting party. Lastly, the good effect always outweighs the evil effect.

Given the ferocity of war, it is understandable that many will scoff at the notion of Just War. However, Just War thinking accepts war and force as part of the human condition (Matt. 24:6) and hopes to arrive at the goal of peace through realistic yet morally appropriate methods. It does not promote war but seeks to mitigate its dreadful effects. Just War thinking morally informs Western culture to limit its acts of war and not to exploit its full technological capability, which could only result in genocide and total war.

Notes

1. The following books are helpful sources on Just War thinking: Robert G. Clouse, ed. War: Four Christian Views (Downers Grove, IL: InterVarsity Press, 1991); Paul Ramsey, War and the Christian Conscience: How Shall the Modern War be Conducted Justly? (Durham, NC: Duke University Press, 1961); Lawrence J. Terlizzese, “The Just War Tradition and Nuclear Weapons in the Post Cold War Era” (Master’s Thesis, Dallas Theological Seminary, 1994).

2. Samuel P. Huntington, The Clash of Civilizations and the Remaking of the World Order (New York: Simon & Schuster, 1996).

3. Roland H. Bainton, Christian Attitudes Toward War and Peace: A Historical Survey and Critical Evaluation (Nashville: Abingdon Press, 1960), 49.

© 2011 Probe Ministries


Introducing Probe’s New Survey: Religious Views and Practices 2020

The results are in from Probe’s newest assessment of the state of biblical beliefs in America 2020, and the news is not good.

Our 2020 survey reveals a striking decline in evangelical religious beliefs and practices over the last ten years. From a biblical worldview to doctrinal beliefs and pluralism to the application of biblical teaching to sexual mores, the number of Americans applying biblical teaching to their thinking has dropped significantly over this period. Unfortunately, the greatest level of decline is found among Born Again Protestants.

Our previous survey, the 2010 Probe Culturally Captive Christians survey{1}, was limited to Born Again Americans’ ages 18 through 40. This survey of 817 people was focused on a obtaining a deeper understanding of the beliefs and behaviors of young adult, Born Again Christian Americans.

Our new 2020 survey looks at Americans from 18 through 55 from all religious persuasions. Although still focused on looking at religious beliefs and attitudes toward cultural behaviors, we expanded the scope, surveying 3,106 Americans ages 18 through 55. Among those responses, there are 717 who are Born Again{2}, allowing us to make meaningful comparisons with our 2010 results while also comparing the beliefs of Born Again Christians with those of other religious persuasions.

Two questions were used in both surveys to categorize people as Born Again{3}. Those questions are:

1. Have you ever made a personal commitment to Jesus Christ that is still important in your life today? Answer: YES

2. What best describes your belief about what will happen to you after you die? Answer:
I will go to heaven because I confessed my sins and accepted Jesus Christ as my savior.

In our 2020 survey, we delve into what American’s believe regarding biblical worldview, basic biblical doctrine, pluralism and tolerance, religious practices, applications of religious beliefs to cultural issues, and more. In this first release, we lay the groundwork by explaining the trends in religious affiliation over time using a number of different surveys. Then we look deeper, examining how many of those of each religious faith group adhered to a biblical worldview in 2010 and now in 2020.

Laying the Groundwork: American Religious Affiliations Over Time

How have the religious affiliations of American young adults changed over the years? We have examined data over the last fifty years{4} to answer this question. From 1972 through the early 1990’s, the portion of the population affiliated with each major religious group stayed fairly constant. But since then, there have been significant changes. As an example, looking at data from the General Social Survey (GSS){5} surveys of 1988, 1998, 2010, and 2018 and our 2020 Religious Views survey, we see dramatic changes as shown in Figure 1. Note that the GSS survey asks, “Have you ever had a “born again” experience?” rather than the two questions used in the Probe surveys (see above). Looking at the chart it appears that the question used in the GSS surveys is answered yes more often than the two questions used by Probe.

As shown, the most dramatic change is the increase in the percentage of those who do not select a Christian affiliation (i.e., Other Religion and Unaffiliated). Looking at GSS data for those age 18–29, the percentage has grown from 20% of the population in 1988 to over 45% of the population in 2018. Most of this growth is in the number of Unaffiliated (those who select Atheist, Agnostic or Nothing in Particular). In fact, those from other religious faiths{6} grew from 7% to 10% over this time period while the Unaffiliated almost tripled from 13% to 35% of the population.

The Pew Research data (not shown in the graph) shows an even greater increase, growing from 27% in 1996 to 59% in 2020. The Probe data from 2020 tracks the GSS data, supporting the overall growth trend shown in the figure.

Looking at the Unaffiliated for the 30–39 age group, we see the same growth trend growing from 9% to 30%. Comparing the 18–29 data with the 30–39 data, we can determine that more people are transitioning to Unaffiliated as they mature. For example, we see that 26% of those in their twenties were Unaffiliated in 2010, growing to 30% of those in their thirties in 2018. This result means that more of the people in their twenties became Unaffiliated in their thirties. This result runs directly counter to the supposition of many that the growth in Unaffiliated will dissipate as young adults age and return to churches to raise their families.{7}

Considering the other religions shown in Figure 1, we see that the group seeing the greatest decline is Other Protestants, i.e. Protestants who did not profess to being born again. As shown, this group dropped by half (from 26% down to 13%) from 1988 to 2018. Similarly, those professing to be Catholics dropped by one quarter (from 24% to 18%) over the same time period.

In the GSS data, Born Again Protestants are remaining a relatively constant percent of the population. There has been a steady decline in those ages 18–29, but those in their thirties have not declined over this time period. This data appears to indicate that some young adults in their late twenties and early thirties are undergoing a “born again” experience.

However, while Born Again Protestants have remained stable, those who say they are affiliated with an Evangelical church have begun to decline somewhat. Pew Research surveys{8} of at least 10,000 American adults do show a decline in young adult Evangelicals from 28% in 2007 to 25% in 2014 to 20% in 2019.

Is a Christian Biblical Worldview Common Among Young Americans?

In assessing the worldview of people, we were not able to sit down and talk to them to fully understand their worldview. So, our 2010 and 2020 surveys include specific questions which help us identify someone with a Christian biblical worldview. A set of four questions is used to assess what we call a Basic Biblical Worldview. Two additional questions are added to get to a fuller assessment first used by the Barna Group. We use the six questions together to assess what we call an Expanded Biblical Worldview. The questions are as follows:

Basic Biblical Worldview

1. Which of the following descriptions comes closest to what you personally believe to be true about God: God is the all-powerful, all knowing, perfect creator of the universe who rules the world today.{9}

2. The Bible is totally accurate in all of its teachings: Strongly Agree

3. If a person is generally good enough or does enough good things for others during their life, they will earn a place in heaven: Disagree Strongly

4. When He lived on earth, Jesus Christ committed sins like other people: Disagree Strongly

Additional Beliefs for an Expanded Biblical Worldview

5. The devil or Satan is not a real being, but is a symbol of evil: Disagree Strongly

6. Some people believe there are moral truths (such as murder is always wrong) that are true for everyone, everywhere and for all time. Others believe that moral truth always depends upon circumstances. Do you believe there are moral truths that are unchanging, or does moral truth always depend upon circumstances: There are moral truths that are true for everyone, everywhere and for all time.

First, how do different Christian groups respond to these questions? In Figure 4, we show the percentage of each group in 2020 who have either a Basic Biblical Worldview or an Expanded Biblical Worldview. We use three groups of affiliations: Born Again Christians, Other Protestants, and Catholics.{10} On the left half of the chart, we indicate the percentage with a Basic Biblical Worldview by affiliation and age group. Those in the Born Again Christian group are at about 25% (about 1 out of 4) for those under the age of 40 and then jump up to 35% (about 1 out of 3) for those between 40 and 55. For those in the Other Protestant group, much less than 10% (1 out of 10) possess a Basic Biblical Worldview. Almost no Catholics possess a Basic Biblical Worldview. For both the Other Protestant group and the Catholics, the concept the vast majority do not agree with is that you cannot earn your way to heaven via good works. The other three questions are also much lower for Other Protestants and Catholics than for Born Again Christians.

Adding in the questions on Satan and absolutes for an Expanded Biblical Worldview, we see each group drop significantly. The Born Again Christian group runs about 15% below age 40 and 25% (or 1 in 4) from 40 to 55. The other two groups drop from almost none to barely any.

Figure 5 Born Again Christian Worldview Beliefs Across 10 Years % of all Born Again ChristiansNow let’s compare these 2020 results with the results from our 2010 survey. Figure 5 shows the results across this decade for Born Again Christians looking at the percent who agree with the worldview answers above. As shown, there has been a dramatic drop in both the Basic Biblical Worldview and the Expanded Biblical Worldview.

If we compare the 18–29 result from 2010 with the 30–39 result from 2020 (i.e., the same age cohort 10 years later), we see a drop from 47% to 25% for the Basic Biblical Worldview and from 32% to 16% for the Expanded Biblical Worldview. So, the percentage of Born Again Christians with a Biblical Worldview (of either type) has been cut in half over the last decade. This result is a startling degradation in worldview beliefs of Born Again Christians over just 10 years.

Figure 6 Born Again Christian Worldview Beliefs Across 10 Years as a % of Total PopulationHowever, because the percent of the population who profess to being born again has dropped over the last ten years as well, the situation is even worse. We need to look at the percent of Americans of a particular age range who hold to a Biblical Worldview. Those results are shown in Figure 6. Once again, comparing the 18–29 age group from 2010 with the same age group ten years later now 30–39, we find an even greater drop off. For the Basic Biblical Worldview, we see a drop off from 13% of the population down to 6%. For the Expanded Biblical Worldview, the decline is from 9% down to just over 3% (a drop off of two thirds).

The drop off seen over this ten-year period is more than dramatic and extremely discouraging. In 2010, we had about 10% of the population modeling an active biblical worldview. Although small, 10% of the population means that most people would know one of these committed Christians. At between 6% and 3%, the odds of impacting a significant number of Americans are certainly reduced.

However, we cannot forget that the percent of biblical worldview Christians in the Roman Empire in AD 60 was much less than 1% of the population. Three hundred years later virtually the entire empire was at least nominally Christian. If we will commit ourselves to “proclaiming the excellencies of Him who called us out of darkness into His marvelous light,”{11} God will bring revival to our land.

Second, how do various religious groups stack up against these questions?

Figure 7 Number of Biblical Worldview Topics Affirmed by Americans ages 18-39Rather than look at the two biblical worldview levels discussed above, we will look at how many of the six biblical worldview questions they answered were consistent with a biblical worldview. In the chart, we look at 18- to 39-year-old individuals grouped by religious affiliation and map what portion answered less than two of the questions biblically, two or three, four, or more than four (i.e., five or six).

You can see that there are three distinct patterns. First, Born Again Christians where almost half of them answered four or more questions from a biblical perspective (the top two sections of each bar). Then, we see Other Protestants, Catholics{12}, and Other Religions{13} chart about the same, with over half answering zero or one and very few answering more than three.

Finally, we see that the Unaffiliated have over 85% who answer zero or one. This result is one of many we have identified over the years, clearly showing that the Unaffiliated are not active Christians who do not want to affiliate with a particular group. Some have suggested this possibility, but the data does not support that hopeful concept.

Third, what do they say about God and His relationship to the world?

People have many different views of God or gods in this life. In this chart, we look at how 18-to 39-year old respondents define God across the different religious affiliations used in the prior chart. Our respondents were asked: Which of the following descriptions comes closest to what you personally believe to be true about God? They were given the following answers to choose from (without the titles).

1. God Rules: God is the all-powerful, all-knowing, perfect creator of the universe who rules the world today.

2. Impersonal Force: God refers to the total realization of personal human potential OR God represents a state of higher consciousness that a person may reach.

3. Deism: God created but is no longer involved with the world today.

4. Many gods: There are many gods, each with their different power and authority.

5. No God: There is no such thing as God.

6. Don’t Know: Don’t know

Once again, the answers fall into three groups. A vast majority of Born Again Christians (~80%) believe in a creator God who is still active in the world today. It is somewhat surprising that over 20% ascribe to a different view of God. The second group consists of Other Protestants who do not claim to be born again, Catholics and Other Religions. These groups are remarkably similar in their responses with around 40% who believe in an active, creator God. So, the remaining 60% have a different view. The third group are the Unaffiliated with less than 10% professing belief in an active, creator God. Over 50% believe in no God or they just don’t know. Overall, only about one third of Americans 55 and under believe in an active, creator God. We must admit that America is not a Judeo-Christian nation as the belief in God is central to Judeo-Christian views. From an evangelistic viewpoint, one needs to be prepared to explain why someone should believe in a creator God. The Probe Ministries website, www.probe.org, is an excellent place to explore the topic.{14}

Summary

This document begins the process of understanding the status and trends of religious beliefs and behaviors in the America of this third decade of the twenty first century. Several findings addressed above are worth highlighting in summary.

• Unaffiliated Americans continue their growth toward one half of the population which began before the turn of this century. The current number of young adults (under the age of 40) who are unaffiliated ranges between one third and one half of our population.

• The percentage of young adult Americans who claim to be Born Again Protestants has declined slightly among the youngest group (18–29) but has remained fairly constant during this century.

• Other Protestants and Catholics have seen marked declines during this century. The percentage of young adult Other Protestants has dropped by one half (from about one quarter of the population to about one eighth) since 1988.

• Born Again Christians are the only group to have a significant number of adherents who profess to having a Basic Biblical Worldview. This worldview is measured by the answers to four very basic questions at the heart of Christian doctrine. Even among this group, only about one in four (25%) of them hold to a Basic Biblical Worldview.

• Over the last ten years, the number of young adult (18–39) Born Again Christians with a Basic Biblical Worldview has dropped by two thirds from almost 15% of the population down to about 5%. This is a remarkable and devastating drop in one decade.

• Just under one half of Born Again Christians agree with more than three of the six worldview questions. Amongst other Christian groups and the population as a whole less than one in ten do so.

• Overall, only about one third of Americans 55 and under believe in an active, creator God.

In our next release, we will look at how American young adults

• react to the doctrine of Jesus Christ,

• believe that Jesus is the only path to heaven, and

• have a classic view of tolerance.

In the meantime, be in prayer about what you can do in your sphere of influence to stem the trends listed above.

Notes

1. For a detailed analysis of the outcomes of our 2010 survey and other surveys from that decade, go to our book Cultural Captives: The Beliefs and Behavior of American Young Adults.
2. The 717 respondents equated to 747 equivalent people when weighted to adjust for differences between those surveyed and the distribution of gender, ethnicity, ages, and location as given by the United States Census Bureau.
3. Our 2010 survey was facilitated by the Barna Group and I would presume they commonly use these two questions in other surveys to identify born again Christians.
4. We have looked at religious affiliation from Pew Research, GSS, PALS, Barna Group and others.
5. General Social Survey data was downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by the National Opinion Research Center.
6. Note that the Other Religions category includes Christian cults (e.g. Mormon, Jehovah’s Witnesses), Jews, and other world religions.
7. In future releases, we will also see that the Unaffiliated are very unlikely to hold to basic Christian beliefs.
8. U.S. Religious Landscape Survey 2007, U.S. Religious Landscape Survey 2014, Religious Knowledge Survey 2019 Pew Forum on Religion & Public Life (a project of The Pew Research Center). The Pew Research Center bears no responsibility for the analyses or interpretations of the data presented here. The data were downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by the Pew Research Center.
9. Other answers to select from: God created but is no longer involved with the world today; God refers to the total realization of personal human potential; there are many gods, each with their different power and authority; God represents a state of higher consciousness that a person may reach; there is no such thing as God; and don’t know.
10. Born Again Christians include Catholics who answered the born again questions to allow comparison with the 2010 survey but in the Catholic category we include all Catholics including those who are born again.
11. 1 Peter 2:9
12. Catholics here include about 20% who profess to be born again. That subset is included in both the BA Christian column and the Catholic column in Figure 7 and Figure 8.
13. One of the reasons that Other Religions include some that answer more than three worldview questions is that Mormons and other Christian cults are included in that category.
14. Articles on our website addressing this topic include Evidence for God’s Existence, There is a God, Does God Exist: A Christian Argument from Non-biblical Sources, The Impotence of Darwinism, Darwinism: A Teetering House of Cards, and many others.

©2021 Probe Ministries


Atheism 2.0? Talking Back to a TED Talk

In 2011, atheist Alain de Botton gave a now-famous TED talk “Atheism 2.0.” As part of a seminary class on apologetics, Probe intern T.S. Weaver was assigned to write a response to it, which we are honored to publish. First, here is a video of that TED talk:

 

Dear Mr. de Botton,

First, I want to say I admire your courage to share these ideas publicly and I do think you are a gifted orator. I am a Christian seminary student and have both many things I agree with and disagree with from your talk. I will try to touch on them in the order you bring them up in your talk.

To start with when you say, “Of course there’s no God . . . now let’s move on. That’s not the end of the story. That’s the very very beginning,” I can respect that because I agree that a truth claim regarding the existence of God is just the beginning. This truth claim informs our entire worldview and how we live. To me, knowing there is a God (the same conclusion to which avowed atheist Sir Antony Flew came) gives me meaning, purpose, knowledge of where we came from, where we are going, and how to live. I wonder from your perspective, though, how without a God, any of these key issues in life can be addressed. Without a God, where do we come from? What does life really mean? How do we differentiate between good and evil? What happens when we die?

Going further in your talk, I must say I too love Christmas carols, looking at churches, and turning the pages of the Old Testament. We have common ground here, so again, we do not disagree on everything.

However, evaluating your view again, I do not see how you can be attracted to the “moralistic side” of religion without the existence of God. You say you are “stealing from religion;” that I agree with as well. I wonder if you have thought, if you are truly an atheist, how can there even be such things as morals? How can you define good? In relation to what? Where does this come from? If there is some moral law, have you thought about where it comes from? Do you think that implies there must be some sort of law giver? In the atheistic worldview what is the moral law and who is the law giver?

You go on to say, “There’s nothing wrong with picking out the best sides of religion.” That sounds nice, but I disagree. You must either adopt it all or nothing, otherwise you do not have a worldview that makes sense. There will be self-contradictions all throughout your view. A perfect example as I touched on above is your idea of “Atheism 2.0.” It is impossible to adopt a moralistic side because without God there are no morals. There is no reason to have a moralistic side. This is a contradiction. Have you considered this?

As your talk goes on, you say some remarkably interesting things I have not heard before, even from an atheist. Your claim the church in the early nineteenth century looked to culture to find morality, guidance, and sources of consolation is new to me. I would like to know how you came to this conclusion. Which denomination? Which church? What was your source of information? It is noticeably clear to me that the practice of the (Christian) church is to find all those things from Scripture and God. In fact, the Bible tells us in several places not to conform to culture. Here is one example from my favorite verse: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” (Romans 12:2) So, your claim is the exact opposite of what I as a Christian know presently and have learned about church history.

Furthermore, does not this refute how you opened your talk when you said, “We have done secularism bad”? You even say the church replacing Scripture with culture is “beautiful” and “true” and “an idea that we have forgotten.” This is the very description of how atheists “have done secularism,” is it not? From my understanding, atheism replaces Scripture with culture. Is this true, or am I missing something? If it is true, you have already done the reflection on how it is working and concluded it is “bad.” Yet you want to “steal from religion.” So, if your claim about church history is true, this is how it falls out: You think secularism has been done bad and want to instead steal morality from religion. And yet, religion (according to you) has gotten morality from culture (i.e., secularism). So, the very thing you would be stealing is what you yourself already called bad and would end up stuck with in the end anyway. Nothing has changed. Do you see how this is incoherent if it were true? Have you thought about this?

I do like your thoughts about the difference between a sermon (wanting to change your life) and a lecture (wanting to give you a bit of information). I also agree we need to get back to “that sermon tradition,” and we are in need of morality, guidance, and consolation, because like you said, “We are barely holding it together.” And I do mean “we” to cover both the atheist and the Christian alike. This is exactly what Christianity is about. We cannot “hold it together” on our own. That is why we have a Savior, and we live dependently on God, the moral law giver. Now again, you cannot have morality without the moral law giver. Furthermore, if you get guidance from atheists preaching sermons are you not facing the same problem I wrote of in the earlier paragraph? Where is the guidance coming from? Culture? Have you considered this to be the blind leading the blind?

I also agree with your point about the value of repetition. I have so much information coming at me so fast that if I do not revisit it enough, almost none of it sticks. That is another reason I am repeating some of my points.

Now you mentioned one of the things you like about religion is when someone is preaching a rousing part of a sermon, we shout “Amen,” “Thank you Lord,” “Yes Lord,” “Thank you Jesus,” etc. Your idea of atheists doing this when fellow atheists are preaching passionate points is both clever and funny. However, as Rebecca McLaughlin (a Christian) pointed out in her book, Confronting Christianity, your examples of secular audiences saying, “Thank you Plato, thank you Shakespeare, thank you Jane Austen!” falls flat because of the examples you chose. McLaughlin writes, “One wonders how Shakespeare, whose world was fundamentally shaped by Christianity, would have felt about being cast as an atheist icon. But when it comes to Jane Austen, the answer is clear: a woman of deep, explicit, and abiding faith in Jesus, she would be utterly appalled.”

Your point on art is amazingly fascinating. You say if you were a museum curator, you would make a room for love and a room for generosity. While this sounds beautiful, there is a problem. This will sound repetitive (helping us both learn and remember), but it is just like the morality dilemma you have presented earlier. If no God exists, what is love? What is generosity? How do you define it? Where does it come from? Why is it valuable? Why is anything valuable?

To beat the dead horse one more time (apologies) . . . In your closing statements you again you say all these things are “very good.” Well, what is good? How do you define it? In relation to what? Where does it come from? How do you know that? As you earlier confessed, you are stealing from religion. These stolen values have no grounding if atheism is true.

I know some of the issues I raised were not necessarily the purpose of your talk, but in all, I wonder if you have considered how the facts and implications you presented correspond to reality. Do you think all the assertions you made cohere? Do you find your idea of Atheism 2.0 logically consistent and rational? If you could give a follow up talk, could you offer any way to verify your claims empirically? Could you supply answers to the questions of origin, meaning, morality, and destiny?

Sincerely,

A Christian – T.S. Weaver


Atheist Myths and Scientism

Steve Cable exposes some atheist myths and the false ideology of scientism, all designed to destroy people’s faith.

A Two-Pronged Attack Against Christianity

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Atheist attacks against American Christianity are gaining more traction in our society. Their success can be readily seen in the growth of the number of American young adults who do not profess to be Christians. Tracking recent trends, around 50% of American Millennials fall in this category, with most of those identifying as atheist, agnostic or nothing in particular. More identify as nothing in particular than as atheist, but the atheist attacks certainly have a role to play in their ambivalent feelings about Christianity.

What have atheists done to create a cultural milieu that is drawing more and more young Americans away from Christianity? In this article, we will focus on two prominent prongs of the attack against Christianity. Those prongs are:

1. Fabricating myths around the premise that Christianity and modern science are enemies of one another and have been so since the advent of modern science, and

2. Promoting the philosophy of scientism as the only way to view science.

First, the myths are an attempt to cause people to believe that the Christian church and a Christian worldview were and are anti-science. They want us to believe that the findings of science are counter to the make-believe teachings of Christianity and the Bible. They want us to look back at history and believe that the church was actively opposing and trying to suppress scientific knowledge. As Michael Keas tells us in his 2019 book Unbelievable, “These stories are nothing but myths. And yet some leading scientists . . . offer these stories as unassailable truth. These myths make their way into science textbooks . . . (and) enter into popular culture, whereby the myths pass as accepted wisdom.”{1}

However, many historians and philosophers have correctly pointed out that the Christian worldview of an orderly universe created by an involved God produced the mindset that gave birth to the scientific revolution. In his book How the West Won, sociologist Rodney Stark states, “Christianity was essential to the rise of science, which is why science was a purely Western phenomenon . . . science only arose in Christian Europe because only medieval Europeans believed that science was possible and desirable. And the basis of their belief was their image of God and his creation.”{2} In this article, we consider the key figures who propagated this myth and some of the falsified stories they have foisted upon us.

Second, they want us to accept scientism as the only valid way to view the role of science in our understanding of the universe. What is scientism? In his 2018 book Scientism and Secularism, professor of philosophy J. P Moreland defines it this way: “Scientism is the view that the hard sciences provide the only genuine knowledge of reality. . . . What is crucial to scientism is . . . the thought that the scientific is much more valuable than the non-scientific. . . . When you have competing knowledge claims from different sources, the scientific will always trump the non-scientific.”{3}

But scientism “is not a doctrine of science; rather it is a doctrine of philosophy . . . (In fact,) scientism distorts science.”{4} This philosophical doctrine came into favor among the public not because of scientific results, but rather as the result of proponents presenting it in popular ways as if it were the undisputable truth. As Moreland points out, “It is not even a friend of science but rather its enemy.”{5}

Myths about Christianity and Science

Atheists want to create stories to demonstrate that Christians are and have been the enemies of scientific exploration and discovery. Why this drive to recreate the past? They want to encourage people to turn away from Christianity as an enemy of science and weaken the faith of believers.

As Michael Keas makes evident in Unbelievable, this thinking is not based on reality. Instead, historical myths have been created to bolster their position either as a result of ignorance of the actual history or intentional deceit. After creating these myths, they use the educational system and mass media to ingrain these myths into the thinking of the masses.

Keas specifically looks at seven myths used for this purpose which we find embedded in our textbooks and proclaimed by popular television programs. To understand the nature of these myths, let’s consider two of the ones discussed by Keas.

Many of you learned of the Dark Ages, a period of time between A.D. 500 and 1500 where textbooks have claimed that science and the arts were stifled by the control of the church which opposed scientific understanding. In truth, this view is not supported by historical evaluations of that time. As reported in Stark’s revealing book, How the West Won, “Perhaps the most remarkable aspect of the Dark Ages myth is that it was imposed on what was actually “one of the great innovative eras of mankind.” During this period technology was developed and put into use on a scale no civilization had previously known.{6} Keas found that this myth first appeared in textbooks in the 1800s but did not surface with an anti-Christian slant until the 1960s. Carl Sagan, and later Neal deGrasse Tyson, would help promulgate this myth on television through their Cosmos series.

Another myth exploded by Keas is that “Copernicus demoted humans from the privileged ‘center of the universe’ and thereby challenged religious doctrines about human importance.”{7} In fact, Copernicus as a Christian did not consider his discovery that the earth orbited the sun a demotion for earth or humans. What Copernicus saw as unveiling the mysteries of God’s creation over time began to be pictured as a great humiliation for Christians. In the 1950s some scientific writers began using the term “the Copernican principle” to refer to the idea “that the Earth is not in a central, specially favored position”{8} in the cosmos. As one Harvard professor has noted, “This is the principle of mediocrity, and Copernicus would have been shocked to find his name associated with it.”{9}

Keas also documents how this atheist strategy also pretends that many early scientists were not Christians. Johannes Kepler, known for his discovery of the three laws of planetary motion, is cited by Sagan in Cosmos as someone who “despaired of ever attaining salvation,”{10} implying that Kepler always felt this way. Sagan leads one to believe that in his astronomical discoveries Kepler was somehow freed from this concern. Yet from Kepler’s own writing it is very clear that he was a Christian, telling people shortly before his death that he was saved “solely by the merit of our savior Jesus Christ.” And speaking of his scientific endeavors he wrote, “God wanted us to recognize them [i.e. mathematical natural laws] by creating us after his own image so that we could share in his own thoughts.”{11}

Much of the reported relationship between science and Christianity is a myth made up to strengthen the atheist position that science repudiates Christianity and makes it superfluous and dangerous in today’s enlightened world. Nothing could be further from the truth, as a Christian worldview was foundational for the development and application of the scientific method.

Methodological Naturalism: A Farce

What about the prevalence of scientism, a belief system claiming that the hard sciences provide the only genuine knowledge of reality?

When considered carefully, the whole concept of scientism is a farce. Why? Because as philosopher J. P. Moreland points out, “Strong scientism is a philosophical assertion that claims that philosophical assertions are neither true nor can be known; only scientific assertions can be true and known.”{12} So the premise is self-refuting. They are saying that only scientific facts can be objectively true. Thus, the statement that only scientific facts can be true must be false because it is a philosophical assertion, not a scientific fact.

Another example of the faulty philosophy behind scientism comes in their insistence on adopting methodological naturalism as a criterion for science. Methodological naturalism is “the idea that, while doing science, one must seek only natural causes or explanations for scientific data.”{13} This idea immediately demotes science from being the search for the truth about observable items in this universe to being the search for the most plausible natural cause no matter how implausible it may be.

Although they appear to be unsure as to whether to apply the concept uniformly to all forms of science, its proponents are sure that it definitely should be applied to the field of evolutionary science. They make the a priori assumption that life as we know it originated and developed by strictly impersonal, unintelligent forces. No intelligence can be allowed to enter the process in any way. This approach to trying to understand the current state of life on earth is certainly an interesting exercise leading to a multitude of theories and untestable speculations. It is a challenging mental exercise and is valuable as such. However, scientism does not stop there. They declare that their unsupported (and I would say unsupportable) theories must be the truth about our origins, at least until replaced by another strictly naturalistic theory.

This approach seems to be an odd (and unfruitful) way to go after the truth due to at least three reasons. First, many other areas of science which include intelligent agents in their hypotheses are respected and their results generally accepted, common examples being archaeology and forensic science. Second, the current state of evolutionary science primarily appears to be tearing holes in prior theories, e.g. Darwinian evolution, rather than closing in on a plausible explanation. And, third, scientists are continuing to find evidence supporting a hypothesis that intelligent actions were involved in the formulation of life on earth.

If the sum of the available evidence is more directly explained by the involvement of some intelligent agent, then it would be reasonable to accept that potential explanation as the leading contender for the truth until some other answer is developed that is more closely supported by the available evidence. This is the attitude embraced by the intelligent design community. They embrace it because so much of the evidence supports it, including

1. the inability of other hypothesis to account for the first appearance of life,
2. the complexity of the simplest life forms with no chain of less complex forms leading up to them,
3. the relativity sudden appearance of all types of life forms in the fossil record,
4. the fine tuning of the parameters of the universe to support life on earth, and
5. the emergence of consciousness within humans.

In contrast, those supporting theistic evolution appear to do so in order to conform to the methodological naturalism of their peers. They claim to believe that God does intervene in nature through acts such as the miracles of Jesus and His resurrection. But they claim that God did not intervene in the processes leading up to the appearance of mankind on this planet. In my opinion, they take this stance not because the evidence demands it, but because methodological naturalism does not allow it. As Moreland opines, “Methodological naturalism is one bad way to put science and Christianity together.”{14}

Things Science Cannot Explain / God of the Gaps

As we have seen, scientism is a philosophy that says the only real knowledge to be found is through application of the hard sciences and that no intelligence can be involved in any of our hypotheses. So, they believe hard science must be capable of explaining everything (even if it currently doesn’t).

In this section we will consider some very important things that science cannot now nor ever be able to explain. In his book, Scientism and Secularism, J. P. Moreland lists five such things for us.

First, the origin of the universe cannot be explained by science. Why? Science has been able to identify that the universe most likely had a beginning point. But as Moreland points out, “Science can provide evidence that the universe had a beginning; it cannot, even in principle, explain that beginning; that is, it cannot say what caused it. . . No real thing can pop into existence from nothing.”{15} He points out three specific logical reasons science cannot address this issue:

1. A scientific explanation cannot be used to explain the universe because scientific explanations presuppose the universe.

2. Science cannot explain the origin of time and without time no explanation can be considered.

3. Coming-into-existence is not a process which can be reviewed and explained because it is an instantaneous event. Something either does or does not exist.

Second, the origin of the fundamental laws of nature. All scientific explanations presuppose these laws. We can conceive of a universe where these laws might be different resulting in a different reality, but we cannot explain how our universe came into being with the laws we see active around us.

Third, the fine-tuning of the universe to support life. As far as science is concerned the parameters of the forces within this universe can be observed but we cannot know what caused them to assume the values they do. However, in recent years it has been discovered that our universe “is a razor’s edge of precisely balanced life permitting conditions.”{16} Over one hundred parameters of this universe, such as the force of gravity, the charge of an electron, the rate of expansion of the universe, etc., must be precisely balanced or there could be no life in the universe. Science cannot answer the question of why our universe can support life.

Fourth, the origin of consciousness. In this context consciousness is the ability to be aware of oneself and entertain thoughts about things which are outside of oneself and possibly outside of one’s experience. From a naturalist point of view, “the appearance of mind is utterly unpredictable and inexplicable.”{17} However, God may choose to create conscious beings; beings that are capable of asking about and discovering the works of their creator.

Fifth, the existence of moral laws. As the late atheist philosopher Mackie admitted, the emergence of moral properties would constitute a refutation of naturalism and evidence for theism: “Moral properties constitute so odd a cluster of properties and relations that they are most unlikely to have arisen in the ordinary course of events without an all-powerful god to create them.”{18}

These five important questions can never be answered if scientism’s flawed premise were true. However, Christian theism answers each of these questions and those answers are true if God is the real creator of the universe.

Integrating Christianity and Science

Scientism claims that you cannot integrate Christianity and science. Instead, they claim all theology is nonsense and only science exists to give us the truth. As Moreland points out, “One of the effects of scientism, then, is making the ridicule of Christianity’s truth claims more common and acceptable (which is one of scientism’s goals).”{19}

If this view is clearly wrong, how should we as Christians view science and its relationship with Christianity and the Bible? First, we need to understand that the topics addressed by science are in most cases peripheral to the topics covered in the Bible. The Bible is primarily concerned with God’s efforts to restore people from their state as enemies of God back into eternal fellowship with Him.

One area of significant interaction is the question of how this universe came to exist in its current state. How one views that interaction (i.e. as adversarial or as complementary) depends on whether they are clinging to the unsupported myth of unguided evolution or to the new science of intelligent design. As Moreland states, “Science has done more to confirm the Christian God’s existence than to undermine it, and science has provided little or no evidence against belief of theism. Science has, however, raised challenges to various biblical texts, and Christians need to take those challenges seriously.”{20}

Moreland suggests there are five ways to relate issues in science and Christian philosophy. Let’s consider two of those methods. One is the complementarity model. In this model, two disciplines are addressing the same object or feature but from different, essentially non-overlapping perspectives. “Neither one purports to tell the whole story, but both make true claims about reality.”{21} This is the model used by advocates of theistic evolution who take as gospel the latest claims of evolutionary science while saying of course God kicked off the whole process including us in His plan for the universe.

Another way to interact is called the direct interaction model. In this model, theories from theology and from science may directly interact with one another on some topic, either positively or negatively. One area might raise rational difficulties for the other. This approach has the most potential for bringing information from different fields together into a fuller picture of truth. Intelligent design is an area where this model is applied as it questions the validity of eliminating intelligence from the options considered in understanding the development of life on earth.

Since scientism swears that science is the only source of truth, even when scientists cannot agree as to what that scientific truth is, they want to discount inputs from any other source no matter how helpful. So the direct interaction model is a difficult road to take. What are the rational criteria for going against the experts? Moreland suggests there are four criteria for Christian theologians to decide to take this road.

1. Make sure there is not a reasonable interpretation of the Bible that resolves the tension.

2. There is a band of academically qualified scholars who are unified in rejecting the view held by a majority of the relevant experts. In this way, we know that there are people who are familiar with the details of the majority view, who do not believe that it is true.

3. There are good non-rational explanations for why the expert majority holds the problematic view. For historical, sociological, or theological reasons, the majority is not ready to abandon their position rather than because their evidence is overwhelming. “For example, the shift from creationism to Darwinism was primarily, though not exclusively, a shift in philosophy of science.”{22}

Given the large amount of evidential support for a Christian worldview, any view that is counter to central components of a Christian worldview should be rejected precisely for that reason. Any view meeting the first three criteria that also attempts to undermine key parts of a Christian worldview will be overwhelmed by the significant rational support for a Christian worldview.

As followers of the God of real truth, Christians need to realize that the so-called truths being taught to justify science over theology are in fact myths and/or self-refuting statements. Every Christian needs to be able to address these fallacies in today’s popular science culture. Equip your young adults with this understanding and more by attending our summer event called Mind Games Camp. More information can be found at probe.org/mindgames.

Notes

1. Michael Keas, Unbelievable: 7 Myths About the History and Future of Science and Religion, ISI Books, 2019, 2.
2. Rodney Stark, How the West Won: The Neglected Story of the Triumph of Modernity, ISI Books, 2014 p. 304, 315.
3. J. P. Moreland, Scientism and Secularism: Learning to Respond to a Dangerous Ideology, Crossway, 2018, 26 and 29.
4. Ibid., p. 23.
5. Ibid., p. 55.
6. Stark, p. 76.
7. Keas, p. 4 and Chapter 6.
8. Herman Bondi, Cosmology, Cambridge University Press, 1952.
9. Owen Gingerich, God’s Universe, Belknap Press, 2006.
10. Sagan, 1980 Cosmos TV series, episode 3.
11. Kepler, letter to Herwart von Hohenburg, April 9/10, 1599.
12. Moreland, p. 52.
13. Ibid., p. 131.
14. Ibid., p. 159.
15. Ibid., p. 138.
16. Ibid., p. 146.
17. Ibid., p. 151.
18. J. L. Mackie, The Miracle of Theism, Oxford, 1982, p. 115.
19. Moreland, p. 31.
20. Ibid., p.174.
21. Ibid., p. 184.
22. Ibid., p. 192.

©2019 Probe Ministries


Lessons from C.S. Lewis

Two issues which vex Christians today are moral subjectivism and the origin of the world. Through a couple of his recorded lectures, C.S. Lewis provides helpful insights and answers to the challenges we face.

The Poison of Subjectivism

C.S. Lewis was both a serious scholar who could tangle with the great minds of his day and a popular author who had the wonderful ability to write for children. Lewis, who died in 1963, is still an intellectual force who is well worth reading.

download-podcastI want to dig into Lewis’s thinking on a few subjects which are still applicable today. Studying writers like Lewis helps us love God with our minds.

Are Values Created by Us?

Let’s begin with a very pertinent issue today, that of subjectivism. Subjectivism is the belief that individual persons—or subjects—are the source of knowledge and moral values. What is true or morally good finds its final authority in people, not in an external source like God. Today there is more of an emphasis on groups of people rather than individuals. However, truth and morality arise from our own ideas or feelings.

Over the last few hundred years there have been many attempts to work out ethical systems that are grounded in our subjective states apart from God but somehow provide universal moral values. That project has been a failure. The individual is now left to his or her own devices to figure out how to live, except, of course, for laws of the state.

In a lecture titled “The Poison of Subjectivism,” Lewis scrutinizes subjectivist thinking with a special focus on what he calls “practical reason.” Practical reason is our capacity for deciding what to do, how to act. It has to do with judgments of value. It is different from theoretical reason which deals with, well, theories. Practical reason answers the question, What should I do?

It sounds odd today to talk about moral values as matters of reason since people tend more to go with what they feel is the right thing to do. But this is just the problem, Lewis says. “Until modern times,” he wrote, “no thinker of the first rank ever doubted that our judgements of value were rational judgements or that what they discovered was objective.”{1} In other words, matters of value have not always been separated from the realm of reason.

Lewis continues:

Out of this apparently innocent idea [that values are subjective] comes the disease that will certainly end our species (and, in my view, damn our souls) if it is not crushed; the fatal superstition that men can create values, that a community can choose its ‘ideology’ as men choose their clothes.{2}

Just as we don’t measure the physical length of something by itself, but rather use a measuring instrument such as a yardstick, we also need a moral “instrument” for deciding what is good or bad. Otherwise, what we do isn’t good or bad, it’s just . . . what we do.

Cultural Relativism

A prominent form of moral relativism today is cultural relativism. This is the belief that each culture chooses its own values regardless of the values other cultures choose. There is no universal moral norm. This idea is supposed to come from the observation that different cultures have different sets of values. A leap is made from there to the claim that that is how things should be.

We’re often tempted to counter such a notion with the simple answer that the Bible says otherwise. Lewis provides a good lesson in doing apologetics by subjecting the belief itself to scrutiny. Cultural relativism is based on the assumption that cultures are very different with respect to values. Lewis claims that all the supposed differences are exaggerated. The idea that “cultures differ so widely that there is no common tradition at all” is a lie, he says; “a good, solid, resounding lie.” He elaborates:

If a man will go into a library and spend a few days with the Encyclopedia of Religion and Ethics he will soon discover that massive unanimity of the practical reason in man. From the Babylonian Hymn to Samos, from the Laws of Manu, the Book of the Dead, the Analects, the Stoics, the Platonists, from Australian aborigines and Redskins, he will collect the same triumphantly monotonous denunciations of oppression, murder, treachery and falsehood, the same injunctions of kindness to the aged, the young, and the weak, of almsgiving and impartiality and honesty. He may be a little surprised . . . to find that precepts of mercy are more frequent than precepts of justice; but he will no longer doubt that there is such a thing as the Law of Nature. There are, of course, differences. . . . But the pretence that we are presented with a mere chaos . . . is simply false.{3}

Someone might ask whether the Fall of Adam and Eve made us incapable of knowing this law. But Lewis insists that the Fall didn’t damage our knowledge of the law as much as it did our ability to obey it. There is impairment, to be sure. But as he says, “there is a difference between imperfect sight and blindness.”{4}

We still have a knowledge of good and evil. The good that we seek is not found within the subject, within us. It is rooted in God. It is neither above God as a law He has to follow, nor is it a set of rules God arbitrarily made up. It comes from His nature. And, since we are made in His image, it suits our nature to live according to it.

Is Theology Poetry?

In 1944, Lewis was invited to speak at a meeting of the University Socratic Club at Oxford. The topic was, “Is Theology Poetry?”{5}

Lewis defines poetry here as, “writing which arouses and in part satisfies the imagination.” He thus restates the question this way: “Does Christian Theology owe its attraction to its power of arousing and satisfying our imagination?”{6}

Why would this question even be raised? This was the era of such scholars as Rudolph Bultmann who believed the message of the Bible was encrusted in supernatural ideas unacceptable to modern people. Bultmann wanted to save Christian truth by “demythologizing” it.

Some Problems

It has been assumed by some critics that until modern times people didn’t know the difference between reality and fantasy. But this is a condescending attitude. People know the difference for the most part, even premodern people—and even Christians! In fact, Lewis believes there are elements in Christian theology which work against it as poetry. He says, for example, that the doctrine of the Trinity doesn’t have the “monolithic grandeur” of Unitarian conceptions of God, or the richness of polytheism. God’s omnipotence, for another example, doesn’t fit the poetic image of the hero who is tragically defeated in the end.{7}

Critics point out that the Bible contains some of the same elements found in other religions—creation accounts, floods, risings from the dead—and conclude that it is just another example of ancient mythology. Lewis says there are notable differences. For example, in the pagan stories, people die and rise again either every year or at some unknown time and place, whereas the resurrection of Christ happened once and in a recognizable location.

However, we shouldn’t shy away from the fact that our theology will sometimes resemble mythological accounts. Why? Because we cannot state it in completely non-metaphorical, nonsymbolic forms. “God came down to earth” is metaphorical language, as is “God entered history.” “All language about things other than physical objects is necessarily metaphorical,” Lewis says.{8}

Did early Christians believe the metaphorical language of Scripture literally? Lewis says “the alternative we are offering them [between literal and metaphorical] was probably never present to their minds at all.”{9} While early Christians would have thought of their faith using anthropomorphic imagery, that doesn’t mean their faith was bound up with details about celestial throne rooms and the like. Lewis says that once the symbolic nature of some of Scripture became explicit, they recognized it for what it was without feeling their faith was compromised.

The Myth of Evolution

Lewis had a wonderful way of turning criticisms back on the critics. So they believe Christian doctrine is mythological because of its language? They should look to their own beliefs! These critics, Lewis says, believe “one of the finest myths which human imagination has yet produced,” the myth of blind evolution. This is how he describes this myth.{10}

The story begins with infinite void and matter. By a tiny chance the conditions are such to produce the first spark of life. Everything is against it, but somehow it survives. “With infinite suffering, against all but insuperable obstacles,” Lewis says, “it spreads, it breeds, it complicates itself, from the amoeba up to the plant, up to the reptile, up to the mammal. We glance briefly at the age of monsters. Dragons prowl the earth, devour one another, and die. . . . As the weak, tiny spark of life began amidst the huge hostilities of the inanimate, so now again, amidst the beasts that are far larger and stronger than he, there comes forth a little naked, shivering, cowering creature, shuffling, not yet erect, promising nothing, the product of another millionth millionth chance. Yet somehow he thrives.” He becomes the Cave Man who worships the horrible gods he made in his own image. Then comes true Man who learns to master nature. “Science comes and dissipates the superstitions of his infancy.” Man becomes the controller of his fate.

Zoom into the future, when a race of demigods rules the planet, “for eugenics have made certain that only demigods will be born, and psychoanalysis that none of them shall lose or smirch his divinity, and communism that all which divinity requires shall be ready to their hands. Man has ascended to his throne. Henceforward he has nothing to do but to practice virtue, to grow in wisdom, to be happy.”

The last scene in the story reverses everything. We have the Twilight of the Gods. The sun cools, the universe runs down, life is banished. “All ends in nothingness, and ‘universal darkness covers all.’”

“The pattern of the myth thus becomes one of the noblest we can conceive,” Lewis says. “It is the pattern of many Elizabethan tragedies, where the protagonist’s career can be represented by a slowly ascending and then rapidly falling curve, with its highest point in Act IV.”

“Such a world drama appeals to every part of us,” Lewis says. However, even though he personally found it a moving story, Lewis said he believed less than half of what it told him about the past and less than nothing of what it told him about the future.{11}

This kind of response to the critic of Christianity doesn’t prove that the critic is wrong. Just to show that he has his own mythology doesn’t prove he is wrong about Christianity. That’s called a tu quoque argument, which means “you too.” It serves, however, to make the critic hesitate before making simplistic charges against Christians. What is important about a belief system isn’t first of all whether it contains poetical elements. It’s whether it is true.

Naturalism and Reason

Having pointed out that the critic has his own mythology, Lewis examines another aspect of the issue, that of the reliability of reason, the primary tool of science.

Critics were purportedly looking at Christian doctrine from a scientific perspective. They believed that the findings of science made religious belief unacceptable. Lewis was no outsider to the atheistic mentality often found among scientists; he had been an atheist himself. Yet even as such, he didn’t have a triumphal vision of science as being the welcomed incoming tide that overtook the old mythological view of the world held by Christians. Lewis had accepted as truth the “grand myth” of evolution which I recounted previously, but he came to see a serious problem with it quite apart from any religious convictions. “Deepening distrust and final abandonment of it,” Lewis wrote, “long preceded my conversion to Christianity. Long before I believed Theology to be true I had already decided that the popular scientific picture at any rate was false.”{12} There was “one absolutely central inconsistency” that ruined it. This was the inconsistency of basing belief in evolution on human reason when the belief itself made reason suspect!{13}

What Lewis calls “the popular scientific view” or “the Scientific Outlook” is based on naturalism, the view that nature is all there is; there is no supernatural being or realm. Everything must be explained in terms of the natural order; the “Total System,” Lewis calls it.{14} If there’s any one thing that cannot be given a satisfactory naturalistic explanation, then naturalism falls.

Lewis contends that reason itself is something that can’t be explained in naturalistic terms. This is an especially pertinent matter, because reason is one of the primary tools of science, and science is the great authority for evolutionists.

Science, Lewis says, depends upon logical inferences from observed facts. Unless logical inference is valid, scientific study has no basis. But if reason is “simply the unforeseen and unintended by-product of mindless matter at one stage of its endless and aimless becoming,” how can we trust it? How do we know our thoughts reflect reality? How can we trust the random movement of atoms in our brain to reliably convey to us knowledge of the world outside us? “They ask me at the same moment to accept a conclusion,” Lewis says, “and to discredit the only testimony on which that conclusion can be based.”{15}

In short, then, if reason is our authority for believing in naturalistic evolution, but the theory of evolution makes us question reason, the whole theory is without solid foundation.

The science of the evolutionist cannot explain reason. Christianity, however, can. In fact, it explains much more than that. Lewis ends the lecture with one of his famous quotations, one that is hanging on my office door: “I believe in Christianity,” he says, “as I believe that the Sun has risen: not only because I see it, but because by it I see everything else.”{16}

Notes

1. C. S. Lewis, “The Poison of Subjectivism,” in Christian Reflections (Grand Rapids: Eerdmans, 1967), 73.
2. Lewis, 73.
3. Lewis, 77.
4. Lewis, 79.
5. C. S. Lewis, in The Weight of Glory and Other Essays (San Francisco: HarperSanFrancisco, 1980), 116.
6. Ibid., 117.
7. Ibid., 118.
8. Ibid., 133-34.
9. Ibid., 131.
10. Ibid., 123-25.
11. Ibid., 125-26.
12. Ibid., 134-35.
13. This argument is found at the end of “Is Theology Poetry?” A lengthier discussion is found in C. S. Lewis, Miracles: A Preliminary Study (New York: Macmillan, 1947), chap. 3.
14. Lewis, Miracles, 17.
15. Lewis, Weight of Glory, 135-36.
16. Ibid., 140.

© 2005 Probe Ministries


What Does It Mean To Live With an Eternal Perspective?

Sue Bohlin, who has been working on developing an eternal perspective for decades, provides some examples of how to do that.

Years ago, after spending his whole life on the mission field, a career missionary made his final trip home on a passenger ship. One of the other people on his sailing was a celebrity, and as the ship made its way into the harbor, all those on board beheld a huge throng of well wishers at the pier with signs and instruments to celebrate the famous person’s return.

The missionary stood at the railing, watching wistfully, knowing that not a soul was there for him. He said, “Lord, I’ve served You my whole life. Look at all the recognition and revelry for that famous person, and there’s nobody here for me. It hurts, Lord.”

He heard the still, small voice say, “You’re not home yet, son.”

I love this story that helps me keep in mind the big picture that includes the eternal, unseen realm, and the long picture that extends into the forever that awaits on the other side of death.

But how do we get an eternal perspective?

Seeing the Unseen

As I’ve grown older, 2 Corinthians 4:16-18 has become my new life verse:

So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

We have to work at seeing the unseen and eternal. We do that with the eyes of our hearts. We do that by training ourselves to view everything through the lens of God’s word.

I’ve been working at developing an eternal perspective for years. For me, it’s about connecting the dots between earthly things and heavenly things.

I look at earthly things and wonder, “How does this connect to the spirit realm? How does this connect to what is unseen and eternal?” (For examples, look at Glorious Morning Glories, Back Infections and Heart Infections, Cruise Ships, Roller Coasters and Attitudes, and Blowing Past Greatness.)

Jesus’ parables are the world’s best examples of using the physical to provide understanding of the eternal. He was always connecting the dots between the things He was surrounded by—different types of soil, lost coins and sheep and sons, a wedding banquet—and explaining how these things related to the Kingdom of Heaven.

Another aspect of seeing the unseen is staying aware of the fact that we live in a permanent battle zone of spiritual warfare. We have an enemy who hates us because He hates God, and is continually attacking us with lies and deceptions. When we forget that we live in a culture barraging us with anti-God anti-truth, it’s like going out in our underwear, needlessly exposing ourselves. Living with an eternal perspective means staying vigilant, donning our spiritual armor (Ephesians 6:10-18) and using it to fight back against the lies of the enemy.

One of the most important prayers we can ask is, “Lord, help me see Your hand at work”—and then intentionally looking for it. For years I have kept a “God Sightings” Journal where I record evidence of God intervening in my life and the lives of others I have seen. I love to ask my friends and mentees, “Do you have any God Sightings to share?” to help them identify the hand of God in their lives.

One final aspect of seeing the unseen is to remind ourselves that everything we can see, is going away. Everything we can see and measure is temporary and passing. So we need to think about what’s around us that is permanent and eternal, and invest in those things.

God.

People.

God’s word.

God’s work in people’s lives.

And the things we do to honor God and bless others. Randy Alcorn writes, “With eternity in view, nearly any honest activity-whether building a shed, driving a bus, pruning trees, changing diapers or caring for a patient-can be an investment in God’s kingdom.”

One of my friends is a TSA agent. She diligently reminds herself daily that every traveler who comes through the security line is infinitely valuable because they are made in the image of God, and Jesus died for them. She showers kindness on them because they are so important. One of her co-workers, for whom work is just a job where he punches a time clock, told her, “In two years you’ll stop being nice to everyone.” We don’t think so. She works at maintaining an eternal perspective, seeing the unseen, to the glory of God.

Remembering the Long View

Another aspect of living with an eternal perspective is focusing on the reality that our time on earth is short, especially compared to the never-ending life on the other side of death.

Another one of my favorite questions is to ask, “A hundred years from now, when you are face to face with Jesus in heaven, what do you want to be glad you chose today? Indulging your flesh and doing whatever you think will make you happy, or making choices that honor God and bless other people?”

In the scope of eternity, what does this matter?

Several years ago I wrote a blog post about one of the power tools for our “life tool belt” that remains an essential part of my eternal perspective: passing everything through the grid of the great question, “In the scope of eternity, what does this matter?”

In the decades since I started asking that question, it’s still the best filter for deciding what’s worth getting upset about, and what to let go, and what to just roll over into the Lord’s hands.

Moses was very helpful for helping us develop an eternal perspective. He writes in Psalm 90:10, “Our days may come to seventy years, or eighty, if our strength endures.” So we need to be sober about how much time we actually have. Then he writes a great prayer in verse 12 that helps us remember the long view: “Teach us to number our days, that we may gain a heart of wisdom.”

So I did.

As of today, I have lived 24,500 days.

If I live to be 70, I have only 1,050 days left.

If I live to be 80, I have only 4,700 days left.

Oh my word, I have so much earthly work to do in a very short time, before my life continues on the other side! And I so want to grow older well.

One way to do that is to pre-decide now that we will use our earthly days fully, engaged in ministry, as long as God gives us breath.

Years ago, my view of living with an eternal perspective was shaped by a lady who decided to start college in her 70s. When they asked her why she would do such a thing when her life was basically over, she said, “Oh no! It’s not over! I’m preparing for the next part of my life in heaven! The more equipped I can get on earth, the more ready I’ll be for what the Lord has for me on the other side!”

Another lady was homebound because she was so disabled. She got the word out that every afternoon, her home was open for anyone who needed prayer. Some days it was like there was a revolving door, so many coming and going! She had a vibrant ministry in the waning days of her life because she was determined to use her remaining earthly days fully, to the glory of God.

In the time you have now, live well. To the glory of God. Keep reminding yourself that everything we do now has an eternal impact. Our choices, our behaviors, our words, ripple into eternity. Which is why we need to seek to do everything for the glory of God.

I lettered this calligraphy and put it in a frame in my kitchen next to the coffee maker so I see it and recite it to myself every morning.

Two great questions to consider: “Lord, in order to live well, in order to live to Your glory, with an eternal perspective, what do You want me to do less of in the time I have left? And what do You want me to do more of?”

As a mom of littles, Nicole Johnson was feeling sorry for herself when she met with a friend who had just returned from Europe. She writes,

“My friend turned to me with a beautifully wrapped package, and said, ‘I brought you this.’ It was a book on the great cathedrals of Europe. I wasn’t exactly sure why she’d given it to me until I read her inscription: ‘With admiration for the greatness of what you are building when no one sees.’

“In the days ahead I would read—no, devour—the book. And I would discover what would become for me, four life-changing truths, after which I could pattern my work:

“1) No one can say who built the great cathedrals—we have no record of their names.
2) These builders gave their whole lives for a work they would never see finished.
3) They made great sacrifices and expected no credit.
4) The passion of their building was fueled by their faith that the eyes of God saw everything.

“There’s a story in the book about a rich man who came to visit the cathedral while it was being built, and he saw a workman carving a tiny bird on the inside of a beam. He was puzzled and asked the man, ‘Why are you spending so much time carving that bird into a beam that will be covered by the roof? No one will ever see it.’

“And the workman replied, ‘Because God sees it.’”

Living with an eternal perspective as we make choices and invest our time to glorify God is like building a cathedral that we won’t be able to see finished.

But every “next faithful step” of the tasks in your life, is building something. The things you do that no one sees but God—the unseen and eternal—they matter!

 

This blog post originally appeared at blogs.bible.org/what-does-it-mean-to-live-with-an-eternal-perspective/ on March 17, 2021.


COVID Conditioning: A Viral Outbreak is (Re)Shaping Us and Our World

Byron Barlowe probes the underlying implications of the global reaction to COVID-19 from a worldview level, asking if we may be being conditioned to accept unbiblical views without realizing it.

You and I are being conditioned, you know that, right? It’s a daily thing. Events and messages work on us, and we need to learn to shape them before they shape us. We must take in the right stuff to counter lies and well-intended overreach.

All of a sudden a universal and ubiquitous mind-and-heart-shaper has hit the world like an alien invasion. The tension and suspense feels like that in the film Signs: sitting in the basement, waiting for green “men” to creep into the boarded-up farmhouse, getting snatches of what’s going on in the outside world through a baby monitor. We are covered over with everything COVID-19 virus: news of it, perhaps even the real effects of it as a sickness. But for most of us the newly-minted mandates by mayors and governors, and social pressures from friends and family stemming from the worldwide reaction is the main reality of our lives as we “shelter in place” and are bombarded with a constant stream of information. It’s ruining investment portfolios—at least for now “on paper”—and skyrocketing the recently record-low unemployment numbers. People are scared for themselves and loved ones since so much is unknown.

How is all this change changing us? Materially, how will shifting norms transform public policy and law, along with our personal beliefs? What will the upending of our economy, civic, and personal lives mean? For folks with secure jobs and schoolchildren, is it simply about getting through a few weeks of downtime and home-work, commonsense hygiene and personal contact avoidance? Or will we be forever stamped with new attitudes and convictions birthed by events beyond our control?

We are Responsible for Our Thoughts and Beliefs

Brain scientists confirm what good pastors, parents, and coaches teach: we can’t necessarily control what we go through, but our reaction to it is up to us. Don’t get “Corona’d”! We can either fall mindlessly into lockstep with what we’re told, or to run this experience through a wise grid and conquer fear and foolishness. Cognitive researcher and Christian Dr. Caroline Leaf emphasizes the power of mental self-control: “As we think, we change the physical nature of our brain. As we consciously direct our thinking, we can wire out toxic patterns of thinking and replace them with healthy thoughts . . . . It all starts in the realm of the mind, with our ability to think and choose—the most powerful thing in the universe after God, and indeed, fashioned after God.{1}

The Apostle Paul, under the inspiration of our Creator God, acknowledged this reality when writing to the first Century Roman church and, by extension, to us today. If he were writing what became Romans 12:1-2 to contemporary folks he may have emphasized an action point first (verse 2) and expanded his words’ scope to entail what early believers took for granted: God as the center of all things. Their worldview, including their view of the universe (cosmology), was hierarchical and infused with “God-ness.” Our temptation to trust in God-optional techno-science and complex government structures would be alien to our ancient Christian brethren. Yet, there were competing views of the way the seen and unseen worlds work, so Paul’s admonition to develop their new Christ-inhabited mind is just as germane today.

It might have read something like, “Do not be conditioned by the world [all that is other-than-God, the cosmos, and anti-biblical realms, including your own self-created view of the world] but be reconditioned by the total upgrading of your mind in a new operating system downloaded by the entrance of the Holy Spirit when you believed. This will help you discern how to use that new mind wholeheartedly, purely serving through your body, which is only fitting and quite pleasing as your service to the Master of created reality, Himself the ‘I Am’ Reality.”

It’s Real for Me Too

I’m not immune from the scare and worry. My smartphone just dinged: my son’s second interview for his first career job set for 90 minutes from now was just cancelled. The recently thriving corporation—a very promising prospect—has frozen all hiring due to COVID-19. On the other line is a daughter who is seeking a low-income service position since her employer has no jobs in the pipeline. Our other daughter, an Intensive Care Unit nurse, feels the pressure of shortages and health risks. She posted a picture of herself in a mask and gown, disease prevention protocols called “Droplet Precautions.” Their medical equipment is inadequate and has to be washed and reused. A friend’s fiancé’s family have all been laid off: dad, mom, and siblings. It’s up to me to regulate my Corona-news intake, take my anxiety to God, and trust him. But I am determined not to be led into fear and one-sided thinking and to help others.

Mind-Conditioning: Words Matter to Our Worldview

Harsh new realities are marked by new verbiage which is always a sign of cultural change and often a signal of improper controlling (“shelter in place,” “social distancing,” “presumptive positive,” “an abundance of caution”). Euphemisms like these mask meanings. In order of appearance, they clearly mean “Stay home, keep apart, we presume that he/she is a carrier, and we are going into high-control mode.” As philosopher Peter Kreeft writes, “Control language and you control thought; control thought and you control action; control action and you control the world.” Are you and I being conditioned to become used to changes we may not want?{2}

In the chaos, those of us with downtime and a biblical view of life need to use it to reflect and speak into a frightened and confused world. In the larger pluralistic community, how we respond collectively and personally will in no small way determine the arc of our future. As Dr. J.P. Moreland says, “Each situation in our lives is an occasion for either positive formation or negative deformation.”{3} Yet, this is not simply a personal matter. We are citizens and need to be active ones.

Basic assumptions about reality—worldview presuppositions we just take for granted—tend to sit like bedrock or sinkholes underneath the foundations of cultures, families, and individual lives. We either don’t know about them or ignore them, especially in hectic times of real or perceived crisis. They’re deep, unseen, and usually of no concern until events unearth them or an earthquake shakes things up. Sinkholes cause collapse. Bedrock stands.

Specific Concerns About Corona-Conditioning

Here are some concerns I have as a teacher of biblical worldview discernment as this worldwide quake rattles on:

Have we become too beholden to medical science for direction? Every human life is infinitely precious—a very biblical stance given that we are made in God’s image, that He died for all people, and that He desires for none to perish (Genesis 1:27; John 3:16; 2 Peter 3:9). Yet, how does a society weigh its view of life-value versus the inevitability of sickness and death? Citizens demand a disease-free life without pain and engage in death-avoidance, then take “death with dignity”; the medical establishment pretends it can deliver all that. Can outbreaks like this be allowed to shut down entire economies and render personal freedoms moot? Only if we play along with such pretense. An international obsession with killing it ignores everything else. Will our COVID-19 response cause more harm than good? How one answers such concerns, not whether such dilemmas should happen, is at issue. Our personal worldviews and collective societal constructs—which we can help change—will determine controllable outcomes. We will not determine uncontrollable.

This is not to say that public health decrees are wrong in principle nor to necessarily question at least some of those being decreed in this situation, for example voluntary at-home work and study. Repeating louder this time: I am not saying a massive and unusual response is bad or wrong in and of itself. Nevertheless, history is absolute regarding the exercise of such power—it almost never regresses. 9-11 and subsequent one-off attempted terrorist acts put in place onerous rules for air passengers that look permanent. Progress, in this sense, may be regress if it unrealistic and ill-conceived.

Conditioning Reality Itself?

Is Modern mankind seeking to short-circuit reality and its consequences? This is the biggest underlying issue. There’s something new in the air: near-unanimous mass morality based in rapidly fueled public opinion further fed by transnational fear. I call it “CoronaVirus Virus.” So far, epidemiologists and medical scientists are calling the shots for a global society. Pundits pump up the hype before we can know. Public peer pressure (along with corporate acquiescence and
promotion) guarantee an unquestioning going-along for most people and institutions.

We constantly hear and read the phrase, “It’s just the right thing to do.” This orientation raises the question, “Why is it the right thing to do? What is the moral grounding for that decision?” “The greater good” is the mantra of a utilitarian worldview that eventually erases the kind of individual freedom of moral agents which Scripture honors. The people in power decide what is good for all the rest. In a pluralistic society like ours, the privileging of choice was traditionally baked into the very fabric of public policy. Law allows leeway for disputable matters of conscience—at least they did before the advent of “hate crimes” which require God-like knowledge of motives. Such fundamental precepts of liberty have long been eroding. In this new Corona-driven milieu, dictates like government ordered shuttering of businesses and stay-at-home decrees means they may never be fully regained. Let’s at least realize this, even if the calculus of health-risk mitigation over civil liberty wins the day.

Then there’s the prospect of the next pandemic. Some virus is surely incubating for debut next year. Will this draconian level be the new standard of response? How will our economy or that of the world (who often follow our lead) survive under such control?

“What, again, is government’s role?”

Who is pausing even for a moment to ask about various requirements, “Is this a bridge too far?” That leads to the other great concern: the directives from medical science’s mass diagnosis-for-the-world are, of course, implemented by government. But the biblical view of the role of government is pretty much limited to policing and making war. Admittedly, society and hence, government has multiplied in complexity—an unbiblical situation given the limits mentioned—therefore public health and economic interventions are somewhat necessary. Absolutely, there are critical emergency situations and this is one of them. It would be unconscionable to allow an epidemic to spread willy-nilly on its own.

However, again, is anyone hitting Pause to ask how far is too far? One hopes that in retrospect, this crisis engenders a throttling back and overturning of policies that helped us get in this pickle (e.g., Federal Reserve-mandated interventions and supposed fixes which are being implemented again; also, allowing a Communist foreign nation a choke hold on pharmaceutical and medical supply chains to gain the “common good” of cheap goods while caregivers do without). Government solutions for all of life. Did we vote this in? Will we do it again in November?

Government Tyranny in Sight?

Most worrisome is a move toward what appears more like a police state. In Jordan, missionaries report that 400 people have been arrested for leaving their apartments. Refugee relief workers cobble together care in an impossible situation. A Kentucky man was kept in his home somehow after he refused to self-isolate (another new term in the popular vernacular)—I don’t know the details. That spooked me. I wish he cared enough to stay away from people, but when it comes down to it, he could be shot in his own neighborhood—presumably on his own property—for leaving. Explain that to your six-year-old. A shelter in place order for all counties surrounding Kansas City is to be enforced by police. Cops deciding to fine or arrest you for leaving your home for other than trips to the doctor, grocery story, or cleaners? Politicians telling us what’s essential may be necessary but seems arbitrary at best. Talk of state borders closing for a sickness? This is a novel consideration, far as I know! Does the Coronavirus rise to the level of a nuclear fallout situation? Is this our shared future? As author and apologist Dr. Ken Boa asks (in a personal email), “Given the nature of interconnectivity in a digital world, we now live within plausible sight of a fear-induced technological plague that could lead to a totalitarian outcome.”

Choices, Not Conditioned Responses

Again, all I am asking is, “Does the necessity of this drastic a world-changing meta-response go without saying? Could a relatively restrained response now be wise—despite the public relations suicide of facing a sometimes mad mob morality?” On the other hand, “Is freedom—economic and cultural—worth more lives? Whose feet would that be laid at? Politicians? The medical establishment (they are simply doing their calling)? Fate’s? God’s?”

If the choice is between saving every possible life and forever changing life itself for earth’s entire population, where is the middle ground and how does a society find it? That boat has sailed, I fear. Relativistic, ever-changing ideals and their progressive promotion have won the day. The mindset of “We are going to win this thing, no matter the cost!” reigns triumphant in headlines.

There’s a worldview at work—learn to notice it: note the irony of a Postmodern relativism entwined with a Modernist certainty regarding mankind’s ability to control what used to be called an “act of God.” That’s what the highly moralistic and humanistic John Mauldin is unabashedly promoting, I believe. One more mass-mediated call to controlling an out of control universe. As if we could.

Be At Peace, Christian, And Spread That Peace

For individual believers, a biblically realistic and optimistic response is to shelter in place (“abide in Me”). Rest in the peace and assurance of a loving, sovereignly overseeing Creator who will make all things right someday, whose agenda is being met. The best outward response toward unbelievers is to share not only the certainty of that hope, but the gospel that leads to hope in a disease-free, worry-free, perfectly functional and loving society of brother and sisters in Christ. Eternal perspective is the conditioning we must seek. Because we’re all being conditioned. It is truly a daily thing.

Meanwhile, pray for the individuals in charge and their decision-making to be sound. As a new normal reconditions minds and hearts around the globe at the speed of Internet connections, “Do not be conformed to this world, but be transformed” by the mind of Christ (Romans 12:2).

Notes

1. Dr. Caroline Leaf, Switch on Your Brain: The Key to Peak Happiness, Thinking, and Health, p. 20, emphasis mine.
2. www.azquotes.com/quote/1333869, accessed 3/23/2020.
3. J.P. Moreland, Finding Quiet: My Story of Overcoming Anxiety and the Practices That Brought Peace (Grand Rapids: Zondervan, 2019).


The Technological Simulacra: On the Edge of Reality and Illusion

Dr. Lawrence Terlizzese says that our addiction to technology is heading toward the opposite of the life we want.

What Saccharine is to Sugar, or
The Technological Simulacra: On the Edge of Reality and Illusion

“Anyone wishing to save humanity today must first of all save the word.”{1} – Jacques Ellul

Simulacra

Aerosmith sings a familiar tune:

“There’s something wrong with the world today,
I don’t know what it is,
there’s something wrong with our eyes,
we’re seeing things in a different way
and God knows it ain’t [isn’t] his;
there’s melt down in the sky. We’re living on the edge.”
{2}

download-podcast What saccharine is to sugar, so the technological simulacra is to nature or reality—a technological replacement, purporting itself to be better than the original, more real than reality, sweeter than sugar: hypersugar.

This article without footnotesSimulacra, (Simulacrum, Latin, pl., likeness, image, to simulate): or simulation, the term, was adapted by French social philosopher Jean Baudrillard (1929-2007) to express his critical interpretation of the technological transformation of reality into hyperreality. Baudrillard’s social critique provided the premise for the movie The Matrix (1999). However, he was made famous for declaring that the Gulf War never happened; TV wars are not a reflection of reality but projections (recreations) of the TV medium.{3}

Simulacra reduces reality to its lowest point or one-dimension and then recreates reality through attributing the highest qualities to it, like snapshots from family vacation. When primitive people refuse to have their picture taken because they are afraid that the camera steals their souls, they are resisting simulacra. The camera snaps a picture and recreates the image on paper or a digital medium; it then goes to a photo album or a profile page. Video highlights amount to the same thing in moving images; from three dimensions, the camera reduces its object to soulless one-dimensional fabrication.{4}

Simulacra does not end with the apparent benign pleasures of family vacation and media, although media represents its most recent stage.{5} Simulacra includes the entire technological environment or complex, its infrastructure, which acts as a false “second nature”{6} superimposed over the natural world, replacing it with a hyperreal one, marvelously illustrated in the movie Terminator 2: Judgment Day (1991). As liquid metal conforms itself to everything it touches, it destroys the original.{7}

Humanity gradually replaces itself through recreation of human nature by technological enhancements, making the human race more adaptable to machine existence, ultimately for the purpose of space exploration. Transhumanists believe that through the advancements in genetic engineering, neuropharmaceuticals (experimental drugs), bionics, and artificial intelligence it will redesign the human condition in order to achieve immortality. “Humanity+,” as Transhumanists say, will usher humanity into a higher state of being, a technological stairway to heaven, “glorification,” “divinization” or “ascendency”in theological terms.{8}

God made man in his own image and now mankind remakes himself in the image of his greatest creation (image), the computer. If God’s perfection is represented by the number seven and man’s imperfection by the number six, then the Cyborg will be a five according to the descending order of being; the creature is never equal or greater than the creator but always a little lower.{9}

Glorious Reduction!{10}

www.probe.org/machinehead-from-1984-to-the-brave-new-world-order-and-beyond/

Hyperreality

An old tape recording commercial used to say, “Is it real or is it Memorex?” By championing the superiority of recording to live performance the commercial creates hyperreality, a reproduction of an original that appears more real than reality, a replacement for reality with a reconstructed one, purported to be better than the original.

Disneyland serves as an excellent example by creating a copy of reality remade in order to substitute for reality; it confuses reality with an illusion that appears real, “more real than real.”{11} Disney anesthetizes the imagination, numbing it against reality, leaving spectators with a false or fake impression. Main Street plays off an idealized past. The technological reconstruction leads us to believe that the illusion “can give us more reality than nature can.”{12}

Hyperreality reflects a media dominated society where “signs and symbols” no longer reflect reality but are manipulated by their users to mean whatever. Signs recreate reality to achieve the opposite effect (metastasis){13}; for example, in Dallas I must travel west on Mockingbird Lane in order to go to East Mockingbird Lane. Or, Facebook invites social participation when no actual face to face conversation takes place.{14}

Hyperreality creates a false perception of reality, the glorification of reduction that confuses fantasy for reality, a proxy reality that imitates the lives of movie and TV characters for real life. When reel life in media becomes real life outside media we have entered the high definition, misty region—the Netherlands of concrete imagination—hyperreality!{15}

Hyperreality goes beyond escapism or simply “just entertainment.” If that was all there was to it, there would be no deception or confusion, at best a trivial waste of time and money. Hyperreality is getting lost in the pleasures of escapism and confusing the fantasy world for the real one, believing that fantasy is real or even better than reality. Hyperreality results in the total inversion of society through technological sleight of hand, a cunning trick, a sorcerer’s illusion transforming the world into a negative of itself, into its opposite, then calling it progress.

Hyperreality plays a trick on the mind, a self-induced hypnotism on a mass scale, duping us by our technological recreation into accepting a false reality as truth. Like Cypher from the movie The Matrix who chose the easy and pleasant simulated reality over the harsh conditions of the “desert of the real” in humanity’s fictional war against the computer, he chose to believe a lie instead of the truth.{16}

The Devil is a Liar

A lie plays a trick on the mind, skillfully crafted to deceive through partial omission or concealment of the truth. The lie is the devil’s (devil means liar) only weapon, always made from a position of inferiority and weakness (Revelation 20:3, 8). A lie never stands on its own terms as equal to truth; it does not exist apart from twisting (recreating) truth. A lie never contradicts the truth by standing in opposition to it.

A lie is not a negative (no) or a positive (yes), but obscures one or the other. It adds by revealing what is not there—it subtracts by concealing what is there. A lie appears to be what is not and hides what it really is. “Satan disguises himself as an angel of light” (2 Corinthians 11:14).

A lie does not negate (contradict) or affirm truth. Negation (No) establishes affirmation (Yes). Biblically speaking, the no comes before the yes—the cross then the resurrection; law first, grace second. The Law is no to sin (disobedience); the Gospel is yes to faith (obedience). Truth is always a synthesis or combination between God’s no in judgment on sin and His yes in grace through faith in Jesus Christ. “For the Law was given through Moses; grace and truth were realized through Jesus Christ” (John 1:17). Law without grace is legalism; grace without law is license.{17}

www.probe.org/law-and-grace-combating-the-american-heresy-of-pelagianism/

The devil’s lie adds doubt to the promise of God; “Indeed, has God said, ‘you shall not eat from any tree of the garden’?”(Genesis 3:1 NASB) It hides the promise of certain death; “You surely will not die” (Genesis 3:4). The serpent twists knowledge into doubt by turning God’s imperative, “Don’t eat!” into a satanic question “Don’t eat?”{18}

But it is Eve who recreates the lie in her own imagination. “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Genesis 3:6).{19}

Sight incites desire. We want what we see (temptation). Eve was tempted by “the lust of the eyes” (1 John 2:16) after seeing the fruit, then believed the false promise that it would make her wise. “She sees; she no longer hears a word to know what is good, bad or true.”{20} Eve fell victim to her own idolatrous faith in hyperreality that departed from the simple trust in God’s word.{21}

The Void Machine

Media (television, cell phone, internet, telecommunications) is a void machine.{22} In the presence of a traditional social milieu, such as family, church or school, it will destroy its host, and then reconstruct it in its own hyperreal image (Simulacra). Telecommunication technology is a Trojan Horse for all traditional institutions that accept it as pivotal to their “progress,” except prison or jail.{23}. The purpose of all institutions is the promotion of values or social norms, impossible through the online medium.

Media at first appears beneficial, but this technology transforms the institution and user into a glorified version of itself. The personal computer, for example, imparts values not consistent with the mission of church or school, which is to bring people together in mutual support around a common goal or belief for learning and spiritual growth (community). This is done primarily through making friends and forming meaningful relationships, quite simply by people talking to each other. Values and social norms are only as good as the people we learn them from. Values must be embodied in order to be transmitted to the next generation.{24}

Talking as the major form of personal communication is disappearing. Professor of Communications John L. Locke noted that “Intimate talking, the social call of humans, is on the endangered species list.”{25} People prefer to text, or phone.{26} Regrettably, educational institutions such as high schools and universities are rapidly losing their relevance as traditional socializing agents where young people would find a potential partner through like interests or learn a worldview from a mentor. What may be gained in convenience, accessibility or data acquisition for the online student is lost in terms of the social bonds necessary for personal ownership of knowledge, discipline and character development.{27}

An electronic community is not a traditional community of persons who meet face to face, in person, in the flesh where they establish personal presence. Modern communication technologies positively destroy human presence. What philosopher Martin Heidegger called Dasein, “being there,” (embodiment or incarnation) is absent.{28} As Woody Allen put it, “90 percent of life is showing up.”{29} The presence of absence marks the use of all electronic communication technology. Ellul argued, “The simple fact that I carry a camera [cell phone] prevents me from grasping everything in an overall perception.”{30} The camera like the cell phone preoccupies its users, creating distance between himself and friends. The cellphone robs the soul from its users, who must exchange personal presence for absence; the body is there tapping away, but not the soul! The cell phone user has become a void!{31}

The Power of Negative Thinking

According to popular American motivational speakers, the key to unlimited worldly wealth, success and happiness is in the power of positive thinking that unleashes our full potential; however, according to obscure French social critics the key to a meaningful life, lived in freedom, hope and individual dignity is in the power of negative thinking that brings limits, boundaries, direction and purpose.

Negativity gives birth to freedom, expanding our spiritual horizons with possibilities and wise choices, which grounds faith, hope and love in absolute truth, giving us self-definition greater than our circumstances, greater than reality of the senses. To freely choose in love one’s own path, identity and destiny is the essence of individual dignity.

According to French social critics Jacques Ellul and Herbert Marcuse, freedom is only established in negation that provides limits and boundaries, which tells us who we are. Technological hyperreality removes all natural and traditional limits in the recreation of humanity in the image of the cyborg. The transhuman transformation promises limitless potential at the expense of individual freedom, personal identity and ultimately human dignity and survival.

www.probe.org/into-the-void-the-coming-transhuman-transformation/

All limitless behavior ends in self-destruction. Human extinction looms over the technological future, like the Sword of Damocles, threatening humanity’s attempt to refit itself for immortality in a grand explosion (nuclear war), a slow poisoning (ecocide) or suicidal regressive technological replacement. Stephen Hawking noted recently that technological progress threatens humanity’s survival with nuclear war, global warming, artificial intelligence and genetic engineering over the course of the next 100 years. Hawking stated, “We are not going to stop making progress, or reverse it, so we must [recognize] the dangers and control them.”{32}

In asserting “NO!” to unlimited technological advance and establishing personal and communal limits to our use of all technology, especially the cell phone, computer and TV, we free ourselves from the technological necessity darkening our future through paralyzing the will to resist.{33}

After we “JUST SAY NO!”{34} to our technological addictions, for instance, after a sabbatical fast on Sunday when the whole family turns off their electronic devices, and get reacquainted, a new birth of freedom will open before us teeming with possibilities. We will face unmediated reality in ourselves and family with a renewed hope that by changing our personal worlds for one day simply by pushing the off button on media technology we can change the future. Through a weekly media fast (negation) we will grow faith in the power of self-control by proving that we can live more abundant lives without what we once feared absolute necessity, inevitable and irresistible. “All things are possible with God” (Mark 10: 27). When we exchange our fear of idols for faith in the Living God the impossible becomes possible and our unlimited potential is released that will change the world forever!{35}

I see trees of green, red roses, too,
I see them bloom, for me and you
And I think to myself
What a wonderful world.

I see skies of blue, and clouds of white,
The bright blessed day, the dark sacred night
And I think to myself
What a wonderful world.

The colors of the rainbow, so pretty in the sky,
Are also on the faces of people going by.
I see friends shaking hands, sayin’, “How do you do?”
They’re really sayin’, “I love you.”

I hear babies cryin’. I watch them grow.
They’ll learn much more than I’ll ever know
And I think to myself
What a wonderful world.{36}

“[I]f man does not pull himself together and assert himself . . . then things will go the way I describe [cyborg condition].” – Jacques Ellul{37}

Notes

1. Jacques Ellul, The Humiliation of the Word (Grand Rapids: Eerdmans, 1985), vii.

2. Aerosmith, Eat the Rich, “Livin’ on the Edge,” Sony, 1993.

3. The same is true of the game last night—I caught the highlights on ESPN—no difference really—it never happened! The Presidential debates, my Facebook page, 911, televangelism, the online (electric) church: all reproductions, all exist at the level of Santa Claus in a dreamy, surreal world not really real: hyperreal, really!

4. French social critic Herbert Marcuse (1898-1979) described dimensional reduction in human nature through the process of “mimesis” very similar to Baudrillard’s conception of simulacra (technological simulation) and Ellul’s la technique (technological order). Mimesis eradicates all protest and opposition to the prevailing technological normalcy and silences all conscientious objections to the obvious or self-evident benefits (taken for granted) and blessings of technological progress. Like a frontal lobotomy when a section of the brain is removed that leaves all necessary automatic biological functions but removes the capacity to higher critical thinking, effectively silencing all differences, removing unique personality, individuality, and private space. The person is reduced to one dimension without the critical higher thought process or skills. Mimesis or mimicry transcends the adjustment phase to new technology known as Future Shock and brings the population into a direct and immediate relationship with the technological environment comparable to prehistoric and primitive cultures in their relationship to their natural milieus, climates and habitats. Mimesis replaces the traditional social environment with a technological one, an imitation or mimicry (simulacra). Mimesis removes the ability to feel alienation. Through reduction of the individual to a cell (atomization) in the social body, one never feels out of place, discomfort or disease, etc., because there is no longer any sense of individuality or difference. Anesthetizing the soul kills the pain of maladjustment to modernity leaving all feelings alike; joy is indistinguishable from hate. What do people feel after a lobotomy? They feel nothing, comfortably numb describes postmodern sentimentality.

Mimesis reduces the population to impulsive consumers. Material goods tie us to the system. “People recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment. The very mechanism which ties the individual to his society has changed and social control is anchored in the new needs it has produced” (Herbert Marcuse, One-Dimensional Man: Studies in Advanced Industrial Society [Boston: Beacon Press, 1964], 9). People are in love with their technology. Consumer objects express passion and spirituality; “For example, cars are not simply neutral transportation objects but beloved expressions of soul.” Their self-image is locked in the kind of cars they drive, houses they live in: “From teen dreaming about a hot set of wheels to the self-imagined sophisticate, it is image that dictates our purchase . . . Most of us can’t imagine why anyone would buy a Hummer except to flaunt his financial ability to conspicuously consume . . . . Anyone who doubts the role of image needs only drive a rust bucket” (Lee Worth Bailey, The Enchantments of Technology [Chicago: University of Illinois Press, 2005], 7). “Image is everything!” Modern technological materialism has become the antithesis of the Christian way of life. Jesus said, “A man’s life does not consist in the abundance of his possessions” (Luke 12:15).

5. Orders of Simulacra:

Renaissance: Copies of Original

Industrial: Mass Production of Original

Hyperreality: Recreation of Original

Metastasis: Reverse effects of the hyperreal stage of simulacra proliferate, comparable to the spread of cancerous tissue. “Metastasis: the transfer of disease from one organ or part to another not directly connected with it” (Benjamin F. Miller and Claire Brackman Keane Encyclopedia and Dictionary of Medicine and Nursing [Philadelphia: Saunders, 1972]). Hyperreality “more real than real” purports to be a technological improvement on nature and “the signs and symbols,” (language) and institutions of traditional society, “better than real;” however, despite the apparent success of the hyperreal stage to deliver on its promise of improvement or “progress,” opposite results threaten social stability. Disneyland gets boring. Media technology isolates people rather than bringing them together. Social media turns out to be anti-social. The automobile extends the commute to work. The computer increases the average work load and illiteracy, reduces jobs, depersonalizes individuals, kills privacy, creates universal surveillance, makes pornography and depictions of violence readily accessible to children. The cell phone is actually an excellent bomb detonating device. The computer atrophies human intelligence, logic, and thinking (creative and problem solving skills); through societal dependence on the computer people have forgotten how to think for themselves, and solve problems in any other way. The computer is not a simple tool used to organize knowledge, making it readily accessible, but as the centralizing technology through the digitalization process it recreates the world in its own image. Instead of happiness, the technological order is producing mass neurosis evident in the increase in depression, anxiety, attention deficit disorder, anorexia, bulimia, suicide and the mass inability to differentiate between reality and illusion.

Metastasis in the Orders of Simulacra according to Baudrillard also reflects Jacques Ellul’s critical technological analysis in his assertion of the law of diminishing returns (law of reverse effects), The Technological Bluff (Grand Rapids: Eerdmans, 1990). Once the threshold of reversal in technological progress is reached, a saturation point, beyond which any further advance is completely unnecessary (and thus further progress despite mass optimism) will produce reverse or opposite effects than intended. The technological threshold is reached when new technology is imposed on the population which was unnecessary prior to its invention. When necessity for a new technology appears after its invention the threshold of beneficial effects inverts and harmful consequences, side effects—intended or not—rapidly multiply. There is no use or felt needs for much of the technology developed in the 20th century; TV, computer, jet engine, rockets, atom bomb, cell phone, innumerable widgets and gadgets, so use is found and need artificially created. People have no felt need for a technology that does not yet exist. When useless technology is developed for its own sake (knowledge for knowledge’s sake), rather than liberation it displaces the good of mankind to the glory of God as its object or telos and becomes an end in itself. The general population never asks for new technology; rather, technology is developed according to the technological imperative—whatever can be done should be done. Its beneficial use is unquestionably assumed and its use promoted through mass advertising and commercials (technological propaganda), and in short order a new necessity is added to the litany of technological requirements. As the list of “must haves” and “can’t live without” grows in order to keep pace with the tempo of modern life, users voluntarily surrender their freedom for self-imposed technological necessity, blissfully unaware of any potential side-effects or untoward consequences.

The technological condition may be compared to generational slavery. Those born into servitude accept it as normal. The “happy slave” remains so through refusal to recognize his condition as “slave.” He embraces the world as he finds it with all his material needs and appetites satiated. There is no reason to protest, compounded by the fact that he has no ability to do so. A slave will always remain a slave until he recognizes that he is a slave. And without an intellectual horizon to lift him above his condition as a real possibility he will forever remain a slave. The first step to freedom for the slave is to recognize his condition of slavery and the possibility of a different way of life through self-determination, but that is impossible without a degree of abstract analysis and a measure of critical reason. Comparatively, technological determinism imposes its frightful inescapable necessity as a natural order without a meaningful future beyond the present way of life. In stripping society of critical ability to reason and negate that order from a metaphysical view, humanity has lost its only absolute reference point outside its own limited existence and above its concrete situation from which to criticize technology and bring it under ethical control and moral limitation. God is greater than any technological idol made by human hands and provides an immovable ground from which humanity can reassert control, but mankind’s Creator, Savior and Helper does him no good if he does not believe in his power or worse confuses it with the status quo, so that the apocalyptic power of God’s confrontational judgment that leveled Babel (Genesis 11), Egypt (Exodus), Jerusalem and Rome is convoluted through blessing the technological utopia as New Atlantis.

The idolization of technology follows in the wake of modern science and rationalism but has a dehumanizing effect rather than amelioration. New technology brings new necessity and demands rather than freedom that exacts its price from humanity and nature, resulting in a much more complicated and dangerous world. The Apostle Paul stated that if we have food and shelter we should be content (1 Timothy 6:8). The accumulation of material things beyond meeting basic needs becomes a new burden, an added necessity not there before, resulting in bondage not freedom. People are owned by their possessions, must work harder for their technology and have been reduced to cogs in the wheel of progress rather than individuals with inherent value made in the image of God. From electricity, to phones, appliances to automobiles to computers, cell phones, ad infinitum, ad nauseam each new technology begins with the promises of convenience and improving modern life by making it faster, then through habitual use it becomes necessary, eventually addictive. From the basic material needs of food and shelter modern life has added dishwashers, microwave ovens, vacuum cleaners, TVs, cars, computers and most recently the cell phone as necessary for life in modern times. The devaluation of human life pays for the technology that is developed for the sake of expanding the frontiers of knowledge and exploration rather than creating the condition of freedom. Human freedom is lost with each new artificial technical necessity, resulting in an increasingly nihilistic society; where power increases, choice is lost, resulting in increased meaninglessness. Nihilistic sentiment develops along with technological power; “We know that power always destroys values and meaning . . . Where power augments indefinitely there is less and less meaning” (Jacques Ellul, Perspectives on Our Age [New York: Seabury, 1981], 45). Technological necessity proliferates along with technological power over nature, reducing the scope of available choices, options or way of life that differs from those ensnared in the modern mechanized mainstream. What possibilities for a decent way of life are open to those who own neither car nor home, do not use a cell phone or computer, or possess at least a college degree? How successful will any corporate organization, church, school or business be if it does not use modern communication technology, radio, TV, computer or advertising techniques (propaganda) to promote its cause or product? As the world conforms itself to technological necessity, “you must get a cell phone and use a computer or risk getting left behind,” it loses touch with the reality outside these devices, which is reduced and recreated online. For example, the traditional “church service” where believers join together in the unity of faith around the communion table as community and family becomes the embarrassing forgery of a lone spectator in front of a one dimensional monitor.

6. Paul Tillich, The Spiritual Situation in Our Technical Society (Macon, GA: University Press, 1988), 7. “Tillich describes the creation of a ‘second nature’ that results from science’s attempt to control nature. Second nature in turn subjects man to the same domination he wishes to exert over nature, making himself subject to the very thing he had created to liberate him” (Lawrence J. Terlizzese, Trajectory of the 21st Century: Essays on Theology and Technology [Eugene, OR: Resource Publications, 2009, 155]).

7. Baudrillard’s description of Simulacra is reminiscence of Herbert Marcuse’s depiction of “Mimesis” in One-Dimensional Man. Mimesis: the total identification of the individual with technological environment that mimics, apes or imitates historical social conditions, for example the city replaces nature, the automobile replaces the horse and carriage, TV replaces the family hearth, social media substitutes for personal relationships. Muk-bang replaces family members at the dinner table, traditional institutions that requires a personal presence, school and church, are rapidly transferring to the online medium. Likewise Jacques Ellul in The Technological Society describes technological advancement or “la technique” as creating a new environment, one that overlays both the natural and historical social environments with an urban/industrial/digital one.

8. Braden Allenby and Daniel Sarewitz, The Techno-Human Condition (Cambridge, MA: MIT Press, 2011), 1-13; Humans Need Not Apply, CGP Grey, 2014. The Transhuman Transformation is the ultimate in works salvation that lifts humanity to the next stage in evolutionary development through technological immortality or digitalized godhood that replaces all his physical corruptions with artificial replacements in the simulated heaven of a computer server. The computer does not dominate the will of humanity, enforcing universal peace through fear of annihilation as in the movie Colossus: The Forbin Project (1970), but assimilates humanity digitally and recreates it in its own image or highest ideal. The robots are not taking over, rather humanity is surrendering its will and decisions to the computer in tired resignation of life which has become too difficult by its own design.

9. “O LORD . . . What is man that you are mindful of him or the son of man that you visit him? For you have made him a little lower than the angels and crowned him with glory and honor” (Psalm 8:4, 5). “Angels,” Elohim (God) in Psalm 8:5 refers to the divine visitation (theophany) mentioned in verse 4, the Angel of The LORD, i.e., Genesis 18; 19; 22:15; 32:24-32; Exodus 12:12, 13. Humanity was made highest in God’s created order, below the creator and above the angelic host in the chain of being; “Don’t you know you will judge angels?” (1 Corinthians 6:3). Angels are “ministering spirits sent to minister to the heirs of salvation” (Hebrews 1:14).

10. We are not saying one cannot reduce a complicated argument, book, movie etc., to its main points in outline form. We are saying that reduction does not replace the original, as somehow “better.” A well-done outline does not alleviate the audience’s responsibility to discover for itself, to pick up and read, but will inspire the audience to do so. Reading Calvin’s Institutes, or Augustine’s City of God or Thomas’ Summa Theologica in PowerPoint or Cliff Notes is comparable to watching the Super Bowl in highlights instead of in its entirety from kickoff.

The proliferation of the digital camera as appendage to the cell phone has created the absurd phenomenon of reduction of reduction in the class room. As the PowerPoint slide has allowed professors to reduce all learning to three pertinent bullet points per slide, so students have followed their cue in picturing the text (taking a picture of the slide). Instead of suffering the laborious and tedious task of jotting down a simple outline in a note book, a helpful mnemonic practice, they take a picture of it, reducing the slide to digital acknowledgement and temporary storage before deletion, in order to make room for the pictures of tomorrow night’s Harry Potter costume gala. Education isn’t what it used to be, it just isn’t!

11. Jean Baudrillard, Simulacra and Simulation, 166 ff.

12. Umberto Eco, Travels in Hyperreality (New York: HBJ, 1986), 43.

13. The projections of visual media may have their origins in “the desert of the real” as Baudrillard puts it, but what the spectator sees on his screen, monitor or photograph should not be confused with “reality,” but recreated reality mediated through an electronic medium. Marshall McLuhan’s famous maxim for media analysis, “The medium is the message,” undergirds this critical understanding of media technology. Any fan of live entertainment or sports knows immediately that TV broadcast of a live venue is an entirely different event than being there live behind home plate or on the fifty yard line. Preference for the surreal, sterilized, cartoonish, Apollonian images on TV and in film, rather than seeing the actual blots, blemishes and facial scars of people, perspiring athletes or hearing the crack of the bat is not the central moral issue, which does not come down to preferences, which are already conditioned by excessive media exposure at an early age. The failure to distinguish between reality and hyperreality constitutes the greatest dangers of the technological simulacra. When the general audience mistakes or confuses the hyperreal for reality, it allows itself to be deceived. When it believes what it sees on TV to be the literal unbiased truth, when in fact TV broadcasts a highly opinionated reconstructed version designed to transport its audience to a dream-like existence, the audience loses touch with reality and becomes immune to moral conscience, guilt and remorse for its actions—for example, war, ecological destruction, racism, etc. Group deception and delusion is rooted in personal inability to distinguish fact and fantasy, reality and illusion creating a strange self-hypnotic mass psychosis, easily persuaded by the predominate image projected into its thinking. “Brainwashing” or “mind control” are not the best choice of words, yet the terms still resonate for many people in describing the immediate effects of visual media on the audience. Electronic media bypass the rational process and speaks directly to the emotional or subconscious. Media effects the shaping of behavior through mass appeal of image, a reproduction of reality framed in drama and grounded in the erotic (sex appeal), moving the mass to do something (doing is being), buy, give, join, fight, etc., without the ballast of critical reflection that will spare a people from rushing headlong into disaster. The irrational nature of the emotional appeal was the cause for Plato’s expulsion of artists, musicians and dramatists from his fictional utopia The Republic. By allowing irrational appeal free reign, the public loses the appeal to critical reason as the measure of truth and the people become prone to deception and mass manipulation by a tyrant. Likewise Jesus urges all to pause in rational reflection, “to count the cost” like a king going to war or building a tower, before deciding to follow him (Luke 14:25-33).

The failure to discern the difference between reality and illusion in mass and social media is due to the intoxicating effects of hyperreality and the loss of critical reason in the public’s media consumption. Electronic media numbs awareness to reality and allows escape to fantasy, as the universal soma (perfect drug from Huxley’s fictional tale Brave New World). The condition of intoxication or “drunkardness” is one of self-induced madness, so the self-hypnotic condition of electronic media creates a similar neurosis. Karl Marx criticized religion as “the opiate of the people,” accurate for the masses living in the industrial conditions of the 19th century, but obsolete as a description of the masses since the invention of television, which has replaced religion as the opiate of the people.

When image dominates a societal mindset and learning, emotional (sex) appeal moves the population in mass conformity or group behavior that ousts critical reason in herd mentality, subject to the whims of the image makers, propagandists, clergy, advertisers, etc. Ellul noted two orders of thinking determined by the means of learning: image and language. Image learning presents knowledge as a totality, each image is a world, complete and ready-made, certain of its own truthfulness, imparting its information instantly so long as we occupy the same space as the image. “The image conveys to me information belonging to the category of evidence, which convinces me without any prior criticism” (Ellul, The Humiliation of the Word, 36). The image impresses itself on the character of the learner through unconscious acceptance that does not follow the logical sequence of language from start to finish, beginning to end but produces a haphazard collage of contradicting light totalities that appeal immediately to the moment (instant gratification). Image based learning produces a monolithic mentality or stereotypical thinking and prescribed behavior. Critical reason is never allowed to assert differences; extremes are normalized so that everything is accepted. This is very apparent in the current PC orthodoxy widely accepted in the Millennial generation, the first generation raised on the computer, that stupidly pontificates that any assertion of difference between sexes, races, religion, etc., etc., amounts to “hate-crime.” For example, the gay lifestyle is no longer an acceptable alternative to monogamy but now has legal sanction as part of the mainstream establishment, despite its irrational and unnatural character. Islam is accepted as a religion of peace and compatible with Western democracies, yet no proof is ever offered to support this claim from the history of Islam. And the universal inanity of technological neutrality that provides the false sense of individual control over technological use, rapidly degenerates to technological necessity and inevitability of technological progress in actual daily behavior. Technology cannot be both neutral in its character under control of human choices and necessary or not under control of human choices, but autonomous (developing according to its own inner logic) at the same time; yet this inherent contradiction is completely ignored by all advocates of unlimited technological progress, Transhumanists, Futurists or simply all those who feel invested in the latest innovation: intellectuals, preachers, writers, professors, technogeeks, technognostics and technophiles. The smartest people in society appear completely oblivious to the contradiction of believing that technology is neutral in its essence yet necessary in application, rationalizing its rapid acceleration, not because they are bad people but because their thinking is dominated by the image of unlimited progress and human perfectibility projected onto them from the computer, rather than a rational way of thinking growing out of the book and lecture. Computerization of all human life creates the cardinal value of speed for its own sake (faster is better), which necessarily leads to nonlinear or irrational (emotional) learning through images because it is easy, instant, and unconscious, producing stereotypical categories and behavior. The word expressed in speech and writing produces opposition to image domination of the computer because it is slower, linear and critical.

The second order of thinking Ellul says comes from language or the spoken and written word which must follow an arduous task of connecting letters, words, sentences and thoughts to each other through the process of speaking, reading and writing which follows the contours of logical sequence in step by step growth in knowledge and reason. Language learning does not begin with the self-asserting certainty of the totalitarian image, but develops progressively from “the unknown to uncertain and then from the uncertain to the known.” (Ellul, The Humiliation of the Word, 36); dialectically including doubt, objection, protest or difference in the attainment of knowledge. Language is rational, self-aware or conscious, certain of what it knows but never exhaustive in its claim to absolute total knowledge, therefore it remains critical or open to differences of opinion and further learning; there is always something new to learn, discover and explore. Language allows for personal identity through individual choices that are free but never absolute or final beyond correction or criticism. In the total world imposed by the image, knowledge is absolute with nothing new possible, therefore it must be accepted uncritically.

Because language is rational it also produces the highest standards in ethics and morality-rooted individual values and beliefs. Rationalism always produces the greatest moralism. In the ancient world the rational school of philosophy (Stoicism) based on their belief in logos (universal reason) was also the most ethical in their practice of universal peace, and equality. In world religions Buddhism stands as the most rational in its beliefs of simple universal truths leading to practical moral behavior (Four Noble Truths: life is suffering, suffering is caused by selfish desire, suffering is alleviated by limiting selfish desire, curb selfish desire through the practical application of the Eightfold Path). Modern Rationalism culminating in the 19th century was also one of the profoundest in moral character in all strata of society, education, politics, economics and religion. The ethic of love rooted in the Fatherhood of God and Brotherhood of Man was considered the essence of Christianity in the 19th century (Harnack, What is Christianity?). The Jewish rabbinical approach to learning through language is legendary for its rationalism and strict legalism as well as its Islamic counterpart in the Muslim devotion to the Koran, Sharia Law and iconoclasm.

In the second order of language, ethics are grounded in personal choices as a product of rational criticism, which allows for meaningful differences of opinion and the free creation of values. In the first order of image learning, all views are standard and all behavior an expression of group conformity. “The image tends . . . to produce conformity, to make us join a collective tendency” (Ellul, The Humiliation of the Word, 35). Thus the two orders of thinking are opposed to each other. The first order in totalitarian fashion is in the process of eradicating the second order through purging critical reason from the mindset of the population like a mass spiritual lobotomy that removes part of the brain that contains the higher function of reason and abstract thought process. The image overwhelms the word through reduction and then removal and remaps the collective mind to think accordingly, freedom of thought is left open as possibility only because most people cannot think for themselves but are programed through media saturation. Note the drift in social media from glorified email responses on Facebook to the forced shrinkage of the word to 120 characters on Twitter, to finally pictures only on Tumblr, and Instagram. The second order in critical toleration of the image does not want to eradicate it, but put image in its place, not as an expression of truth or reality but a simple illustration in service of the word and higher critical function of human nature through which humanity creates its self-definition, limits and significance. The second order of language thinking does not separate rational discourse in philosophy from a dramatic presentation in literature, or the arts, film or TV, etc. The Twentieth Century French Existentialists demonstrated the compatibility of rational discourse through abstract prose and exposition and the concrete embodiment of their ideas in dramatic forms such as plays, novels and movie illustrations. Jean Paul Sartre, Albert Camus, Gabriel Marcel wrote the most penetrating philosophical analysis of the modern condition of alienation as well as the greatest poetic description of modern despair and hope, for example, compare Sartre’s tome Being and Nothingness with his play “No Exit” or Camus’ essay on The Myth of Sisyphus to his novel The Stranger. Theologian Paul Tillich argued likewise that art serves as the spiritual barometer of culture. Through rational analysis of art, literature and drama the church will gain a better read on the spiritual climate of the society it hopes to evangelize and better tailor its message of the gospel to the concrete situation expressed through peoples felt needs. Even Jacques Ellul the leading social critic of visual media and advocate of word over image adopted a similar method of point and counter point as the existentialists by pairing the most penetrating sociological analysis of technology, raising the question how to limit autonomous technique and answering it with an allegorical interpretative method of the biblical text under the respectable umbrella of Barthian theology through his ethic of limits or nonpower. Compare The Technological Society to his biblical exposition of Genesis in The Meaning of the City.

14. On Facebook, friends can number into the thousands. New friends are just a click away; you don’t even have to know them or even meet them to be friends. Aristotle said that friends are the people we eat with every day. Simple enough to grasp, but what does an ancient Greek philosopher know compared to the moguls of social media?

15. Baudrillard and Eco validated Gasset’s thesis in Revolt of the Masses that science and technology sows the seeds of its own demise by elevating the mass of humanity through its values of discovery, invention and discipline, yet the mass revolt against those values that brought them to dominance. This is the same basic thesis that argues we are the victims of our own success as applied to capitalism and the accumulation of wealth. One generation works to achieve a level of wealth that the next generation inherits with all the benefits of wealth but none of the sacrifice of the previous generation. Therefore it squanders it not knowing the value of wealth not having to work for it and being raised in privilege.

Gay Marriage is another recent example of simulacra. The hyperreal replaces the real with a copy made in our own image. Contemporary society is under a spell, thinking it can remake the institution of marriage founded in the Bible between one man and one woman (Genesis 2 and Matthew 19) to include its opposite or whatever the courts deem acceptable; eventually the courts will accept the union of people and their pets. Already the Disney Corporation has changed the name of The Family Channel to Free Form, an ominous precursor to the dissolution of meaning to the sacred word family in American popular culture and its reprobate legal system.

16. Reality and Truth are not coequal or synonymous terms, but signify different metaphysical orders. Ellul noted that the unity of reality and truth expresses “the unity of being” (Ellul, Humiliation of the Word, 96), or the right relationship between the Creator and his creation. Truth belongs to God’s essence alone, as the One Eternal Absolute. Reality expresses the multifaceted finite human concrete situation. When our reality aligns with God’s truth we experience the peace of redemption that passes understanding, harmonious being. Reality is the realm of sight that leads us away from the truth of the invisible God who cannot be seen and is found only through the word (speech, talk, conversation, discourse, lecture, song). The visible is the realm of false idols incarnated as very real visible powers (gods): Money, the State, and Technology (Ellul, The Humiliation of the Word, 94, 95). The order of reality is the order of human life which Nietzsche argued may include error. “Life no argument—We have fixed up a world for ourselves in which we can live-assuming bodies, lines, planes, causes and effects, motion and rest, form and content: without these articles of faith, nobody now would endure life. But that does not mean that they have been proved. Life is no argument; the conditions of life could include error.” (Friedrich Nietzsche, The Gay Science (New York: Vintage, 1974), 177 [121]). Iconoclasm then becomes the mission of the church as it proclaims the gospel and demolishes spiritual strong holds which is the battle for the mind “destroying speculations . . . raised up against the knowledge of God” (2 Corinthians 10:3-6); “iconoclasm is always essential to the degree that other gods and other representations are manifested . . . Today reality triumphs, has swept everything away and monopolizes all our energy and projects. The image is everywhere, but now we bestow dignity, authenticity and spiritual truth on it. We enclose within the image everything that belongs to the order of truth” (Ellul, The Humiliation of the Word, 94, 95).

17. In terms of an ethic of technology biblical truth translates as limit before use or law before license. For example, When adults set time limits on media use for their children anywhere from twenty minutes to an hour of screen time be it TV, computer or cell phone, they are practicing an ethic of technology.

Social critic Jacques Ellul stated; “The ‘yes’ makes no sense unless there is also the ‘no’ . . . the no comes first, death before resurrection. If the ‘No!’ is not lived in its reality the yes is a nice pleasantry, a comfort one adds to one’s material comfort, and as Barth has conclusively shown the No is included in the gospel” Quoted in Lawrence J. Terlizzese, Hope in the Thought of Jacques Ellul (Cascade: Eugene, OR, 2005), 127; Jacques Ellul, False Presence of the Kingdom, 25.

18. Original Divine Command: “From any tree of the Garden you may eat freely, but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die” (Genesis 2:16, 17 NASB).

Satanic Recreation of the original command: “Indeed, has God said, ‘You shall not eat from any tree of the garden’”(Genesis 3:1 NASB).

Imperative turns into question through a simple shift in voice emphasis, “Don’t eat!” to “Don’t eat?”, inciting disobedience instead of obedience as its effect, confusing the knowledge of good and evil.

19. The hyperreal replaces the real with a copy made in our own image. A copy is never greater than the original and to believe that a glorified reduction, a snap shot somehow surpasses the original shows just how far along the popular delusion has advanced. Simulacra is portent to antichrist: “The one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false in order that they all may be judged who did not believe the truth, but took pleasure in wickedness”(2 Thessalonians 2:9-12). Mass media qualifies as “a deluding influence”: remaking the image of God in the image of an image. “Language is unobtrusive in that it never asserts itself on its own. When it [mass media] uses a loudspeaker and crushes others with its powerful equipment, when the television set speaks, the word is no longer involved, since no dialogue is possible. What we have in these cases is machines that use language as a way of asserting themselves. Their power is magnified, but language is reduced to a useless series of sounds which inspires only reflexes and animal instincts” (Jacques Ellul, The Humiliation of the Word, 23).

The first commandment teaches that “You shall not make any graven images . . . you shall not bow down to them nor worship them (Exodus 20:4, 5). The construction of image is always a reduction from an original and imperfectly copies what it claims to represent; presenting a false image of God, an idol. The idol transforms its worshipers into its own image. All those who worship idols become like them (Psalms 115).

By worshiping the creature humanity dehumanizes itself by bowing down to the created order lower than itself. The prohibition against worshiping idols is meant to spare God’s people from corrupting God’s glory by reducing the invisible Creator to the visible creation and enslaving themselves to the works of their own hands. Idolatry exchanges “the glory of the incorruptible God for an image in the form of corruptible man . . .” (Romans 1:23). The idol is the construction of man, representing his ideal of God (image) in his own image, which in turn recreates man as slave in the image of the idol. Here we see perfectly in the biblical model of idolatry, the same Transhumanists enterprise of constructing an ideal image (cyborg) in the image (mankind) of an image (the computer), leading not to human ascendance or godhood but dehumanization or slavery by placing humanity lower than its own creation (the cyborg condition). Man builds an idol he thinks represents God which in truth is a reduction of the glory of God into the image of the creature and lowers himself through worship of the false image of God making himself a slave to a thing that appears real but really does not exist outside of humanity’s faith in its own self-projection.

The first commandment prohibits “graven images” the invisible God cannot be seen in the works of human hands (Acts 17). All images of God are an affront to his holiness and danger to his children. Idols reduce God to the false image which then further reduces worshipers.

Iconoclasm is the central liberation mission of the church in its declaration of the gospel.

“No one can see God and live” (Exodus 33:20). “Images are incapable of expressing anything about God. In daily life as well, the word remains the expression God Chooses. Images are in a completely different domain—the domain that is not God and can never become God on any grounds” (Ellul, The Humiliation of the Word, 91).

20. Ellul, The Humiliation of the Word, 96.

21. God’s revelation comes only through the spoken word received by faith never through sight, which must remain subservient to the oral, spoken invisible message. “Faith comes from hearing and hearing by the word of Christ” (Romans 10:17). “We look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal” (2 Corinthians 4:18). “We walk by faith, not by sight (2 Corinthians 5:7). “Faith is the assurance of things hoped for, conviction of things not seen . . . By faith we understand . . . Without faith it is impossible to please God” (Hebrews 11). “The righteousness of God is revealed from faith to faith, as it is written; ‘The righteous live by faith’” (Romans 1:17). “Set your mind on things above [the invisible Christ, “the way, the truth and the life”], not on the things that are on earth [the visible, material, tangible, concrete reality of the present world].” “Fixing our eyes on Jesus the author and perfecter of faith” (Hebrews 12:2). The aural, auditory sense or put simply the ear is the organ of perception and faith never the eyes. Sight brings only doubt; despite popular opinion seeing is not believing, but unbelief. The desire to see the truth is rooted in doubt and unbelief; “Unless I see . . .” doubting Thomas said, “. . . I will not believe” (John 20:25). “Blessed are they who have not seen and yet believe” (John 20:29). “Sight played an enormous role in the Fall and caused all of humanity and language to swing to its side. Under these circumstances, it is understandable that the Bible so often relates sight to sin. Sight is seen as the source of sin, and the eye becomes the link between reality and the flesh. The eye is seen as the focusing lens of the body (but only of the body). The Bible speaks of the lust of the eye and of the eye as the source and means of coveting. Now we know that covetousness is the crux of the whole affair, since sin always depends on it. “You shall not covet” (Ex. 20: 17) is the last of the commandments because it summarizes everything—all the other sins” (Ellul, The Humiliation of the Word, 100, 101). Because Eve looked upon the fruit, she lusted after wisdom, the knowledge of good and evil, a possession she desired but did not work for or earn that did not belong to her. “Eve coveted equality with God . . . She coveted autonomy of decision” (Ellul, The Humiliation of the Word, 101). Lust is born from sight of the material possession. The Tenth Commandment lists a prohibition of desire on what does not belong to us but is rightfully our neighbor’s: his wife, house, domesticated animals and servants, all must first be seen before desired. Today we call these possessions status symbols, spouse, house, cars, money, etc., etc., all the objects of consumer desire that dominate our visual horizon through advertising, commercials and the all-pervasive world of image, which fills us with materialistic greed.

22. Technological convergence brings TV, computer, cell phone, video game (telecommunications) together as one medium. Professor of Philosophy Andy Clark notes that the cell phone is the gateway to the cyborg condition: “The cell phone is, indeed, a prime, if entry-level cyborg technology” (Andy Clark, Natural-Born Cyborgs: Minds, Technologies, and the Future of Human Intelligence [New York: Oxford University Press, 2003], 27). The cell phone has evolved from a clumsy mobile phone into a sleek microcomputer that puts the full resources of the internet at the fingertips of the user.

The computer medium heralds the absolute closing of the human mind and cultural diversity by subverting all ends to its means it creates the condition necessary for total domination of the human spirit. All total systems subvert ends to means in their revolutionary beginning, such as the Napoleonic empire, fascism and communism. “By any means necessary,” or “for the good of the cause” becomes the motto of the radical on the road to totalitarian paradise (Serfdom). The computer coopts all nontechnical areas; in the form of “technical aid and support” subverting their ends by overbearing means. As the absolute single point of convergence for all humanity the computer fixes its own organizational categories on every person, discipline (field) or organization that uses it. The passage of admission to digital utopia is technical conformity (surrender). All nontech people and fields must soon learn the ways of the computer, if they expect to survive in the new universal cyber regime (the technological order). Liberal Arts, for instance no longer exists as a separate track or discipline in a dialectical counter balance to Science. Beholden to the computer for success it has sold its spiritual birth right as moral conscience through cultural critic or prophet to the rational establishment. By way of apt analogy, in the past when churches received State support through official recognition as the established religion they became in effect the court prophets, chaplain’s to the king. They “sold out” to the powers that be, forfeiting their divisive voice. Dissent is never allowed in any total system by definition, otherwise it would not be total. Those who profit from the system are not in a position to disagree with its direction without mortal endangerment. The old maxim “never bite the hand that feeds you” was rigorously applied by the official religions in the past. Likewise, rarely is a critical voice heard today through the prodigious production of liberal arts in media, except for science fiction film. The old dichotomy of art and technology embodied in the Intellectual verses the City model has resolved itself in the computer. Chilton Williamson, Jr. noted the subtle reeducation the older generation of writers must endure in order to practice their craft using the computer. “Writing ought to be, technically speaking, among the simplest and natural of human actions. The computer makes it one of the most complex and unnatural ones. It is nothing less than a crime against humanity, and against art, that a writer should be required to learn how to master a machine of any kind whatsoever in order to write a single sentence. But no writer today can succeed in his craft if he does not learn to become a more or less skillful machine operator first.” (“Digital Enthusiasm” in Chronicles [June 2014, 38.6], 33). The end or goal of writing (to be read by others) has been subverted by means of the computer (Subversion: to corrupt an alien system for different ends from within, for example; primitive Christianity was subverted by the political forces of the later Roman Empire, creating Christendom). Computer subversion of humanity has been repeated simultaneously with writing since the digital revolution in the 1990’s.

By giving children at the earliest age possible a computer to play with and master, turning work into play, the technological oligarchy has guaranteed that they will grow to become computer technicians in some degree and has successfully circumvented the nasty reeducation process necessary to all revolutions in the past. As the product of the digital revolution the Millennial generation has inherited the onerous responsibility of being the first generation raised on the computer as their defining characteristic. They are the first non-national generation, identifiable by digital acuity, video game addiction and the cell phone, rather than by race, gender or creed. The world that they create will ultimately prove their humanity or not.

One machine that can do everything controls everyone, even now as I write an unsolicited advertisement appears on my computer screen telling me that “Technical support is designed to monitor your system for issues.” Positively Orwellian! No greater insidious subtlety to seduce the human spirit than the emerging global technological order has appeared since the Tower of Babel!

All total systems are inherently corrupt and eventually self-destruct.

23. Philosopher Michael Foucault builds on Jeremy Bentham’s purposed panoptic system theory by arguing that Bentham’s proposed universal prison surveillance system that kept prisoners under constant watch has been extended to contemporary society through media saturation. Law Professor Jerry Rosen argues that through social media society has entered a condition he describes as “Omniopticon” where we are all watching each other (The Naked Crowd); Ellul, The Humiliation of the Word, 152; Reg Whitaker The End of Privacy: How Total Surveillance Is Becoming a Reality (New York: New Press, 1999).

24. Hyperreal communities, churches, schools, dating sites do not allow for individual charisma, personal persona, flamboyancy, speech impediments, warts, blemishes, ugliness, beauty, intelligence, everything thing that makes an individual unique disappears behind the brilliance of a cartoon reality.

The modern socialization process once reserved for family, church and community in traditional society has been usurped by media and the State. Socialization is the rather sensitive and all important process through which values are imprinted on youth. Socialization is everything! Society receives its understanding of right and wrong, good and evil in a word normalcy through socialization. In the mission of the church socialization is equal to evangelism. If the church successfully evangelizes a society, converting everyone to the Christian faith, it must then pass those values to the next generation, if it fails to do so it must then start the whole evangelization process over. Regrettably, the American church is learning this lesson the hard way, after surrendering the socialization process of Christian youth to media, and public schools. The most media saturated and technologically adapt generation in human history is rapidly becoming the most nihilistic since late antiquity.

Media transmits collective values directly to the social body by passing the individual consciousness. Mass media transmits its own values of consumption and materialism that traditional family, church and community as social agents cannot compete with according to social critic Herbert Marcuse. Media transmits the values of “efficiency, dream, and romance.” “With this education, the family can no longer compete.” The father’s authority is the first traditional value to fall.(Herbert Marcuse, Eros and Civilization: A Philosophical Inquiry to Freud (New York: Vintage 1955, 88).

25. John L. Locke, The De-Voicing of Society: Why We Don’t Talk to Each Other Anymore (New York: Simon & Schuster, 1998), 19.

26. The only reason people give as to why they use media technology is because of its convenience, it is easier to send an email or text than write a letter and use a postage stamp. However, ease of use and convenience shows lack of understanding as well as accountability. “I use it because it is easy” is hardly a thought-out moral defense for one’s action! And here is where the trap lies for all of us. The history of technology demonstrates that convenient and pervasive use over time slowly turns into necessity. What was once done because it was so easy to do, eventually must be done. TV, computer and most recently the cell phone, these technologies never appeared as necessities but convenience, but now they are irresistible necessities. Convenience turns into necessity because it was so easy to send a text, or email, we have forgotten how to communicate in any other way, or refuse to relearn those old ways. Convenience dulls the spirit and numbs the mind, producing stupidity and apathy by removing all other practices from our intellectual horizon. Beware of anything thing that looks so easy, it is nothing more than a hook to necessity. The old saying, “If it sounds too good to be true it probably is,” applies to technology as well. “Whatever appears to make your life easier right now in the long run may make it more difficult.” Convenience turns into habit, habit turns into need, need turns into addiction.

27. The friendships forged in traditional institutions create the social support network for an individual throughout his professional career. As an online professor I did not know how to write a letter of recommendation for a student I have never met in person. Education has become so dominated by technical learning, all students in essence are studying to be engineers in their field whether teachers, medical practitioners, social workers etc.; they are taught efficient methods as administrators or managers of large groups of people.

28. Martin Heidegger, Being and Time (San Francisco: Harper and Row, 1962).

29. Quoted in Locke, The De-Voicing of Society, 43.

30. Ellul, The Humiliation of the Word, 122. “Even more, it [the camera] keeps me from proceeding to cultural assimilation, because these two steps can be taken only in a state of availability and lack of preoccupation with other matters – a state of “being there.” (Ibid).

31. In line with Baudrillard thesis on the orders of simulacra, popular cell phone use, namely texting, demonstrates regressive effects of the latter stage of simulacra: metastasis or reversal of effects. It is quite common to see people texting and even preferring texting to any other mode of communication, especially phone calling, when it is obviously easier to call and talk than it is to text, time wise and in terms of context and amount of content necessary for successful conversation, yet texting is preferred because of its impersonal nature; people prefer the harder task of texting because it is impersonal, however, impersonal communication is less effective to the point of communication.

32. Radio Times (January 2016). Hawking said bluntly, “I think the development of full artificial intelligence could spell the end of the human race.” Quoted in “Rise of the Machines” in the Dallas Morning News Sunday, February 14, 2016, 1P. Recognizing and controlling the dangers of progress is a call for limits and boundaries to technological acceleration possible only through negation.

33. The fear of living without the necessity that controls us reveals the modern condition of technological determinism. In confronting determinism we must appeal to “the individual’s sense of responsibility . . . the first act of freedom, is to become aware of the necessity” (Ellul, The Technological Society, xxxiii).

Necessity (whatever we fear we cannot live without) is always a limitation placed on human nature, such as the basic biological needs to eat and sleep. Necessity limits freedom and therefore power and ability. Death is also a necessity, without which new life and growth cannot take place. However, death is the last enemy, which is defeated finally in the resurrection of the saints (1 Corinthians 15:50-58). To believe as Transhumanists do that death can be overcome through technological enhancement can only result in abomination. Professor of Computer Science Matthew Dickerson prophetically asks, what if the Transhuman “transformation is based on something that is not true? What will we be transformed into?” (The Mind and the Machine: What it Means to be Human and Why it Matters, Grand Rapids, MI: Brazos Press, 2011), xiv.

34. A campaign to “JUST SAY NO!” to further technological advance that threatens human existence, such as artificial intelligence, must be a collective effort for the entire human race, but begins with our own personal individual choices in limiting technological use, i.e. TV, computer, cell phone, and automobiles, and set boundaries to consumption on all consumer products. Resist the digitalization of traditional life through technological transfer of community to the online medium. Despite the convenience of a total online education it is unconscionable and detrimental if online students never encounter a real college classroom, talk face to face with a professor and argue in group discussion with peers. Likewise, the church cannot remain the Body of Christ by shunting its responsibilities to parishioners, new members and seekers by declaring online and televised services equal to a live one. “Do not forsake the assembly of yourselves together” (Hebrews 10:25) prohibits a total digitalization of Christian worship and community. Christ said, “Where two or three have gathered in my name, I am there in the midst of them” (Matthew 18:20). The bodily presence necessary for community conveyed in these passages must not be allegorized by techno-gnostics who equate physical isolation in front of an electric screen to be “just as good” as being there.

35. We are enslaved to what we fear we cannot live without whether it be money, sex or technology. The rich young ruler did not follow Christ because he could not imagine life without his wealth, the security, comfort and power it bestowed was greater than the promise of eternal life through Jesus Christ. “Children, how hard it is for those who trust in riches to enter the kingdom of God” (Mark 10:24). The disciples were in shock at Jesus’ utter intolerance to devotion to anything other than God: “You cannot serve God and money [technology, power]” (Matthew 6:24). Knowing their own attachment to wealth, they despaired, “Who then can be saved?” (Mark 10:26). It appears impossible to give up what we fear we cannot live without. “What shall we eat? What shall we drink? What shall we wear?” (Matthew 6:25); the perennial anxiety and pursuit of the faithless and fearful enslaved to material (bodily) necessity; “Is not life more than food and the body more than clothing [enhancement]?” (Matthew 6:25). “For after all these things the Gentiles [unregenerate] seek” (Matthew 6:32). “But Lord Jesus, we cannot live without cell phones and computers, any more than we can live without money! Get real, be reasonable—Lord you are asking the impossible of mortal sinners.” And Jesus agrees, “With people it is impossible, but not with God; for all things are possible with God” (Mark 10:27).

36. Louis Armstrong – What A Wonderful World Lyrics | MetroLyrics

37. Ellul, The Technological Society, xxxi.

©2016 Probe Ministries


Deism and America’s Founders

The views and beliefs of our country’s founders were as diverse and complicated as today. Don Closson focuses on the role of deism.

In his book Is God on America’s Side, Erwin Lutzer asks the important question, “Is the American dream and the Christian dream one and the same?”{1} If our national dream fails, does it necessarily follow that our Christian dream also dies? Lutzer’s book makes the point that it’s dangerous to see the goals of the state and the purpose of the church as one and the same. It’s dangerous to equate the “city of man” with the “city of God.”

Listen to the PodcastHowever, there are those who argue that because our Founding Fathers were devoted Christians who held to an orthodox Christian faith, the state and the church in America are already linked together, and that if America as a nation loses its uniquely Christian flavor, the church will fail in its task as well. They see America as a unique country that holds a special place in God’s plan for reaching the world. Additionally, they argue that we enjoy God’s special protection and blessings because of this Christian founding, blessings which will be lost if Christians lose control of the nation.

At the other end of the religious and political spectrum is the group who portray America and its founding as a thoroughly secular project. They argue that by the time the Revolution had occurred in the colonies, Enlightenment rationalism had won the day in the minds and hearts of the young nation’s leaders. They often add that the drive towards religious tolerance was the result of a decline in belief in God and an attempt to remove religious influence from America’s future.

For all those involved in this debate, the specific beliefs of our Founders are very important. Those who argue that America was founded by godless men who established a godless Constitution are, for the most part, wrong. Belief in God was practically universal among our Founding Founders. On the other hand, those who argue that our Founders were mostly devoted Christians who sought to establish a Christian nation devoted to the gospel of Jesus Christ are not giving us the full picture either. Because both sides in this debate tend to define America by the religious faith of our Founders, both sides tend to over-simplify the religious beliefs of those early patriots.

It’s important, therefore, to consider the specific beliefs of some of our Founding Fathers so that we might get a clearer picture of religion in that era and avoid either of the two extremes usually presented. As we look into the actions and words of specific Revolutionary era leaders we will find that their beliefs represent a mixture of viewpoints that are every bit as complicated as those of America’s leaders today.

Deism

The issue centers on how much influence Deism had on our Founders. So a good place to begin is with a definition of the movement while remembering that Deists “were never organized into a sect, had no [official] creed or form of worship, recognized no leader, and were constantly shifting their ground.”{2} That said, Edward Herbert is often given credit for being the father of Deism in the seventeenth century. His five-point system is a good starting point for understanding the religious beliefs that affected many of our nation’s leaders nearly one hundred years later.

Herbert’s Deism begins with the fact that there is a God. However, Deists did not equate this God with the one who revealed himself to Moses or as having a special relationship with the Jews. Instead of being the God of Abraham, Isaac, and Jacob, Deists referred to him with terms like “the First Cause,” “the Divine Artist,” the Grand Architect,” “the God of Nature,” or “Divine Providence.”{3} Many Deists argued that more could be learned about God by studying nature and science than by seeking knowledge about him in the Bible.

Deists also thought that it naturally follows to worship this God, which is Herbert’s second point. This belief is arrived at by reason alone and not revelation; it is a common sense response to the fact that “the God of Nature” exists. The nature of this worship is Herbert’s third point. Deists worshipped their God by living ethically. Some acknowledged the superior example of an ethical life as lived by Jesus; others felt that Christianity itself was a barrier to an ethical life.

Interestingly, Deists included repentance as part of their system. What is not a surprise is that this repentance consists of agreeing with the Creator God that living an ethical life is better than to not live such a life. Herbert’s last point may also be a surprise to many. Deists believed in an afterlife, and that in it there will be rewards and punishments based on our success or failure to live ethically now.

What should be obvious by now is that Deism was derivative of Christianity. As one cleric of the day wrote, “Deism is what is left of Christianity after casting off everything that is peculiar to it. The deist is one who denies the Divinity, the Incarnation, and the Atonement of Christ, and the work of the Holy Ghost; who denies the God of Israel, and believes in the God of Nature.”{4}

Anti-Christian Deism

The impact of Deism on Americans in the 1700s is complicated because the word itself represents a spectrum of religious positions held at that time. One extreme represents a group that might be called the non-Christian Deists. This faction was openly hostile to the Christian faith. Thomas Paine, of Common Sense fame, and a leading advocate of this position, wrote that Deism “is free from all those invented and torturing articles that shock our reason . . . with which the Christian religion abounds. Its creed is pure and sublimely simple. It believes in God, and there it rests. It honors Reason as the choicest gift of God to man and the faculty by which he is enabled to contemplate the power, wisdom, and goodness of the Creator displayed in the creation; . . . it avoids all presumptuous beliefs and rejects, as the fabulous inventions of men, all books pretending to be revelation.”{5} This quote clearly expresses the complaints and disdain that some Deists held against the Christian faith.

Although often accused of being godless pagans, it was not unusual for Thomas Paine and others in this group to see themselves as God’s defenders. Paine says that he wrote The Age of Reason in France during the French Revolution to defend belief in God against the growing atheism in that country. But he agreed with the French that the power and influence of the Roman Catholic Church had to be removed. There was little love lost on the monarchy or the priesthood; one French philosopher wrote, “let us strangle the last king with the guts of the last priest.”

Deists were very confident in the power of human reason. Reason informed them that miracles were impossible and that the Bible is a man-made book of mythical narratives. This faction of Deists also saw Christianity as a barrier to moral improvement and social justice. And since for them, living an ethical life is itself true worship, Christianity was seen as an impediment to worshipping God as well.

Reason is highlighted by the writings of these influential colonists. The former Presbyterian minister Elihu Palmer wrote a paper titled Reason, the Glory of Our Nature, and the well known patriot Ethan Allen published the Deistic piece Reason: the Only Oracle of Man.{6} In the preface of his book, Allen wrote, “I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one.”{7}

It is not surprising that this focus on reason led Deists to reject the Trinity. Unitarianism was making great inroads into American colleges by the 1750s, and America’s best and brightest were now subject to this view at Yale, Harvard, and other prominent schools.

Church-Going Deists

It can be argued that there was a form of Deism in the late 1700s that was comfortable with parts of Christianity but was not entirely orthodox. Some of our most cherished and famous early American patriots fit into this category.

A good argument can be made that Franklin, Washington, Adams, Jefferson, Madison, and Monroe were all significantly influenced by Deism and Unitarianism. Let’s take a look at the actions and comments of two of these revolutionary era leaders who can justifiably be called church-going Deists.

Hearing that Benjamin Franklin was a Deist will probably not shock too many Americans. By some accounts he embraced Deism at the young age of fifteen.{8} As an adult he was asked by a minister to express his personal creed, and Franklin replied, “I believe in one God, Creator of the Universe: That he governs the World by his Providence. That he ought to be worshiped. That the most acceptable Service we can render to him, is doing good to his other Children. That the soul of man is immortal, and will be treated with Justice in another life, respecting its Conduct in this.”{9} Franklin’s faith was focused on personal behavior rather than faith in Christ’s work on the cross. When asked about Jesus, Franklin said, “I have . . . some Doubts as to his Divinity, tho’ it is a Question I do not dogmatize upon.”{10} Rather than being openly hostile to Christianity, Franklin contributed to every church building project in Philadelphia, as well as its one synagogue.

The faith of George Washington is a more controversial matter. Washington consistently used Deistic language to describe God in both public and private communications, rarely referring to Jesus Christ in any setting. Comments made by his contemporaries also point to Deistic beliefs. Washington’s bishop and pastor while he was in Philadelphia admitted that “Truth requires me to say, that General Washington never received the communion in the churches of which I am parochial minister.”{11} Another pastor added, “Sir, he was a Deist,” when questions about his faith arose shortly after his death. The fact that Washington was never confirmed in the Episcopal Church and ceased to take communion after the war adds to the case for him being a Deist. The controversy will continue, but much evidence points to his less than orthodox beliefs.

It must be remembered that, while Washington and Deists in general were quite willing to speak about the “God of Providence” or the “Grand Architect,” rarely are they found them referring to God as “Father,” “Lord,” “Redeemer,” or “Savior.”{12}

Orthodox Christians

Samuel Adams is often called the father of the American Revolution, but he is also known as “the Last of the Puritans,” a title that speaks to his commitment to orthodox Christianity.{13} His orthodoxy is confirmed by both his actions and comments. Adams was opposed to Freemasonry, which taught a belief system that was consistent with Deism. Neither ideology focused on Jesus or the Bible, and both accepted Jews, Muslims, Christians, or anyone else who believed in a divine being. In fact, the phrase “the Grand Architect,” often used by Deists as a title for God, came from Freemasonry, not the Bible.

Adams maintained a religious household by personally practicing grace before meals, Bible readings, and morning and evening devotions. More important, Adams’ religious language revealed an orthodox belief system. He referred to God as “our Divine Redeemer,” and the one “who has given us his Son to purchase for us the reward of eternal life,” phrases that a Deist would most likely not employ.{14} Even when thinking of his future passing Adams looked to Christ; his will spoke of his “relying on the merits of Jesus Christ for a pardon of all my sins.”{15} Although many leaders of the day left their orthodox upbringing, Adams “was a New England Congregationalist who remained staunchly loyal to the Calvinist orthodoxy in which he had been raised.”{16}

John Jay was president of the Continental Congress and the first chief justice of the Supreme Court; he also exhibited leadership in spreading the Word of God among the new country’s citizens. As president of the American Bible Society, Jay used his annual address to stress the authority of the Bible. He spoke of the events in its pages as events in history, not as religious mythology. He also employed the language of the church in his speeches and writings including “Saviour,” “King of Heaven,” and “Captain of our Salvation.”{17} Although Jay had many friends among the Deists of the day, he differed greatly with them concerning the relationship of reason and revelation. Jay wrote that the truths of Christianity were “revealed to our faith, to be believed on the credit of Divine testimony” rather than a product of human reason.

Just as today, the religious landscape of early America was varied and complex. Those complexities should neither hinder nor determine our efforts to build God’s kingdom in the twenty-first century. America has been blessed by God, but to argue that it is privileged over all other nations is presumptuous. Other nations have believed that their country would be used uniquely by God as well. Perhaps we stand on firmer ground when we look to the church as God’s vehicle for accomplishing His purposes, a body of believers that will draw from every nation, tribe, people and language.

Notes

1. Erwin W. Lutzer, Is God On America’s Side (Moody Publishers, 2008), 75.

2. David L. Holmes, The Faiths of the Founding Fathers (Oxford, 2006), 39.

3. Ibid., 47.

4. Ibid., 39.

5. Ibid.

6. Ibid.

7. books.google.com/books?id=IHMAAAAAMAAJ&pg=PA1#PPA1,M1 accessed on 9/15/2008.

8. Holmes, 54.

9. Ibid., 56.

10. Ibid.

11. Ibid., 63.

12. Ibid., 65.

13. Ibid., 144.

14. Ibid., 146.

15. Ibid.

16. Ibid., p. 150.

17. Ibid., p. 158.

© 2008 Probe Ministries