Question: Question: "Why is "You shall not covet" in the Ten Commandments?"
Answer: The key to understanding this commandment is in the definition of the word “covet.” Two different Hebrew words are used in the passages condemning coveting (Exodus 20:17; Deuteronomy 5:12), and both mean to lust after or to long for with great desire. Since the commandments are given as “you shall not’s,” the desire in this case is for something that is not the property of the desirer and not rightfully his to long after. In this commandment, the Israelites are told not to lust after his neighbor’s possessions—his house, land, ox or donkey, or the people in his life—his wife or servants, both male and female. The Israelites were not to desire, long for, or set their hearts on anything that belonged to anyone else.
Whereas several of the commandments prohibit certain actions, such as murder and theft, this is one of the commandments that addresses the inner person, his heart and mind. As James 1:15 tells us, the inner person is where sin originates and in this case, covetousness is the forerunner of all manner of sin, among them theft, burglary, and embezzlement. At its root, coveting is the result of envy, a sin which, once it takes root in the heart, leads to worse sins. Jesus reiterated this very thought in the Sermon on the Mount when He said that lust in the heart is every bit as sinful as committing adultery (Matthew 5:28). Envy goes beyond casting a longing glance at the neighbor’s new car. Once dwelled upon, envy of the neighbor’s possessions can turn to feelings of resentment and hatred for the neighbor himself. That can turn into resentment against God and questioning Him: “Why can’t I have what he has, Lord? Don’t you love me enough to give me what I want?”
God’s reasons for condemning covetousness are good ones. At its very core, envy is love of self. Envious, selfish citizens are unhappy and discontented citizens. A society built of such people is a weak one because envious malcontents, as stated before, will be more likely to commit crimes against one another, further weakening the societal structure. Furthermore, the New Testament identifies covetousness as a form of idolatry, a sin which God detests (Colossians 3:5). In the end, envy and covetousness are Satan’s tools to distract us from pursuing the only thing that will ever make us happy and content—God Himself. God’s Word tells us that “godliness with contentment is great gain” and that we should be content with the basic necessities of life (1 Timothy 6:6-8), because true happiness is not attained by things, but by a personal relationship with God through Jesus Christ. By this alone do we gain that which is worthy, true, solid, satisfying, and durable—the unsearchable riches of God’s grace.
Recommended Resource: The Law of Perfect Freedom: Relating to God and Others through the Ten Commandments by Michael Horton.
Answer: The key to understanding this commandment is in the definition of the word “covet.” Two different Hebrew words are used in the passages condemning coveting (Exodus 20:17; Deuteronomy 5:12), and both mean to lust after or to long for with great desire. Since the commandments are given as “you shall not’s,” the desire in this case is for something that is not the property of the desirer and not rightfully his to long after. In this commandment, the Israelites are told not to lust after his neighbor’s possessions—his house, land, ox or donkey, or the people in his life—his wife or servants, both male and female. The Israelites were not to desire, long for, or set their hearts on anything that belonged to anyone else.
Whereas several of the commandments prohibit certain actions, such as murder and theft, this is one of the commandments that addresses the inner person, his heart and mind. As James 1:15 tells us, the inner person is where sin originates and in this case, covetousness is the forerunner of all manner of sin, among them theft, burglary, and embezzlement. At its root, coveting is the result of envy, a sin which, once it takes root in the heart, leads to worse sins. Jesus reiterated this very thought in the Sermon on the Mount when He said that lust in the heart is every bit as sinful as committing adultery (Matthew 5:28). Envy goes beyond casting a longing glance at the neighbor’s new car. Once dwelled upon, envy of the neighbor’s possessions can turn to feelings of resentment and hatred for the neighbor himself. That can turn into resentment against God and questioning Him: “Why can’t I have what he has, Lord? Don’t you love me enough to give me what I want?”
God’s reasons for condemning covetousness are good ones. At its very core, envy is love of self. Envious, selfish citizens are unhappy and discontented citizens. A society built of such people is a weak one because envious malcontents, as stated before, will be more likely to commit crimes against one another, further weakening the societal structure. Furthermore, the New Testament identifies covetousness as a form of idolatry, a sin which God detests (Colossians 3:5). In the end, envy and covetousness are Satan’s tools to distract us from pursuing the only thing that will ever make us happy and content—God Himself. God’s Word tells us that “godliness with contentment is great gain” and that we should be content with the basic necessities of life (1 Timothy 6:6-8), because true happiness is not attained by things, but by a personal relationship with God through Jesus Christ. By this alone do we gain that which is worthy, true, solid, satisfying, and durable—the unsearchable riches of God’s grace.
Recommended Resource: The Law of Perfect Freedom: Relating to God and Others through the Ten Commandments by Michael Horton.
Sunday, June 20, 2010
Worldly Friendship?
Worldly Friendship?
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
James 4:1-4 KJV
__________________
As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: "Be holy, because I am holy."
1 Peter 1:14-16 NIV
__________________
For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.
1 John 2:16,17 NASB
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
James 4:1-4 KJV
__________________
As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: "Be holy, because I am holy."
1 Peter 1:14-16 NIV
__________________
For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.
1 John 2:16,17 NASB
Work Hard!
Work Hard!
Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.
1 Thessalonians 4:11,12 NIV
__________________
The hand of the diligent will rule,
But the lazy man will be put to forced labor
Proverbs 12:24 NKJV
__________________
I passed by the field of the sluggard
And by the vineyard of the man lacking sense,
And behold, it was completely overgrown with thistles;
Its surface was covered with nettles,
And its stone wall was broken down.
When I saw, I reflected upon it;
I looked, and received instruction.
"A little sleep, a little slumber,
A little folding of the hands to rest,"
Then your poverty will come as a robber
And your want like an armed man.
Proverbs 24:30-34 NASB
__________________
Thanks be unto God for His wonderful gift:
Jesus Christ, the only begotten Son of God
is the object of our faith; the only faith
that saves is faith in Him.
Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.
1 Thessalonians 4:11,12 NIV
__________________
The hand of the diligent will rule,
But the lazy man will be put to forced labor
Proverbs 12:24 NKJV
__________________
I passed by the field of the sluggard
And by the vineyard of the man lacking sense,
And behold, it was completely overgrown with thistles;
Its surface was covered with nettles,
And its stone wall was broken down.
When I saw, I reflected upon it;
I looked, and received instruction.
"A little sleep, a little slumber,
A little folding of the hands to rest,"
Then your poverty will come as a robber
And your want like an armed man.
Proverbs 24:30-34 NASB
__________________
Thanks be unto God for His wonderful gift:
Jesus Christ, the only begotten Son of God
is the object of our faith; the only faith
that saves is faith in Him.
"Why pray?
Question: "Why pray? What is the point of prayer when God knows the future and is already in control of everything. If we cannot change God's mind, why should we pray?"
Answer: For the Christian, praying is like breathing. It is easier to do it than to not do it. We pray for a variety of reasons. For one thing, prayer is a form of serving God (Luke 2:36-38) and obeying Him. We pray because God commands us to pray (Philippians 4:6-7). Prayer is exemplified for us by Christ and the early church (Mark 1:35; Acts 1:14; 2:42; 3:1; 4:23-31; 6:4; 13:1-3). If Jesus thought it was worthwhile to pray, we should also. If He needed to pray to remain in the Father’s will, how much more do we need to pray?
Another reason to pray is that God intends prayer to be the means of obtaining His solutions in a number of situations. We pray in preparation for major decisions (Luke 6:12-13); to overcome demonic barriers (Matthew 17:14-21); to gather workers for the spiritual harvest (Luke 10:2); to gain strength to overcome temptation (Matthew 26:41); and to obtain the means of strengthening others spiritually (Ephesians 6:18-19).
We come to God with our specific requests, and we have God's promise that our prayers are not in vain, even if we do not receive specifically what we asked for (Matthew 6:6; Romans 8:26-27). He has promised that when we ask for things that are in accordance with His will, He will give us what we ask for (1 John 5:14-15). Sometimes He delays His answers according to His wisdom and for our benefit. In these situations, we are to be diligent and persistent in prayer (Matthew 7:7; Luke 18:1-8). Prayer should not be seen as our means of getting God to do our will on earth, but rather as a means of getting God's will done on earth. God’s wisdom far exceeds our own.
For situations in which we do not know God's will specifically, prayer is a means of discerning His will. If the Syrian woman with the demon-influenced daughter had not prayed to Christ, her daughter would not have been made whole (Mark 7:26-30). If the blind man outside Jericho had not called out to Christ, he would have remained blind (Luke 18:35-43). God has said that we often go without because we do not ask (James 4:2). In one sense, prayer is like sharing the gospel with people. We do not know who will respond to the message of the gospel until we share it. In the same way, we will never see the results of answered prayer unless we pray.
A lack of prayer demonstrates a lack of faith and a lack of trust in God’s Word. We pray to demonstrate our faith in God, that He will do as He has promised in His Word and bless our lives abundantly more than we could ask or hope for (Ephesians 3:20). Prayer is our primary means of seeing God work in others' lives. Because it is our means of “plugging into” God's power, it is our means of defeating Satan and his army that we are powerless to overcome by ourselves. Therefore, may God find us often before His throne, for we have a high priest in heaven who can identify with all that we go through (Hebrews 4:15-16). We have His promise that the fervent prayer of a righteous man accomplishes much (James 5:16-18). May God glorify His name in our lives as we believe in Him enough to come to Him often in prayer.
Answer: For the Christian, praying is like breathing. It is easier to do it than to not do it. We pray for a variety of reasons. For one thing, prayer is a form of serving God (Luke 2:36-38) and obeying Him. We pray because God commands us to pray (Philippians 4:6-7). Prayer is exemplified for us by Christ and the early church (Mark 1:35; Acts 1:14; 2:42; 3:1; 4:23-31; 6:4; 13:1-3). If Jesus thought it was worthwhile to pray, we should also. If He needed to pray to remain in the Father’s will, how much more do we need to pray?
Another reason to pray is that God intends prayer to be the means of obtaining His solutions in a number of situations. We pray in preparation for major decisions (Luke 6:12-13); to overcome demonic barriers (Matthew 17:14-21); to gather workers for the spiritual harvest (Luke 10:2); to gain strength to overcome temptation (Matthew 26:41); and to obtain the means of strengthening others spiritually (Ephesians 6:18-19).
We come to God with our specific requests, and we have God's promise that our prayers are not in vain, even if we do not receive specifically what we asked for (Matthew 6:6; Romans 8:26-27). He has promised that when we ask for things that are in accordance with His will, He will give us what we ask for (1 John 5:14-15). Sometimes He delays His answers according to His wisdom and for our benefit. In these situations, we are to be diligent and persistent in prayer (Matthew 7:7; Luke 18:1-8). Prayer should not be seen as our means of getting God to do our will on earth, but rather as a means of getting God's will done on earth. God’s wisdom far exceeds our own.
For situations in which we do not know God's will specifically, prayer is a means of discerning His will. If the Syrian woman with the demon-influenced daughter had not prayed to Christ, her daughter would not have been made whole (Mark 7:26-30). If the blind man outside Jericho had not called out to Christ, he would have remained blind (Luke 18:35-43). God has said that we often go without because we do not ask (James 4:2). In one sense, prayer is like sharing the gospel with people. We do not know who will respond to the message of the gospel until we share it. In the same way, we will never see the results of answered prayer unless we pray.
A lack of prayer demonstrates a lack of faith and a lack of trust in God’s Word. We pray to demonstrate our faith in God, that He will do as He has promised in His Word and bless our lives abundantly more than we could ask or hope for (Ephesians 3:20). Prayer is our primary means of seeing God work in others' lives. Because it is our means of “plugging into” God's power, it is our means of defeating Satan and his army that we are powerless to overcome by ourselves. Therefore, may God find us often before His throne, for we have a high priest in heaven who can identify with all that we go through (Hebrews 4:15-16). We have His promise that the fervent prayer of a righteous man accomplishes much (James 5:16-18). May God glorify His name in our lives as we believe in Him enough to come to Him often in prayer.
Why did Messiah come?
Why did Messiah come?
For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
1 John 3:8b,9 KJV
__________________
This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.
1 John 4:9,10 NIV
__________________
But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
1 John 3:8b,9 KJV
__________________
This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.
1 John 4:9,10 NIV
__________________
But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
What is on your mind?
What is on your mind?
What is on your mind?
__________________
Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God.
When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.
Colossians 3:2-4 NASB
__________________
I have no one else like him, who takes a genuine interest in your welfare. For everyone looks out for his own interests, not those of Jesus Christ.
Philippians 2:20,21
__________________
Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.
1 Peter 4:1,2
What is on your mind?
__________________
Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God.
When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.
Colossians 3:2-4 NASB
__________________
I have no one else like him, who takes a genuine interest in your welfare. For everyone looks out for his own interests, not those of Jesus Christ.
Philippians 2:20,21
__________________
Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.
1 Peter 4:1,2
"What are the dangers of postmodernism?"
Question: "What are the dangers of postmodernism?"
Answer: Simply put, Postmodernism is a philosophy that affirms no objective or absolute truth, especially in matters of religion and spirituality. When confronted with a truth claim regarding the reality of God and religious practice, Postmodernism’s viewpoint is exemplified in the statement “that may be true for you, but not for me.” While such a response may be completely appropriate when discussing favorite foods or preferences toward art, such a mindset is dangerous when it is applied to reality because it confuses matters of taste and opinion with truth.
The term “Postmodernism” literally means “after Modernism” and is used to philosophically describe the current era which came after the age of Modernism. Postmodernism is a reaction (or perhaps more appropriately, a disillusioned response) to Modernism’s failed promise of using human reason alone to better mankind and make the world a better place. Because one of Modernism’s beliefs was that absolutes did indeed exist, Postmodernism seeks to “correct” things by first eliminating absolute truth and making everything (including the empirical sciences and religion) relative to an individual’s beliefs and desires.
The dangers of Postmodernism can be viewed as a downward spiral that begin with the rejection of absolute truth, which then leads to a loss of distinctions in matters of religion and faith, and finally culminates in a philosophy of religious pluralism that says no faith or religion is objectively true and therefore no one can claim his or her religion is true and another is false.
Dangers of Postmodernism - #1 – Relative Truth
Postmodernism’s stance of relative truth is the outworking of many generations of philosophical thought. From Augustine to the Reformation, the intellectual aspects of Western civilization and the concept of truth were dominated by theologians. But, beginning with the Renaissance periods of the 14th – 17th centuries, thinkers began to elevate humankind to the center of reality. If one were to look at human periods of history like a family tree, the Renaissance would be Modernism’s grandmother and the Enlightenment would be its mother. Renee Descartes’ “I think, therefore I am” personified the beginning of this era. God was not the center of truth any longer – man now was.
The Enlightenment was in a way the complete imposition of the scientific model of rationality upon all aspects of truth and claimed that only scientific data could be objectively understood, defined, and defended. Truth as it pertained to religion was left out and discarded. The philosopher who straddled this epoch’s and Modernism’s contribution to relative truth was the Prussian Immanuel Kant and his work The Critique of Pure Reason, which appeared in 1781. Among other things, Kant argued that true knowledge about God was impossible so he created a divide of knowledge between “facts” and “faith.” According to Kant, “Facts have nothing to do with religion.” The end result was that spiritual matters were assigned to be matters of the heart and just opinion, and only the empirical sciences were allowed to speak of truth. And while Modernism believed in absolutes at least in the area of science, God’s special revelation (the Bible) was evicted from the realm of truth and certainty.
From Modernism came Postmodernism and, whereas Kant marked the philosophical transition from the Enlightenment to Modernism, Frederick Nietzsche may symbolize the shift from Modernism to Postmodernism. As the patron saint of postmodernist philosophy, Nietzsche held to “perspectivism,” which says that all knowledge (including science) is a matter of perspective and interpretation. Many other philosophers have built upon Nietzsche’s work (e.g. Foucault, Rorty, and Lyotard) and have shared his rejection of God and religion in general. They also rejected any hint of absolute truth, or as Lyotard put it, a rejection of a metanarrative (a truth that transcends all peoples and cultures).
This philosophical march through history against objective truth has resulted in Postmodernism having a complete aversion to any claim to absolutes, with such a mindset naturally painting a huge bull’s-eye on something that declares to be inerrant truth, such as the Bible.
Dangers of Postmodernism - #2 – Loss of Discernment
The great theologian Thomas Aquinas said, “It is the task of the philosopher to make distinctions.” What Aquinas meant is that truth is dependent upon the ability to discern – the capability to distinguish “this” from “that” in the realm of knowledge. However, if objective and absolute truth does not exist, then everything becomes a matter of personal interpretation. To the postmodern individual, the author of a book does not possess the correct interpretation of their work; it is the reader who actually determines what the book really means – a process called deconstruction. And given that there are multiple readers (vs. one author), there are naturally multiple interpretations, with the end result being no universally valid interpretation.
Such a chaotic situation makes it impossible to make meaningful or lasting distinctions between interpretations because there is no standard or benchmark that can be used. This especially applies to matters of faith and religion because the philosophers of the Enlightenment and Modernism had already deposed religion to the compartment of opinion. Such being the case, it naturally follows that attempting to make proper and meaningful distinctions in the area of religion (ones that dare suggest that one belief is right and another invalid) carries no more weight than one person arguing that chocolate tastes better than vanilla. In such situations, it becomes impossible to objectively adjudicate between competing truth claims.
Dangers of Postmodernism - #3 – Pluralism
If absolute truth does not exist, and if there is no way to make meaningful, right/wrong distinctions between different faiths and religions, then the natural conclusion is that all beliefs must be given equal weight and considered valid. The proper term for this practical outworking in Postmodernism is “philosophical pluralism.” With pluralism, no religion has the right to pronounce itself right or true and the other competing faiths false, or even relatively inferior. For those who espouse a philosophical religious pluralism, there is no longer any heresy, except perhaps the view that there are heresies. D. A. Carson underscores conservative evangelical’s concerns about what they see as the dangerous element of pluralism when he says, “In my most somber moods I sometimes wonder if the ugly face of what I refer to as philosophical pluralism is the most dangerous threat to the gospel since the rise of the Gnostic heresy in the second century.”
These progressive dangers of Postmodernism – relative truth, a loss of discernment, and philosophical pluralism – represent real and imposing threats to Christianity because they collectively relegate God’s Word to something that has no real authority over mankind and no ability to show itself as true in a world of competing religious voices. What is Christianity’s response to these challenges?
Response to the Dangers of Postmodernism
It should first be stated that Christianity claims to be absolutely true, claims that meaningful distinctions in matters of right/wrong (as well as spiritual truth and falsehood) exist, and claims to be correct in its claims about God with any contrary claims from competing religions being incorrect. Such a stance provokes cries of “arrogance” and “intolerance” from Postmodernism. However, truth is not a matter of attitude or preference, and when closely examined, the foundations and philosophies of Postmodernism quickly crumble and reveal Christianity’s claims to be both plausible and compelling.
First, Christianity claims that absolute truth exists. In fact, Jesus specifically says that He was sent and born to do one thing: “to testify to the truth” (John 18:37). Postmodernism says that no truth should be affirmed, yet its position is one that is self-defeating – it affirms at least one absolute truth: that no truth should be affirmed. This means that Postmodernism does believe in absolute truth, and such a fact is exemplified by its philosophers who write books stating things they expect their readers to embrace and believe as truth. Putting it simply, one professor has said, “When someone says there is no such thing as truth, they are asking you not to believe them. So don’t.”
Second, Christianity claims that meaningful distinctions exist between the Christian faith and all other beliefs. However, it should be understood that those claiming that meaningful distinctions do not exist between religions are actually making a distinction. They are attempting to showcase a difference in what they believe to be true and the Christian’s truth claims. Postmodernist authors expect their readers to come to the right conclusions about what they have written and will correct those who interpret their work differently than they have intended. Again, their position and philosophy proves itself to be self-defeating because they eagerly make distinctions between what they believe to be correct and what they see as being false.
Finally, Christianity claims to be universally true in what it says regarding man’s lostness before God, the sacrifice of Christ on behalf of fallen mankind, and the separation between God and anyone who chooses not to accept what God says about sin and the need for repentance. When Paul addressed the Stoic and Epicurean philosophers on Mars Hill, he said, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent” (Acts 17:30, emphasis added). Paul’s declaration was not a “this is true for me, but may not be true for you” statement, but rather an exclusive and universal command (i.e. a metanarrative) from God to everyone. Any postmodernist who says this is false is committing an error against his own pluralistic philosophy that says no faith or religion is incorrect because, once again, he violates his own mandate of saying every religion is equally true.
In the same way that it is not arrogant for a math teacher to insist that 2+2=4 or for a locksmith to insist that only one key will fit a locked door, it is not arrogant for the Christian to stand against Postmodernist thinking and insist that Christianity is true and anything opposed to it is false. Absolute truth does exist, consequences do exist for being wrong, and while pluralism may be desirable in matters of food preferences, it is not so in matters of truth. The Christian is to present God’s truth in love and simply ask any postmodernist who is angered by the exclusive claims of Christianity, “So have I become your enemy by telling you the truth?” (Galatians 4:16).
Recommended Resource: Philosophical Foundations for a Christian Worldview by William Lane Craig & J.P. Moreland.
Answer: Simply put, Postmodernism is a philosophy that affirms no objective or absolute truth, especially in matters of religion and spirituality. When confronted with a truth claim regarding the reality of God and religious practice, Postmodernism’s viewpoint is exemplified in the statement “that may be true for you, but not for me.” While such a response may be completely appropriate when discussing favorite foods or preferences toward art, such a mindset is dangerous when it is applied to reality because it confuses matters of taste and opinion with truth.
The term “Postmodernism” literally means “after Modernism” and is used to philosophically describe the current era which came after the age of Modernism. Postmodernism is a reaction (or perhaps more appropriately, a disillusioned response) to Modernism’s failed promise of using human reason alone to better mankind and make the world a better place. Because one of Modernism’s beliefs was that absolutes did indeed exist, Postmodernism seeks to “correct” things by first eliminating absolute truth and making everything (including the empirical sciences and religion) relative to an individual’s beliefs and desires.
The dangers of Postmodernism can be viewed as a downward spiral that begin with the rejection of absolute truth, which then leads to a loss of distinctions in matters of religion and faith, and finally culminates in a philosophy of religious pluralism that says no faith or religion is objectively true and therefore no one can claim his or her religion is true and another is false.
Dangers of Postmodernism - #1 – Relative Truth
Postmodernism’s stance of relative truth is the outworking of many generations of philosophical thought. From Augustine to the Reformation, the intellectual aspects of Western civilization and the concept of truth were dominated by theologians. But, beginning with the Renaissance periods of the 14th – 17th centuries, thinkers began to elevate humankind to the center of reality. If one were to look at human periods of history like a family tree, the Renaissance would be Modernism’s grandmother and the Enlightenment would be its mother. Renee Descartes’ “I think, therefore I am” personified the beginning of this era. God was not the center of truth any longer – man now was.
The Enlightenment was in a way the complete imposition of the scientific model of rationality upon all aspects of truth and claimed that only scientific data could be objectively understood, defined, and defended. Truth as it pertained to religion was left out and discarded. The philosopher who straddled this epoch’s and Modernism’s contribution to relative truth was the Prussian Immanuel Kant and his work The Critique of Pure Reason, which appeared in 1781. Among other things, Kant argued that true knowledge about God was impossible so he created a divide of knowledge between “facts” and “faith.” According to Kant, “Facts have nothing to do with religion.” The end result was that spiritual matters were assigned to be matters of the heart and just opinion, and only the empirical sciences were allowed to speak of truth. And while Modernism believed in absolutes at least in the area of science, God’s special revelation (the Bible) was evicted from the realm of truth and certainty.
From Modernism came Postmodernism and, whereas Kant marked the philosophical transition from the Enlightenment to Modernism, Frederick Nietzsche may symbolize the shift from Modernism to Postmodernism. As the patron saint of postmodernist philosophy, Nietzsche held to “perspectivism,” which says that all knowledge (including science) is a matter of perspective and interpretation. Many other philosophers have built upon Nietzsche’s work (e.g. Foucault, Rorty, and Lyotard) and have shared his rejection of God and religion in general. They also rejected any hint of absolute truth, or as Lyotard put it, a rejection of a metanarrative (a truth that transcends all peoples and cultures).
This philosophical march through history against objective truth has resulted in Postmodernism having a complete aversion to any claim to absolutes, with such a mindset naturally painting a huge bull’s-eye on something that declares to be inerrant truth, such as the Bible.
Dangers of Postmodernism - #2 – Loss of Discernment
The great theologian Thomas Aquinas said, “It is the task of the philosopher to make distinctions.” What Aquinas meant is that truth is dependent upon the ability to discern – the capability to distinguish “this” from “that” in the realm of knowledge. However, if objective and absolute truth does not exist, then everything becomes a matter of personal interpretation. To the postmodern individual, the author of a book does not possess the correct interpretation of their work; it is the reader who actually determines what the book really means – a process called deconstruction. And given that there are multiple readers (vs. one author), there are naturally multiple interpretations, with the end result being no universally valid interpretation.
Such a chaotic situation makes it impossible to make meaningful or lasting distinctions between interpretations because there is no standard or benchmark that can be used. This especially applies to matters of faith and religion because the philosophers of the Enlightenment and Modernism had already deposed religion to the compartment of opinion. Such being the case, it naturally follows that attempting to make proper and meaningful distinctions in the area of religion (ones that dare suggest that one belief is right and another invalid) carries no more weight than one person arguing that chocolate tastes better than vanilla. In such situations, it becomes impossible to objectively adjudicate between competing truth claims.
Dangers of Postmodernism - #3 – Pluralism
If absolute truth does not exist, and if there is no way to make meaningful, right/wrong distinctions between different faiths and religions, then the natural conclusion is that all beliefs must be given equal weight and considered valid. The proper term for this practical outworking in Postmodernism is “philosophical pluralism.” With pluralism, no religion has the right to pronounce itself right or true and the other competing faiths false, or even relatively inferior. For those who espouse a philosophical religious pluralism, there is no longer any heresy, except perhaps the view that there are heresies. D. A. Carson underscores conservative evangelical’s concerns about what they see as the dangerous element of pluralism when he says, “In my most somber moods I sometimes wonder if the ugly face of what I refer to as philosophical pluralism is the most dangerous threat to the gospel since the rise of the Gnostic heresy in the second century.”
These progressive dangers of Postmodernism – relative truth, a loss of discernment, and philosophical pluralism – represent real and imposing threats to Christianity because they collectively relegate God’s Word to something that has no real authority over mankind and no ability to show itself as true in a world of competing religious voices. What is Christianity’s response to these challenges?
Response to the Dangers of Postmodernism
It should first be stated that Christianity claims to be absolutely true, claims that meaningful distinctions in matters of right/wrong (as well as spiritual truth and falsehood) exist, and claims to be correct in its claims about God with any contrary claims from competing religions being incorrect. Such a stance provokes cries of “arrogance” and “intolerance” from Postmodernism. However, truth is not a matter of attitude or preference, and when closely examined, the foundations and philosophies of Postmodernism quickly crumble and reveal Christianity’s claims to be both plausible and compelling.
First, Christianity claims that absolute truth exists. In fact, Jesus specifically says that He was sent and born to do one thing: “to testify to the truth” (John 18:37). Postmodernism says that no truth should be affirmed, yet its position is one that is self-defeating – it affirms at least one absolute truth: that no truth should be affirmed. This means that Postmodernism does believe in absolute truth, and such a fact is exemplified by its philosophers who write books stating things they expect their readers to embrace and believe as truth. Putting it simply, one professor has said, “When someone says there is no such thing as truth, they are asking you not to believe them. So don’t.”
Second, Christianity claims that meaningful distinctions exist between the Christian faith and all other beliefs. However, it should be understood that those claiming that meaningful distinctions do not exist between religions are actually making a distinction. They are attempting to showcase a difference in what they believe to be true and the Christian’s truth claims. Postmodernist authors expect their readers to come to the right conclusions about what they have written and will correct those who interpret their work differently than they have intended. Again, their position and philosophy proves itself to be self-defeating because they eagerly make distinctions between what they believe to be correct and what they see as being false.
Finally, Christianity claims to be universally true in what it says regarding man’s lostness before God, the sacrifice of Christ on behalf of fallen mankind, and the separation between God and anyone who chooses not to accept what God says about sin and the need for repentance. When Paul addressed the Stoic and Epicurean philosophers on Mars Hill, he said, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent” (Acts 17:30, emphasis added). Paul’s declaration was not a “this is true for me, but may not be true for you” statement, but rather an exclusive and universal command (i.e. a metanarrative) from God to everyone. Any postmodernist who says this is false is committing an error against his own pluralistic philosophy that says no faith or religion is incorrect because, once again, he violates his own mandate of saying every religion is equally true.
In the same way that it is not arrogant for a math teacher to insist that 2+2=4 or for a locksmith to insist that only one key will fit a locked door, it is not arrogant for the Christian to stand against Postmodernist thinking and insist that Christianity is true and anything opposed to it is false. Absolute truth does exist, consequences do exist for being wrong, and while pluralism may be desirable in matters of food preferences, it is not so in matters of truth. The Christian is to present God’s truth in love and simply ask any postmodernist who is angered by the exclusive claims of Christianity, “So have I become your enemy by telling you the truth?” (Galatians 4:16).
Recommended Resource: Philosophical Foundations for a Christian Worldview by William Lane Craig & J.P. Moreland.
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