Postchristianity

Postchristianity[1] is the loss of the primacy of the Christian worldview in political affairs, especially in the Global North where Christianity had previously flourished, in favor of alternative worldviews such as secular nationalism.[2] It includes personal world views, ideologies, religious movements or societies that are no longer rooted in the language and assumptions of Christianity, at least explicitly, although they had previously been in an environment of ubiquitous Christianity (i.e. Christendom).

Other scholars have disputed the global decline of Christianity, and instead hypothesized of an evolution of Christianity which allows it to not only survive, but actively expand its influence in contemporary societies.

Decline of Christianity

Historically, the majority of Christians have lived in Western, White nations, often conceptualized as "European Christian" civilization.[3] Many theorists argue that Christianity was an important ideological branch of Western imperialism and tied to the history and success of colonialism. As a result, the loss of Christian influence in the West and the development of postcolonialism have led to beliefs of inevitable global decline of Christianity.

A postchristian world is one in which Christianity is no longer the dominant civil religion but has gradually assumed values, culture, and worldviews that are not necessarily Christian (and also may not necessarily reflect any world religion's standpoint or may represent a combination of either several religions or none). Post-Christian tends to refer to the loss of Christianity's monopoly, if not its followers, in historically Christian societies.[4] Postchristian societies can be found across the Global North - for example, though the 2005 Eurobarameter survey indicated that the majority of Europeans hold some form of belief in a higher power, fewer point explicitly to the Christian God.

In his 1961 The Death of God, the French theologian Gabriel Vahanian argued that modern secular culture in most of Western civilization had lost all sense of the sacred, lacked any sacramental meaning, and disdained any transcendental purpose or sense of providence, bringing him to the conclusion that for the modern mind, "God is dead". Thomas J. J. Altizer and William Hamilton of Emory University, drew upon a variety of sources, including the aphorisms of Dietrich Bonhoeffer's Letters and Papers from Prison, and brought this line of thought to public attention in a short-lived intellectual movement of the mid-to-late-1960s among Protestant theologians and ministerial students. Conservative reaction on the right and social-advocacy efforts on the left blunted its impact, however, and it was quickly overlooked in favor of more ethically-oriented movements such as the Social Gospel and feminist theologies, within mainline Protestantism.

Alternative perspectives

Other scholars have disputed the global decline of Christianity, and instead hypothesized of an evolution of Christianity which allows it to not only survive, but actively expand its influence in contemporary societies.

Philip Jenkins hypothesized a "Christian Revolution" in the Southern nations, such as Africa, Asia and Latin America, where instead of facing decline, Christianity is actively expanding. The relevance of Christian teachings in the global South will allow the Christian population in these areas to continually increase, and together with the shrinking of the Western Christian population, will form a "new Christendom" in which the majority of the world's Christian population can be found in the South.[5]

Charles Taylor, meanwhile, disputes the "God is Dead" thesis by arguing that the practices and understandings of faith changed long before the late 20th century, along with secularism itself. In A Secular Age Taylor argues that being "free from Christendom" has allowed Christianity to endure and express itself in various ways, particularly in Western society; he notes that otherwise secular ideas were, and continue to be, formed in light of some manner of faith. He stresses that "loss of faith" reflects simplistic notions on the nature of secularization, namely the idea of "subtraction." Thus "post-Christian" is, after a fashion, a product of Christianity itself.

Other uses

Some American Christians (primarily Protestants) also use this term in reference to the evangelism of unchurched individuals who may have grown up in a non-Christian culture where traditional Biblical references may be unfamiliar concepts. This perspective argues that, among previous generations in the United States, such concepts and other artifacts of Christianese would have been common cultural knowledge and that it would not have been necessary to teach this language to adult converts to Christianity. In this sense, post-Christian is not used pejoratively, but is intended to describe the special remediative care that would be needed to introduce new Christians to the nuances of Christian life and practice.

Some groups use the term "post-Christian" as a self-description. Dana McLean Greeley, the first president of the Unitarian Universalist Association, described Unitarian Universalism as postchristian, insofar as Christians no longer considered it Christian, while persons of other religions would likely describe it as Christian, at least historically.[6]

See also

Notes

  1. ↑ G.C. Oosthuizen. Postchristianity in Africa. C Hurst & Co Publishers Ltd (December 31, 1968). ISBN 0-903983-05-2
  2. ↑ Philip Jenkins, from "The Christian Revolution," in The Next Christendom: The Coming of Global Christianity, Oxford University Press, 2002.
  3. ↑ Philip Jenkins, from "The Christian Revolution," in The Next Christendom: The Coming of Global Christianity, Oxford University Press, 2002.
  4. ↑ http://www.nationalreview.com/article/366263/our-post-christian-society-john-osullivan
  5. ↑ Philip Jenkins, from "The Christian Revolution," in The Next Christendom: The Coming of Global Christianity, Oxford University Press, 2002.
  6. ↑ Daniel Harper. "What is a 'post-Christian'?"

References

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