By Ravi Zacharias
A convergence of many factors has taken place. Much of education in the 1960s came unhinged from any moral absolutes and ethical values, to wit the book, Excellence Without a Soul, by Harry R. Lewis. We have seen this happening the last 40 years. There have been many voices alerting us to this. But more than just a philosophy took over; a mood took over.
First, secularization generally held that religious ideas, institutions, and interpretations have lost their social significance. People liked the idea of a secular society and a secular government. But in terms of moral values and ethics, they never checked into the internal assumptions of secularization that made it wide open to almost any view on any subject. Beginning in the 1960s, the moods of secularization ultimately led to society’s loss of shame.
Next is pluralization, which sounds like a practical and worthy idea; and in many ways, it is. In pluralism you have a competing number of worldviews that are available, and no worldview is dominant. But smuggled in with pluralization was the absolutization of relativism. The only thing we could be sure of was that all moral choices were relative and there was no point of reference to right and wrong. This resulted in the death of reason.
Last is privatization, which is an accommodation to the religiously minded. If secularization and pluralization were going to hold sway, what does society do with the large number of people who are spiritually minded?
Being spiritually minded was okay as long as people kept their spiritual beliefs private and did not bring them into the public arena. The irony of this was the fact secularization — which had its assumptions on absolutes and anything of the metaphysical nature — was allowed into the public place. In fact, its very trust was to bring it into the public place. But anyone who believed in a spiritual Essence, an Ultimate Reality, and the fact there were transcendent absolutes that needed to be adhered to was told to keep those beliefs private. That ultimately paved the way for the loss of meaning.
These three moods — secularization, pluralization, and privatization — brought about loss of shame, loss of reason, and loss of meaning. How was this authoritatively pontificated in the social strain? This is when philosophy stepped in, the moralizers against morality came in, and political correctness came in. These gave society some parameters that allowed it to expel the moralizing from outside the secular realm.
As a result, everything became pragmatic. Philosophers and naturalists stepped in. In this new century, we have lost all definitions of what it means to be human, and what sexuality, life, and the home are all about. We are on the high seas, battling the storms of conflicting worldviews without a compass.
A professor said to his students: “Young men, play the game of life.” A student spoke up and said: “Sir, but there are no goal posts, there is nothing to shoot at.” Are there no goal posts? Nothing fixed in this moral and spiritual universe? No goal posts that are our guide posts? It is unthinkable. A meaningless universe would be a mean universe. And the god behind it would be a mean god, which would mean: no god.
–E. Stanley Jones
America has changed beliefs that have existed for five millennia on virtually every matter of essence. Humanity, sexuality, and the family are redefined; truth is redefined; absolutes are jettisoned; our chromosomal constitution is redefined. We live under the delusion that any rebellion against a transcendent moral order is a personal matter with merely personal implications. In the end, with moral choices, there is no such thing as isolation. The impact of moral choices is catastrophic, like an earthquake that radically changes existing structures.
Where are we headed? I don’t know. But if present postmodern autonomy continues, each one a law unto himself, we’ll soon be in total anarchy.
One can reasonably predict that as the infatuation with skepticism and atheism grows among the influential “intellectual elite” of our society, so too will their readiness to embrace more radical changes in moral values. Religious believers expressing dismay and horror at the ominous moral storm clouds looming on the horizon are met with smug derision, hysterical counter-accusations, or utter indifference. There is nothing that atheistic societies are incapable of rationalizing and accepting – including the sexual molestation of children.
–Rabbi Moshe Averick
If you believe human rights are a reality, then it makes much more sense that God exists than that he does not. If you insist on a secular view of the world and yet you continue to pronounce some things right and some things wrong, then I hope you see the deep disharmony between the world your intellect has devised and the real world (and God) that your heart knows exists. This leads us to a crucial question. If a premise (“There is no God”) leads to a conclusion that you know isn’t true (“Napalming babies is culturally relative”) then why not change the premise?
The Reason for God
To know that you are simply an accidental conglomeration of chemicals at the same time that such a thing as morals even exist is oxymoronic statement and yet I hear it all the time from fellow atheists. …Be consistent. Acknowledge that the Universe is an uncaused accident, ethics is an illusion, and act accordingly. Or acknowledge the possibility of another possibility. Stop trying to have it both ways. Can you be an ethical atheist? Yes. But you won’t be a logical one.
. . . [Nietzsche] had the good manners to despise Christianity, in large part, for what it actually was–above all, for its devotion to an ethics of compassion–rather than allow himself the soothing, self-righteous fantasy that Christianity’s history had been nothing but an interminable pageant of violence, tyranny, and sexual neurosis. He may have hated many Christians for their hypocrisy, but he hated Christianity itself principally on account of its enfeebling solicitude for the weak, the outcast, the infirm, and the diseased; and, because he was conscious of the historical contingency of all cultural values, he never deluded himself that humanity could do away with Christian faith while simply retaining Christian morality in some diluted form, such as liberal social conscience or innate human sympathy.
― David Bentley Hart,
Atheist Delusions: The Christian Revolution
and Its Fashionable Enemies