Friday, November 02, 2012

The Three Options

Bluntly stated, there seems to be three options available to the publicly thinking Christian today. And by publicly thinking I mean the Christian who is interested in thinking outside of the ecclesiastical circle, the Christian interested in speaking in the public square.

The public square is always tended by a gatekeeper, and as I've said before, the gatekeeper in our day is Enlightenment secularism manifested culturally in the materialism of the hard sciences. This is to say that the public square and all conversation allowed in the public square is implicitly in dialogue or in open agreement with the philosophical assumptions of science.

So, then, the public Christian has three ways of speaking. First, he may fully adopt materialist presuppositions and compartmentalize his mind, so that he is a Christian in some spheres and a secularist in the other. A subset of this is that he may refuse to compartmentalize the two and live buffeted by the tension. Second, he may retreat from the the metaphysics of modernity into a neoclassical metaphysics. My hypothesis is that the Intelligent Design community is pursuing this option, and that this option fuels the success of that effort to revive the argument from design. Third and finally, he may adopt the extremely new metaphysics of process or emergence.

I believe that an orthodox confession can be made within any of these three strategies--and, for me, this is a very new idea! Using the metaphor of a car, where orthodox confession is the body, the underlying metaphysic is its engine. One can swap out an engine and retain the integrity of the body (to lesser and greater degrees.) And, stepping further out, my guess is that the publicly thinking Christian cannot remain neutral forever but will, by steps known or unknown, inevitably choose one of the above three options.

Final caveat: in the course of time more options may develop. These are the ones I'm aware of presently. The Radical Orthodoxy movement of ten years ago (to the present?) was, to my mind, a variant of option two. And it is demonstrable that process or emergence has yet to produce what could be called thick orthodoxy, or something that the Nicene Fathers might recognize and agree with. This, however, does not mean it cannot, but only that it has not at this point in its development.