Western Culture and the Abandonment of Faith

NickImageRead Part 1, Part 2, and Part 3.

No human culture has ever been truly Christian. In some instances, however, the influence of Christian categories has been greater than others. Particularly in the West, a sort of Christianization held sway for a millennium or more. The question is, how and why did that consensus change?

A short answer to this question almost requires one to resort to generalizations. It is also made easier by a bit of anachronism, i.e., by using some later ways of speaking to articulate perspectives in a way that they would not have been articulated in the Middle Ages.

One of the most important categories for understanding premodern thought is the distinction between fact and truth. Facts, i.e., particular events and objects, have no meaning in themselves. They gain their meaning from their location in a context, whether that context is real (as it was thought to be in the Middle Ages) or imposed (as it is thought to be in postmodernism).

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Christianized Culture in the Middle Ages

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Whether cultural Christianization is possible is a question that provokes considerable debate. The answer to that question will, of course, depend upon what one means by Christianization. If the term means that most people within the culture are regenerated, or even that the gospel is rightly and generally understood, then no culture has ever been Christianized. If, however, Christianization simply means that a generally Christian worldview and morality has become the dominant perspective of a culture, then Christianization is not only possible, but actual. In fact, Western civilization experienced a predominantly Christianized culture for something like a thousand years.

Three objections can be raised against this thesis. The first is that the civilization of medieval Europe was Roman Catholic and, therefore, from a biblical perspective, not truly Christian at all. The second objection is that the morality of the Middle Ages was mixed, and that certain forms of immorality were even celebrated. The third objection is that the thought of medieval Europe was so influenced by pagan philosophers that the Christian elements were greatly diluted.

To take the last objection first, the non-Christian philosopher who exercised the greatest influence on medieval theology was Aristotle. His thought was mediated chiefly through the theology of Thomas Aquinas, who wrote some 800 years after the beginning of the Middle Ages. Even then, Thomas did not appropriate Aristotle uncritically, and others (Bonaventure, for example) sharply opposed the use of Aristotelian categories. To be sure, Aristotle did exert an influence, especially during the late medieval period. People who study medieval philosophy, theology, or culture, however, rarely claim that the most influential categories in the medieval West came from pagan philosophers.

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Influences that Shape Cultures

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Except for the hypothetical castaway on a South Seas island, everybody lives in a culture. The creation of culture is hardwired into human beings. They encounter the natural world. They encounter other people. They bring their most fundamental convictions about the nature of reality to bear upon these encounters. The result is a culture, and the qualities of that culture will differ somehow from those of every other culture.

This description of culture is presumptuously brief. From a Christian point of view, it is also theologically deficient. Not false, to be sure—every word of it rings true to Scripture. Nevertheless, more needs to be said.

One of the mistakes that some theologians (and non-theologians, too) make is to try to judge culture in general rather than to evaluate specific cultures. One analyst may suggest that culture shows evidence of divine creativeness, and therefore it is good. Another may argue that it displays the marks of human depravity, and it is therefore bad. Both fail to recognize that every culture is a complex phenomenon that will be powerfully shaped by a number of influences. Some of these influences can be classified under five theological categories.

The first of these theological categories is meticulous Providence. Christians believe that Providence is active in all human affairs, so it should come as no surprise that Providence is reckoned as an influence upon cultures. The problem is that Providence, by definition, works behind the scenes. Looking backwards, Christians simply recognize that Providence ordained whatever actually happened.

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What Is a Culture?


Since multiplied volumes have been written in the attempt to define culture, offering a description in a single short essay is certainly presumptuous. This apparent presumption is exacerbated by the fact that social scientists (anthropologists, sociologists) and humanists approach the topic quite differently. For a Christian and theologian, this presumptuousness is further underlined by the fact that the Scriptures themselves offer no deliberate or explicit discussion of the subject.

Nevertheless, some of the most heated conversations in contemporary Christendom concern the relationship between Christianity and culture. Those conversations affect virtually every area of church life. The problem is simply too important to dismiss.

Without at least a preliminary description of “culture,” this entire conversation becomes nonsensical. Without a mechanism to distinguish culture from non-culture, the discussion can broaden to include almost anything. Some attempt at limiting the field of enquiry is obligatory for those who wish to pursue this debate.

From a Christian perspective, certain distinctions seem especially important for a correct description of culture. Without these distinctions, discussions of Christianity and culture quickly become confused. These distinctions are two in number.

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Book Review - Christ Among the Dragons

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The evangelical world is sailing in new cultural waters. While it can be argued that the fundamentalist movement never got on the boat, evangelicalism at large has been “engaging culture” for years. They have been accustomed to dealing with culture on equal footing—accustomed to hearing and being heard, respecting and being respected. But the waters are troubled. Once unified by common causes (abortion, family values), supported by a political party (the Republicans) and following vocal leaders (Dobson, Fallwell, etc.), they now find themselves fragmented by disagreements, abandoned by the GOP and virtually leaderless. Concurrently, society’s reaction to expressions of the Christian faith has moved from bemused tolerance toward snarling animosity.

Attempting to explain the current situation and provide a roadmap through the current cultural morass to his fellow evangelicals is James Emery White with this book Christ Among the Dragons (IVP, 174 pages plus notes). White is the founder and pastor of Mecklenburg Community Church in Charlotte, NC and professor of theology and culture at Gordon-Conwell Theological Seminary.

Some might ask, “Professor of Culture? Why would we want to learn anything about that?” And other aspects of the book—like the dedication at the end to Billy Graham—might cause some fundamentalists to reject the book out of hand.

But that would be unfortunate.

There is much we can learn from White’s insights. His motif is the medieval mapmakers’ practice of writing “Here be dragons” upon reaching the end of the known world. His thesis is that the Church is navigating previously uncharted waters. How are believers to confront the cultural dragons of our time?

White begins his book with a discussion of society’s abandonment of the concept of truth. His conclusion will (or should) ring true with every fundamentalist:

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