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" This basic problem of relevance-cum-subservience has been given an added twist in the modern world, where relevance has become not only hollow but fragile and short-lived. A wider range of choices, a deeper uncertainty of events, a more pressing need for new styles—all this makes for an accelerating turnover of issues, concerns and fads. Nothing tires like a trend or ages faster than a fashion. Today’s bold headline is tomorrow’s yellowing newsprint. Thus the relevance-hungry liberals achieve relevance, but their victory is Pyrrhic. It is precisely as they win that they lose. As they become relevant to one group or movement, they become irrelevant to another and find themselves rudely dismissed. Far from being in the avant-garde, Christian liberals trot smartly behind the times. Far from being genuinely new or radical, they catch up and announce their discoveries breathlessly, only to see the vanguard disappearing down the road on the trail of a different pursuit. "
― Os Guinness , The Last Christian on Earth: Uncover the Enemy's Plot to Undermine the Church
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" Nietzsche’s madman in The Gay Science is the epitome of someone who recognizes what it means to reject God consistently and face the consequences. To the self-appointed “anti-Christ” and the one who did his philosophy “with a hammer,” the idea that God is dead was no yawning matter. The insane man jumped into their midst, and transfixed them with his glances. “Where is God gone?” he called out. “I mean to tell you. We have killed him, you and I! We are all his murderers! But how have we done it? How were we able to drink up the sea? Who gave us the sponge to wipe away the whole horizon? What did we do when we loosened this earth from its sun? “Whither does it now move? Whither do we move? Away from all suns? Do we not dash on unceasingly? Backwards, sideways, forwards, in all directions? Is there still an above and below? Do we not stray, as through infinite nothingness? Does not empty space breathe upon us? Has it not become colder? Does not night come on continually, darker and darker? Shall we not have to light lanterns in the morning? Do we not hear the noise of the grave-diggers who are burying God? Do we not smell the divine putrefaction?—For even Gods putrefy! God is dead! God remains dead! And we have killed him! How shall we console ourselves, the most murderous of all murderers? The holiest and the mightiest that the world has hitherto possessed, has bled to death under our knife,—who will wipe the blood from us? With what water could we cleanse ourselves? What lustrums, what sacred games shall we have to devise? Is not the magnitude of this deed too great for us? Shall we not ourselves have to become Gods, merely to seem worthy of it? There never was a greater event,—and on account of it, all who are born after us belong to a higher history than any history hitherto!”42 Nietzsche saw himself as a “born riddle-reader,” standing watch on the mountains “posted ’twixt today and tomorrow,” who could see what most people could not see yet. There was always a gap between the lightning and the thunder, though the storm was on its way. But while ordinary people could not be expected to have seen the arrival of this great event, he reserved his most withering scorn for thinkers who saw what he saw, but were unmoved and went on as before. They may have believed that God had “died” in European society, but it made no difference to them. Life would go on as it had. Such people, Nietzsche wrote, thinking of English writers such as George Eliot, were “odious windbags of progressive optimism.” If God is dead, everything that once depended on God would in the end go too. Did even science-based naturalism, he wondered, come from “a fear and an evasion of pessimism? A refined means of self-defense against—the truth?”43 "
― Os Guinness , Fool's Talk: Recovering the Art of Christian Persuasion
