23
" What is unsure is how long democracies can survive once they lose a controlling vision of the common good that extends beyond the merely pragmatic. It may take a long time—I certainly hope so—but it is hard to be optimistic. What seems so difficult for Westerners to grasp at the moment is that our problems are not merely economic (though many are tied to economics), but reflect the most fundamental questions of cultural cohesiveness. They touch all of life. They are as much tied to religion, philosophy, the family, heritage, direction, vision of the future, language, and everything else that contributes to any culture, as to the interest rate and the federal deficit. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
25
" Fourth, as the previous chapters have shown, the rise of philosophical pluralism and of secularizing tendencies, especially in the media and in the academy, project an image of believers as old-fashioned, quaint, ill-informed, red-necked, “fundamentalist”—and therefore needing to be tamed. The left demonizes the right, and the right returns the compliment—but the left holds virtually all the positions of leadership in the media and in the academy. In short, the culture of our age firmly opposes all claims to transcendent authority, with the result that there is often a bias against believers. No small irony rests in the fact that the Pilgrim fathers left England because they were not free to practice the truth, and then left Holland for America because they perceived that the amorphous tolerance they found there was in danger of corroding their love of the truth. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
26
" The inevitable result is that judges make decisions that are in line with their politics, their prejudices, their cultural alignments, their value systems, without reference to anything that claims to be stable or in any sense culture-transcendent. The best of them are very clever people who can always use the Constitution to support their biases. They are, in short, a reflection of the philosophical pluralism reigning in the land; we should not expect otherwise. Second, for various complex reasons, this is increasingly a time when judges rule. The people rule less and less, even through their duly elected legislators; unelected judges rule. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
27
" Inevitably, individualism has made an impact on the way religion is conceived. The spread of privatized spirituality, developed apart from a disciplined and disciplining church, doubtless fosters desires for personal connection with the transcendent, but, at the risk of an oxymoron, it is a personally defined transcendence. Privatized spirituality is not conspicuously able to foster care for others.103 God, if S/He exists, must satisfy the prime criterion: S/He must meet my needs, as I define them. It is hard to resist the conclusion that this God is less the God and Father of our Lord Jesus Christ than a Christianized species of the genie in Aladdin’s lamp. Having abandoned authoritative revelation and ecclesiastical tradition alike, many in this generation find it easy to adopt all sorts of absurd beliefs, provided only that they serve personal interests: this is the age when huge sums are paid to psychic counselors, when even Time lists crystal healing as a possible medical remedy, when an American president seeks guidance from astrologers. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
32
" In this framework, although church discipline is being thought through afresh by many Christian groups,44 one of the areas where more thought is still needed is the manner in which churches that draw lines in the moral arenas—however graciously, humbly, gently, sometimes by degrees, but also firmly—are not only taking steps to align themselves with Scripture (and with the main strands of Christian heritage, for that matter), but are taking on the culture. Such steps become not only a matter of nurturing and protecting the faithful, but of showing a pluralistic world what Christian living looks like. This will alienate some; under God’s good hand, it will draw others, not least because the freedoms promised by pluralism are tearing society apart. In any case, we have little choice: elementary faithfulness demands it. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
38
" The question to ask is this: Are all the “interpretations” listed here, not least the mutually contradictory ones, equally acceptable to God? An atheist will be uncomfortable with such a question; a Christian must ask it. Is it enough simply to hold the beliefs of one’s “Christian” community? How about the interpretive community of Jehovah’s Witnesses? Mormons? Or how about, say, Muslims? Buddhists? Materialist Marxists? I do not know how Smith would respond to such questions. If he draws the line somewhere, then of course I will ask him how he knows that is the place to draw it. At the very least he has then admitted the existence of objective truth, the denial of which is dangerous. If, in line with the central heritage of the Christian church, he ties that truth to the Bible, then one must push hard and ask which of the other interpretations can properly be justified and which must be ruled out by what the Bible says—or will he retreat again to some vague notion of equivalent value in all interpretations? If he denies that there is any way we can know that we are pleasing God, and that the best we can do is live in line with our interpretive communities, what possible excuse could he make for Luther breaking out of one community to start another? Was Luther right? How do we decide? If Smith hides behind the community in the face of such questions, then his interlocutor is basically right. And I would review with him the points I have already tried to make in this chapter and the previous one. In short, I agree that all our understanding is interpretive, and that the interpretive communities in which we find ourselves are extremely influential. But this does not mean, on the one hand, that we cannot articulate objective truth, and on the other that our interpretive communities bind us utterly. "
― D.A. Carson , The Gagging of God: Christianity Confronts Pluralism
