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Hey There Uk Ive Been Reading Through Roger

Aires Latest work The Benedict option I finally sat down and began to read it. I’m sure many of you are familiar with his argument. He’s been argument for a number of years in a number of different places. If I may I’ll just give you a bit of a praise easier. Dreier is very concerned about the state of what he calls a post-Christian society that we currently find ourselves in particularly in terms of its narcissistic consumerism, its political expediency and its normalization of sexual deviancy and so he sees these phenomena really as indicators of something much larger what he’s calling a great flood of secularism that’s overwhelmed every aspect of social and cultural life and indeed contemporary Christianity itself and it’s this assertion that secularism has in fact won that secular assumptions and norms beliefs and practices.

Basically Reign Unopposed In The Modern World That

serves as the foundation. Indeed the the justification for the so-called Benedict option, which he describes as a strategic withdrawal by Christians from our modern secular culture, and instead seek to live in intentional communities governed by distinctively Christian practices forming what Czechoslovakian dissidents, Vaslav Hovel and Vaslav Benda ones called parallel Poly‘s Now whatever we want to make of Dreier‘s recommendations we certainly do have to address the whole foundation for these recommendations, which is his argument that we’re in the midst of a secular deluge where secularism pervades every aspect of life and This is because the number of scholars are arguing that such is emphatically not the case we don’t live in a secular society simply but one scholar in particular is very critical of this notion was the recently deceased Peter Berger, who argued that the United States. the West as a whole or in fact not secular but rather pluralistic pluralism not hardened. Saccular ism is the dominant social paradigm governing Western societies today. Now Burgers assertion here is part of a growing number of scholars who see the WEst as entering into what they call a post-secular age and what I want to do here is I just want to explore what’s meant by this term to bring hopefully a bit more clarity on the current state of our society and where such a society is going one of the defects of Dreier’s work is that he offers no critical social theory by which to analyze our society and culture and so we’re really left with little more than a bunch of anecdotes like Christians thought all they needed to do was vote Republican and we’d be good to go whatever that means to just.

Rather Emotive And Intuitive Understandings Of

society and culture Now the term post-secular actually dates back to the 1960s where scholars were using it to talk about the resilience religion on overcoming what one scholar calls the pathologies of secularity and these pathologies surrounded the phenomenon of alienation in the modern world. In other words, we wanted the comforts and conveniences of the modern age, but we detested the anonymity and the loss of community that tends to come with a society based on malls and supermarkets is over and against a society based on mom-and,-pop shops and local customs and traditions, and the argument that some scholars were making is that the church at synagogue provided just such a mediation for people. You can you can have your modern conveniences all the while experiencing genuine community through the life of the local church or synagogue, and they called. realization among people that the Church and synagogue were these mediating institutions they started calling this a post-secular phenomenon. Moreover, these scholars notice that the fact value dichotomy so characteristic of secular society was really dissatisfied basically what they mean by this is a secular society or secular assumptions demystifying society that’s what sociologists actually called it.

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The Turn Of The 20Th Century, Demystification

and other words modern science had supposedly uncovered the fact the world was not governed by the gods or the God or by magic or by supernatural agents, but rather by biological chemical and physical cause of loss, and so it emerge from a secularized conception of life is what’s called a fact value dichotomy. Facts involve the biological chemical and physical components of nature. While values are just they’re mere human constructs that are imposed on otherwise valueless natural processes. This This is known as the fact value or nature versus culture dichotomy what scholars have noticed over the last few decades is that people are increasingly becoming. Shall we say disenchanted with this disenchantment right? They find a purposeless meaningless world described in the disenchanting language and concepts of science and scientific materialism as itself banal and reductionist and so people are more and more embracing traditional spiritual religious values as the means of interpreting the world around them in many respects.

This Is This Could Be Seen In

the modern-day environmentalist movements where terms like cosmic piety are regularly employed to describe the ideal human and cultural harmony with nature. Thus overcoming this nature culture of fact value divided and then in the 1990s with the rise of post-modernism, which radically critiques scientific rationalism is the sole objective way of knowing seeing it as itself a mere Western social. Secularism began to see theology is a thoroughly legitimate and indeed indispensable form of human knowledge and I’m thinking here, particularly the work of British scholar John Milbank, others such as Richard John Newhouse turned their attention to the public square and the propensity to privatize religion and secular societies and and these scholars were interested in how religion was more and more making a comeback in politics and the public square after the Iranian Revolution in the Middle East and here in the states the the Reagan Revolution where the Christian Right played such a decisive role and continues to do so to our day now. There are three broad themes that come out of this post-secular scholarly literature. First people are disenchanted with secularism and the loss of meaning and purpose in community.

Second Theres The Growing Recognition That Secularism

itself represents a value system that’s made. up of all kinds of secular myths and rituals and this radically undermined secularism is claim to religious neutrality, and certainly there’s a seat there seeing a return of religion to the public square from a full-blown theocracy in Iran or the more subtle, yet highly significant forms of Christian political activism. Here in the United States with faith-based welfare initiatives and school choice programs involving the public funding of parochial and Christian schools. Now one of the problems that post-secular scholars run into is explaining precisely why it is that we’re going back to religion to resolve these secularizing problems. I may recognize that secularism has all kinds of contradictions and pathologies, but that doesn’t mean I’m necessarily going to go back to Judaism to resolve those contradictions and pathologies right in other words, while we’ve identified the problem we’ve not identified why religion is the solution now.

In My Scholarship In My Understanding

of how things are working out? This is where the whole notion of rete radition ization comes in We’re living in a time of what scholars call a post-security politics where the very institutional and geographical arrangements that used to give us a sense of place in the world and in history and hence a sense of stability and security. They’ve They’ve largely been uprooted or eclipsed by what’s called globalization, which is the primary carrier today of secular and again something that Drer basically ignores in his work. So while at one time our borders may have been a source of national security. Globalizing economies basically render national borders null and void since they’re governed by transnational corporations and even our political and our economic systems are increasingly run by standardized and trans-local transnational political agencies, such as theNK] or theNK] or the World Trade Organization or the International Monetary Fund or the European Court of Human Rights. Whatever so this globalized world order has provoked a tremendous sense of economic, national and existential insecurities and so in the face of threats to a population, sense of place and identity and security populations tend to reassert historic identity and security markers such as religion and land language.

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Land Language, Ethnicity And Tradition As Mechanisms Of

resistance against secular globalization, anti-cultural, anti-traditional dynamics and this to me is the biggest problem I see with Roger Ayers thesis on the nature of our current social circumstance far from an overwhelming secularism. Many scholars are arguing that we’re living in the midst of nothing less than ad secularization of society the very foundations of the secular society, most especially evident in the commitments to scientific rationalism on the one hand and personal autonomy on the other there. In fact in many respects collapsing all over the place. The the Soviet Union has now been replaced with the return of a quasi-Holy Russian. The centrality of the Russian Orthodox Church in both domestic and international geopolitics.

Were Seeing Poland Declare Jesus Christ As King

and Lord over their nation. We’re seeing Christianity rewritten into the constitutions of Hungary. In the Atlantic and Samoa in the Pacific Eastern European nations such as Georgia, Reintroduce Eastern, Orphan Christening back into their public school curricula you’ve got secular camel ism being replaced with resurgent Islamic Republic in Turkey. We’re seeing the revival of Imperial Shintoism that the highest levels of the Japanese government we’re seeing a revitalization of Confucian philosophy among Chinese officials were seeing a mass Hindu nationalism, sweeping India and India’s politics and on and on and on but perhaps the most interesting piece of evidence for reet radition Ization is nothing less than the benedict option itself.

Jared Didnt Put Forward The Really

hip contemporary option or the sci-fi future shock option No Dreier went to a sixth century monastic tradition the rule of Saint Benedict as a means of preserving the very Christian identity He sees as under assault by secularizing processes. This is called re-traditional. And i Siri traditional ization as the explanation for why religious traditions are so indispensable to correcting sector isms pathologies and thereby contributing to a post-secular society. So the irony here then is that that would mean that the Benedict option is itself evidence of a post-secular society, thus undermining its own justification we’re living at a time when the very foundations and assumptions institutions and arrangements that comprise a secular conception of life are beginning to wane They’re collapsing under the contradictions inherent in secularism and sacker UK as well as the backlash against the insecurities that secularism brings through the channels of globalization to the various worldwide cultures and societies and so at the very least.

The Notion Of The Post-Ocular Does Call Into

question the legitimacy and integrity of interpreting Western culture solely as a secular society as is the case with the benedict. option that advocated by Roger Aaron, so whatever one makes of Dreier’s advocacy regarding intentional Christian living my concern is that the whole justification for the Benedict option. The whole secularized framing of the advocacy is itself rooted in a social conception that is at best imprecise and at worse downright self–God bless.

Summary

Roger Aires’ latest work The Benedict option is a strategic withdrawal by Christians from our modern secular culture, and instead seek to live in intentional communities governed by distinctively Christian practices . This is the justification for the so-called Benedict option, which he describes as a strategic withdraw by Christians . Peter Berger argued that the United States.& the West as a whole or in fact not secular but rather pluralistic pluralism not hardened. Saccular ism is the dominant social paradigm governing Western  Western  social society, not hardened secular principleistic pluralism not hardening of secularity not hardened. Peter Berger, who argues that the U.S. and the West are not secular, not secular and pluralist pluralism not hardened but rather pluralist plurist performative ploreistic prinformative pluralism, not hardened plorerism . Peter…. Click here to read more and watch the full video