Contending for the Faith: The Church's Engagement with by Ralph C. Wood

By Ralph C. Wood

During this booklet Ralph wooden demands church buildings to supply an unapologetically Christian witness to a post-modern global. The church is looking at the full destruction of these associations and practices that after formed human personality towards achievement in items higher than our personal self-interest--the leader of those being the worship and repair of God. wooden contends that Christian lifestyles can by no means be taken with no consideration and so church buildings needs to search to create a Christian tradition that gives the area a drastic substitute to its personal cultureless life.

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Additional resources for Contending for the Faith: The Church's Engagement with Culture (Provost) (Interpreting Christian Texts and Traditions Series, #1)

Example text

Our curricula are in great disarray, lacking anything other than the most minimal educational coherence. We have surrendered the conviction that educators know what things are requisite for serious learning, whether these requirements derive from general human wisdom or the specifically Christian tradition. We have come to believe that the curriculum should cater to what students prefer— as if we were to send a child sick with asthma to the medicine cabinet, telling him to choose whatever remedy he likes, even if he likes the sticky sweet cough drops.

21 Christians believe, it should be added, that the human journey is to a Life beyond life—toward either paradise or perdition—and that the quest for salvation has profound moral and social consequences. We become true persons only as we freely embrace the rightful obligations that have been laid upon us. Such responsibilities come to us less by our own choosing than through a thickly webbed network of shared friendships and familial ties and holy promises. Christians join their ancient forbears in believing that, in the very deepest sense, our “encumbrances” elect us before we elect them.

To the student of history, as contrasted with the doctrinaire positivistic reformer, it seems that people are decent, when they are decent, chiefly out of habit. They fall into habits of decent conduct by religious instruction, by settled family life, by assuming private responsibilities, by the old incentives of gain and advancement in rewards for decent conduct. When A Neo-Conservative Alternative 33 the individual seems to run no risks; when food, shelter, and even comforts are guaranteed by the state, no matter what one’s conduct may be; when the state arrogates to itself a complex of responsibilities that formerly were undertaken by church, family, voluntary associations, and the private person—why, then the old habits of decency are weakened, and the police [.

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