There is, in our day, what seems to be an increase in general interest in the symbols of Christianity in many quarters of our culture. In a social order which has over the decades chipped away at the foundation of reason, purpose, and morality (and in this past decade, taken a wrecking ball to it!), it is unsurprising that the disillusioned—for no matter the extent of the delusion within a society, there will always be some who are dissatisfied and who notice the lie, though they may not have an accurate apprehension of the truth—have sought for meaning and purpose in the old ways. The thought seems to be, “We know that the prevailing vapidity of deconstructionism is unable to produce sturdy and and unwavering purpose which can weather the storms. So let us search for meaning in the symbols of that which characterized the world before whatever exists now came to be.”
This thought pattern leads to diverse destinations. For some, it means finding renewed purpose in traditional gender roles (with or without an accompanying faith). Others, have “come home” to the Roman Catholic Church. Still others have manifested this return to the old ways in yet more radical ways in their quest to dispatch of Christianity altogether in order to “worship the ancient gods” and find meaning in their ancestral traditions. But there is also a group of individuals who simply wish to appropriate the symbols and language of Christianity without committing to historic orthodoxy, to whom we now turn our attention.
These are Christian hobbyists rather than devotees. They are among the throngs but not disciples. They delight in the fruit of Christianity but despise the Root. They want the metaphysical tantalization but not the historical facts. They want Christ’s resurrection to be in their hearts as a symbol of new beginnings rather than from the grave as proof of his future judgment. They want the Scriptures to be a distilled and refined record of narratives that accurately and wisely describe in religious symbols the collective human experience rather than a personal, aseitic (adj. from aseity) God’s revelation of himself. They want heaven and hell to be symbols of states of mind and circumstances rather than ontological realities of the afterlife. These prefer the wisdom of the world over the folly of the cross. They refuse to bow their intellects to something so foolish as a crucified and resurrected Jesus.
Let no one deceive you: “If Christ has not been raised, your faith is futile and you are still in your sins…If in Christ we have hope in this life only, we are of all people most to be pitied. ” (1 Cor 15:17, 19 ESV). No matter the sophistication of their symbolic realism, to borrow a phrase, “they have cut the cords of continuity.” Such is not orthodoxy. Such is not Christianity. There is a faith which was “once for all delivered to the saints” and for which we must contend earnestly (Jude 3).
“But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. They said to you, “In the last time there will be scoffers, following their own ungodly passions.” It is these who cause divisions, worldly people, devoid of the Spirit. But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” (Jude 17–25 ESV)
A Boy and His Bible 