excerpts from Ligonier Ministries (here)
“Which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?” (v. 28).
While most of the philosophies that have shaped American culture are European in origin, pragmatism is at least one worldview that was born in the United States. Its assumptions lie at the heart of postmodernism, that catch-all term used to describe the views that dominate Western thinking in the first part of the twenty-first century.
Pragmatic philosophers are generally agnostic as to whether ultimate, transcendent truth even exists. Even if objective truth exists, they say, it cannot be known, nor is it even worth pursuing. Truth is therefore radically redefined. Traditionally, truth is regarded as that which corresponds to reality. However, truth in pragmatism is what “works.”
This leads to relativism. What “works” for you is not necessarily what “works” for me. Christianity may make me a happier person; thus, it is true for me. Muslims find that Islam makes them happy, and so Islam is true for them since it “works” for them. Rational discussion, or an appeal to a final norm, cannot solve disagreements over what “works”; therefore, the group with the most power wins when pragmatism is wholly embraced.
If homosexuality works for me, then I must gain power to silence those who, by convincing others that my behavior is unacceptable, can create cultural impediments that hinder my enjoyment. I will not try to debate those who disagree since there is no universal standard to which we can appeal.
Pragmatism usually looks for immediate solutions without considering whether the answers will work in the long haul. Perhaps the best example of this is the Social Security system in the United States. The problem of people not saving enough for retirement was “solved” by mandating contributions to a government-sponsored savings plan.
No one seriously considered whether there would always be enough workers to support these benefits, and now the time is coming when Social Security will be unable to pay out what the government has promised. Jesus opposes this type of short-term thinking, calling us to count the long-term costs of following Him (Luke 14:25–33).
The corrupting influences of pragmatism are seen even in the church. “Seeker-sensitive” worship can increase attendance without ever seeing the congregation grow to maturity. Churches targeting specific ages or lifestyles might attract a lot of people from these groups and not minister to those who do not fit certain classifications. Beware of any ministry that emphasizes “what works” and do what you can to help your church avoid slipping into pragmatism.
(above) a short video clip by Steven Furtick, a pastor of Elevation Church, another prominent Seeker sensitive church in NC, USA. In this video clip, he proclaims sneeringly that those who are critical of Seeker sensitive, Market-driven church model are "Haters" and that "Hey, Haters, Your day is done." He continues that "It's a new day." A new day....yes...that so called Bible-believing Christians have come to be labeled as "Haters." O Lord, grant us the spiritual eyes to discern the spirit of this age and help us to be faithful to You and Your word until the end. Amen. (*useful source regarding this issue: Chris Rosebrough, Doing Church for the Unchurched? For Whom Do Pastors Exist )
Pragmatism Goes to Church
"God Tells The Man Who Cares"
By A. W. Tozer
It is not by accident that the philosophy of pragmatism around the turn of the century achieved such wide popularity in the United States. The American temperament was perfect for it, and still is.
Pragmatism has a number of facets and can mean various things to various people, but basically it is the doctrine of the utility of truth. For the pragmatist there are no absolutes; nothing is absolutely good or absolutely true. Truth and morality float on a sea of human experience. If an exhausted swimmer can lay hold of a belief or an ethic, well and good; it may keep him afloat till he can get to shore; then it only encumbers him, so he tosses it away. He feels no responsibility to cherish truth for its own sake. It is there to serve him; he has no obligation to serve it.
Truth is to use. Whatever is useful is true for the user, though for someone else it may not be useful, so not true. The truth of any idea is its ability to produce desirable results. If it can show no such results it is false. That is pragmatism stripped of its jargon.
Now, since practicality is a marked characteristic of the American people they naturally lean strongly toward the philosophy of utility. Whatever will get things done immediately with a maximum of efficiency and a minimum of undesirable side effects must be good. The proof is that it succeeds; no one wants to argue with success.
It is useless to plead for the human soul, to insist that what a man can do is less important than what he is. When there are wars to be won, forests to be cleared, rivers to be harnessed, factories to be built, planets to be visited, the quieter claims of the human spirit are likely to go unregarded.
The spectacular drama of successful deeds leaves the beholder breathless. Deeds you can see. Factories, cities, highways, rockets are there in plain sight, and they got there by the practical application of means to ends. So who cares about ideals and character and morals? These things are for poets, nice old ladies and philosophers. Let's get on with the job.
Now all this has been said, and said better, a few dozen times before, and I would not waste space on it here except that this philosophy of pragmatism has had and is having a powerful influence upon Christianity in the middle years of this century. And whatever touches the faith of Christ immediately becomes a matter of interest to me and, I hope, to my readers also.
The nervous compulsion to get things done is found everywhere among us. We are affected by a kind of religious tic, a deep inner necessity to accomplish something that can be seen and photographed and evaluated in terms of size, numbers, speed and distance.
We travel a prodigious number of miles, talk to unbelievably large crowds, publish an astonishing amount of religious literature, collect huge sums of money, build vast numbers of churches and amass staggering debts for our children to pay. Christian leaders compete with each other in the field of impressive statistics, and in so doing often acquire peptic ulcers, have nervous breaks or die of heart attacks while still relatively young.
Right here is where the pragmatic philosophy comes into its own. It asks no embarrassing questions about the wisdom of what we are doing or even about the morality of it. it accepts our chosen ends as right and good and casts about for efficient means and ways to get them accomplished.
When it discovers something that works it soon finds a text to justify it, "consecrates" it to the Lord and plunges ahead. Next a magazine article is written about it, then a book, and finally the inventor is granted an honorary degree. After that any question about the scripturalness of things or even the moral validity of them is completely swept away. You cannot argue with success. The method works; ergo, it must be good.
The weakness of all this is its tragic shortsightedness. It never takes the long view of religious activity, indeed it dare not do so, but goes cheerfully on believing that because it works it is both good and true. It is satisfied with present success and shakes off any suggestion that its works may go up in smoke in the day of Christ.
As one fairly familiar with the contemporary religious scene, I say without hesitation that a part, a very large part, of the activities carried on today in evangelical circles are not only influenced by pragmatism but almost completely controlled by it. Religious methodology is geared to it; it appears large in our youth meetings; magazines and books constantly glorify it; conventions are dominated by it; and the whole religious atmosphere is alive with it.
What shall we do to break its power over us? The answer is simple. We must acknowledge the right of Jesus Christ to control the activities of His church. The New Testament contains full instructions, not only about what we are to believe but what we are to do and how we are to go about doing it. Any deviation from those instructions is a denial of the Lordship of Christ.
I say the answer is simple, but it is not easy for it requires that we obey God rather than man, and that always brings down the wrath of the religious majority. It is not a question of knowing what to do; we can easily learn that from the Scriptures. It is a question of whether or not we have the courage to do it.
ISSUE 18 Self-esteem, the New Christian "Virtue" Part 2: Robert Schullers New Reformation
ISSUE 37 Why Ecumenism Cannot Produce the Unity of the Faith: The Biblical Definition of the Church Shows Ecumenism to be Futile
ISSUE 56 Robert Schuller and The Seeker Sensitive Church: The Roots and Fruits of Robert Schuller's Verstion of Theological Liberalism
ISSUE 80 The Gospel: A Method or a Message?: How the Purpose Driven LifeObscures the Gospel
ISSUE 85 Redefining the Church: The Church Growth Movement's Unbiblical Definition of the Church
ISSUE 86 “Church Health Award” From Rick Warren or Jesus Christ?: A Study of the Seven Churches in Revelation
ISSUE 89 Faulty Premises of the Church Growth Movement: Rick Warren, Robert Schuller, Donald McGavran, and C. Peter Wagner Mislead the Church
ISSUE 119 Monvee—The New Evangelicalism about Me: A Review of John Ortberg's The Me I Want to Be