EPISTEMOLOGICAL REPENTANCE
The attributional embracing of worldly philosophy, worldly philosophers and their ensuing schools of thought has been in existence within the church from Christianities cradle up unto the current era as a modus operandi of inclusionary practice. This dance between ideological pursuit and negation of differences has been tantalizingly seductive and inherently dangerous, while conversely providing great opportunities for the advancement of efficiency in thought. Yes, great gain has been accomplished through these mental pursuits of fusion between what can initially appear to be non-compatible systems.
Augustinian dalliances with Platonic ideas of superior worlds outside of reality, the Thomistic marriage of Aristotelian logic and proofs for a sentient beings existence peripheral of the boundaries of that which is knowable in a quantifiably measurable necessity, Hegelian dialectic methodology applied to systematic theological considerations: all have initially found a reticent audience at the outset. Yet, each proposition has become a seemingly standardized reality within the churches circumference today, among most contemporary familial groupings around theological postulations. The thought procedure of the church has been significantly influenced by vocative expressions not necessarily found within its ready embrace.
Dangerous as it may be, epistemological questions concerning philosophies interaction with theology needs to be adequately addressed. These external queries force honesty in assessing the directional purpose of the body of Christ. Cautionary concerns should be articulated when granting a Carte blanch facade of repentance concerning past ruminations along philosophical lines. The avoidance of knowing absolutes as a possibility and technological mechanizations advancements as presented by Heideggar and Nietzsche pose difficulties in modern assessments. Technology has changed. Worldviews separated by a scant one hundred years now seems like infinity. The societal impact of technological achievement cannot be easily dismissed. The emerging postmodern reference to premodern function quite possibly is attributable to the ramifications of personal instability and insecurities fostered by the rapid nature of technological adjustments. The hoisting effect of potential personal reductionism and ineffectiveness due to social irrelevance is a daunting prospect for those who must address the stark realities of an increasingly mechanically sophisticated world that militates against those who appear to be inept in the use of technology.
Value can be achieved by adapting a deconstructional modalistic operative that allows critical evaluation to challenge that which is assumed and that which fails to qualify as universally applicable truisms. The inequities of personalities who claim power as ballast against the external uncertainties and who then conversely systematically abuse those who exist in their sphere of influence needs to be mitigated by the proper evaluation of Christianities cumulative value. Without this enactment, western advancements will be embraced while the faith that made up the technologically sophisticated society will be excluded as inappropriate. Faith finds great reason for appropriation when faith is viewed as the provider of a moral balancer against the inhumane actions that can easily be perpetrated against those who live in an exploitable position.
Current advancements underway in Third World communities undergird this concern. The repetition and adaptability of the capitalistic ideology is the prevailing mindset among many developing societies. Sociological creations that mimic the western successes and capitalistic imaging are rampant and increasingly influential. A cultural adaptation is fast becoming the norm as communal leaders consider this expression to be the most opportunistic in facilitating personal and societal achievement. Correctly assessed, Christianity provides the soul for the mechanism of capitalism’s intrinsic function. Left out, greed and abuse abound in the world of morality and in the circle of environmental conditions. Exploitation is a very dangerous posture to assume.
