The Future of Christianity

The Future of Christianity, by Michael Griffin.

The big lie being peddled in the media and by the liberal elites is that all religions are the same, and therefore Christianity is no different from Islam or any other religion. Christians aren’t allowed to call out this great lie without being branded bigots or accused of promoting hate speech.

As an intentional result of political correctness, third-wave feminism and intersectional theory, collectively known as Cultural Marxism, the West is being habituated to an unstable social experiment.

Slippery slopes:

While some of us see the experiment as a slippery slope, signalling the end of the West, others say the idea of a slippery slope is fallacious. They see no causal connection between accepting X and the inevitability of Y, since they won’t admit a correlation between X and Y. According to this logic, for example, the widespread adoption of contraception, which allowed women reproductive autonomy, didn’t inevitably lead to the normalisation of, or create marketing opportunities for, pornography and everything once regarded as sexual perversion.

Even if this logic is true in theory, it’s nonsense in practice. Slippery slopes do exist. How else to explain the exponentially increasing prevalence of anal sex among heterosexual millennials and gen-Xers? First came the bikini, and then came Brazilian waxing, and now we have anal bleaching. What’s next? …

Morals and religion:

For me, conversations about traditional moral issues are increasingly rare — and increasingly difficult — with Christians and non-Christians alike. This isn’t because I have nothing to say about traditional moral issues. It’s because those who broach a moral subject with me, on the rare occasions they do, tend to second-guess what I believe and therefore what I’m going to say. Invariably, they finish my sentences for me, but they never say what I was going to say had I been given the chance to finish my sentences myself. Conversations always end there, politely yet frustratingly. I’m not one to argue, don’t struggle to be heard, and would make an ineffective missionary. …

In a liberal democracy, the separation of Church and state is essential; however, even when it’s free of political constraint and interference, the Church is still vulnerable whenever its mission opposes the world. Everyone knows religion is a powerful tool, which is why many want the Church to become their tool, or prevent it from becoming someone else’s tool, or destroy it altogether. The medieval popes understood this, which is why they had their hands full keeping the emperors at bay. …

Returning to the period before Christianity became official in Rome:

What will the future of Christianity look like? Will the Church bow to all the Cultural Marxist pressure? Regardless of whether it does, or it doesn’t, the Church will look different in the future. The most likely scenario, as I see it, is a return to some form of pre-Constantinian Christianity. While this term means different things to different people, it’s obvious the Church is gradually returning to—or is being forced to return to—its origins: to the period before it became the official religion of the Roman Empire. In all probability, in the not too distant future, the Church will once again become a Christian witness in a pagan world, with no special status, increasingly excluded from the public forum, or the marketplace of ideas, and increasingly persecuted for being what it is called to be. Many Christians will embrace this future as an opportunity. Many will experience it as a threat. The threatened will either leave or adapt. Every Christian will be forced to grapple with one central fact: there are limits to how much the Church can accommodate the world without abandoning Christ.


Even before Cultural Marxism became hegemonic in the West, a popular narrative existed about how good things were in the pagan world and how bad things became when Judaism and Christianity appeared on the world stage with their party-pooping moral codes. According to this narrative, which blames the revelation on Sinai and the revelation in Christ for everything wrong with the world, ancient Greece gave us democracy, and was a nirvana for same-sex couples, especially if they were male. The truth is quite different. As far as democracy is concerned, the West owes more to ancient Israel than it does to ancient Greece, and this applies to the Torah as much as to the Gospels. As far as same-sex relationships are concerned, the erastes–eromenos relationship—or pederasty in ancient Greece—was circumscribed by strict moral conventions, was scripted and formulaic, did not involve same-sex marriage, and bore no resemblance to homosexual relationships today. In other words, if you believe the popular narrative, about democracy and homosexuality in ancient Greece, you’ll believe anything that validates your confirmation bias, and you’ll reject anything that doesn’t.


We are conditioned to view fundamentalism in pejorative terms, as a form of stupidity. In a purely Christian context, if you ask what fundamentalism is, you’ll be told it’s biblical literalism as an irrational form of anti-science: for example, believing the world was created in six twenty-four-hour days. But if you were then to ask how long a day is, in God’s time, you will get suspicious looks, since this is a trick question (Psalm 90:4). If you point out that creation science is not an oxymoron, because the idea that God created the world is compatible with big-bang theory, natural selection, evolutionary theory and the scientific method, and because Darwin believed in God, you’ll be dismissed as nuts.

In fact, the term fundamentalism has nothing to do with biblical literalism. It was originally coined, as a reaction against modernism, to describe five fundamental theological beliefs that needed to be defended against liberal theology and what academics call higher criticism. These are: divine inspiration (scriptural infallibility), the virgin birth, the belief in Jesus’s death as the atonement for sin, Jesus’s bodily resurrection, and the historical reality of Jesus’s miracles. Therefore, what most people regard as Christian fundamentalism is, properly understood, the belief system of mainstream Christians. Pejorative references to the Bible Belt are therefore shocking, particularly when they are made by liberal Christians trying to score cheap points against conservative Christians. (I’m not like them. Don’t confuse me with them.)

Liberal Christians, many of whom prefer distinguishing themselves from conservative Christians instead of living a biblical faith, should focus more on the non-negotiable aspects of Christian belief instead of finding fault with what conservatives believe. …

To liberals, only conservatives have prejudices. Because liberals define themselves as broad-minded, and therefore right, anyone they disagree with is defined as narrow-minded, and therefore wrong. …

My favourite feminist, Camille Paglia … who clearly believes in Spengler’s cyclical model of civilisation, says there’s always an obsession with homosexuality and transgenderism just before a civilisation crumbles. Our current obsession is a sign that the end is near. …

It could be that, because the Church is standing in the way of a progressive new world order, Cultural Marxists feel they must destroy it during their long march through the institutions. … Clearly, the West is turning away from the Church, and is either persecuting it or allowing it to be persecuted … It wants the Church to be a social-services arm of the state—service-oriented in education, health and aged care—but to remain silent about social issues. …

Public ignorance about the Church is astonishing. The average Westerner has lost whatever knowledge their forebears had about the Church, except for dimming memories of old Protestant–Catholic rivalry. All they have to go by, now, are simplistic cartoon narratives, peddled by the twenty-four-hour news cycle, although everything one hears about the Church in the media is distorted, manipulative and intentionally misleading. It’s quite serious that so few can speak intelligently about the Church’s history: the First Century, the Patristic Period, the Middle Ages and the Crusades, the Renaissance, the Reformation, or the Enlightenment. In an age of mass education, where we think we know so much, never has there been so much ignorance.

Read it all.

hat-tip Stephen Neil