The Son of God made flesh – the Image of the Father (John 1:18) – has opened the way to the knowledge of God, offering the world the bridge that restores the state of communion lost through original sin and grants creation the chance of renewal in a new spatiotemporal dimension: the Kingdom of the Eternal Love of the Most Holy Trinity. This communion is realised on a personal level, through dialogue expressed in prayer. Ecclesiastical art, by presenting icons as means of connection with the Divine, assists humankind on this existential journey towards perfection, providing precisely the support of a unifying bond, so necessary to keep alive the true image of those called to communion.
What happens, however, when the very state of personal communion is denied? What role does the image of the search for the primordial meaning of existence still play in a hedonistic and secularised world? We are speaking of contemporary postmodern society and discerning new meanings of the image for the individual uprooted from the practice of virtues, left isolated by the cultivation of their own individualism. Postmodernity proposes, at the same time, new forms of Enlightenment and humanism. Completely separate from religion, these are articulated exclusively on a secular plane, as violent reactions against traditionalism and an unreserved embrace of everything that is new, cosmopolitan, and scientifically and technologically advanced. It is time to categorically denounce any form of institutionalised hierarchy; even the primacy of the majority, which ought to constitute the essence of any democracy, is shaken to its very foundations by the vociferous demands for minority rights. Postmodern man reinvents himself when, in the name of his own emancipation, he reveals himself as a Demiurge, an idol of his own vanity. The personal existence of the Christian God, revealed in Holy Scripture and Holy Tradition, is called into question, insofar as His channels of communication are blocked by man, reduced to the status of an individual, incapable of relating beyond his own mundane instinctual struggles. In this sense, Jean-François Lyotard’s famous definition of postmodernity as ‘disbelief in meta-narratives’1 finds its logical explanation: traditional answers to the great existential questions, based on biblical revelation, have fallen into disuse, as they must make way for new, expedient explanations stemming from secular humanism. Supported by the emancipatory message of reason, they highlight values such as goodness, truth, beauty, humanity and justice, from the perspective of their adaptation to scientific and technological progress, with direct reference to material comfort in this world, whilst completely excluding the perspective of eternity and the cultivation of holiness.
The personal existence of the Christian God, revealed in Holy Scripture and Holy Tradition, is contested, insofar as His channels of communication are blocked by man, reduced to the status of an individual, incapable of relating beyond his mundane instinctual struggles.
In the search for Truth, which, according to Christianity, is One alone – Christ – humanity has journeyed through history with the conviction of the uniqueness of this endeavour. In postmodernity, we encounter the notion that there is no single Truth, but rather the plural ‘truths’ is increasingly used, in the sense that each individual justifies themselves before their fellow human beings, proclaiming their own attitude to be the prototypical one. This is why Jürgen Habermas speaks of the ‘localisation of truth’2 In this context, knowledge itself becomes a prerequisite for consumerism, being influenced by the prevailing forms of communication: Chat, Messenger, Facebook, Twitter, WhatsApp, etc. Religions themselves are accepted only insofar as they cease to regard their own dogmas as unique, indisputable truths. They are rejected wholesale: profound reflections, mystical experiences, moral rigour – all criticised on the grounds that they undermine the established practice of postmodern hedonism. Mediocrity and superficiality are taking hold everywhere. A lack of depth is becoming a general characteristic of the mindset of today’s society. Reality is transformed into an image, rendered through technical means of exceptional clarity (3D, I-max, etc.) and, as such, distorted on a figurative level, where manipulative processing is the order of the day. Many people, particularly young people, isolate themselves in the virtual space created by computers, where films, games or even ordinary TV programmes are saturated with subliminal messages designed to create addiction. A distinct category is the pornography industry, which feeds the brain’s nerve centres with images designed to fuel bodily urges, in a desperate attempt to control the individual’s entire psycho-physical being through the ceaseless stimulation of pleasure. The same J. Habermas, speaking of the postmodern worldview, describes it as ‘the triumph of desire over reason’3 Religions, cultures, traditions, ideologies and ways of life are fragmented into a plurality which is, nevertheless, homogeneous, insofar as it presents itself as subversive and claims to be based on relativism.
There has been much talk recently about the defining frameworks of postmodernity and the way in which it influences the development of humanity. It is clear that we are witnessing a staggering emancipation: elements that lead to the establishment of widespread comfort are, in equal measure, dismantling the old reference points that define human existence. The autarchic model of the self’s hegemony is becoming increasingly pronounced. Postmodernist individualism poses a major social challenge to the ecclesial communal ethos. In a world that venerates selfishness, what direction will human relationships take?
Postmodern individualism poses a major social challenge to the ecclesial community ethos. In a world that venerates selfishness, what dynamics will human relationships take on?
To offer a possible answer, we must delve deeper into our exploration of the constitutive elements of postmodernity. Philip Sampson’s study, The Rise of Postmodernity, is of real help in this regard. Here, the author offers a synthetic, integrative view of the many definitions that have been given to this concept:
‘Like love in a folk song, postmodernity is that thing full of splendour. Some see it as a characteristic of the mode of production in late capitalism (Jameson); others identify it with an entirely new form of activism (Poster); a few regard it as an opportunity for new creative possibilities (Winter); others view its influence as sinister (Diederichsen), a few see it as a new, essential condition (Lyotard), others doubt its existence (Rose) or consider that it merely articulates the position of marginal intellectuals (Bauman)’4.
In fact, the postmodern man does not wish to solve the equation of his existence. A life lived exclusively in the here and now, consumed in the present, precludes the positing of a transcendent meaning to life. That is why he is tense and confused, and often oscillates between various philosophical systems, elements of syncretic thought, pages of science fiction novels or his own fanciful visions. Viewed in this light, postmodernity presents itself as a lost certainty or conscious ignorance 5.
Despite all their claims to creating a perfect society, secular humanists have failed on every front, which demonstrates that, although their intentions appear to be good on the surface, in reality they are impossible to put into practice. Individualism, based on vanity and selfishness, has made it impossible to achieve emancipation in social and political life. The failure to foster a sense of community and self-centred preoccupations actually lead to even deeper divisions than those of the modern era, which postmodernism claimed to correct. To counter the outbursts of individualistic behaviour, recourse has been made to the cultivation of the primacy of fashion: being on-trend is a must; it is the way in which members of society are brought to a common denominator.
Nor are the achievements of science and technology, in reality, any more convincing. Their use in the arms industry or the crisis caused by pollution are painful realities for people of the third millennium. Even though a host of environmental and pacifist movements have emerged, proposing various programmes and projects in these fields – which are themselves heavy consumers of resources – the results are still a long time coming.
When it comes to communication, the situation is perhaps the most dramatic. There has been no more subtle form of subjugation of reason and mind control in the entire history of humanity than that which is unfolding before our very eyes in postmodernity. Hypnotised by social media, glued to the television, people are acutely experiencing the drama of their own depersonalisation. They are no longer allowed, nor do they have the courage, to think freely; in fact, they no longer even need to: others do it for them. Crude manipulations extend their tentacles over them, without them reacting in any way. They give credence so readily to flawed sources of information that it is not even difficult to shape their dormant conscience. It is enough to stimulate his false sense of emancipation: in other words, it is enough to give him the impression that the discourse is his own, that he draws the conclusion himself (which is, of course, subtly naturally), that they are the only one and the best placed to make value judgements on any subject, regardless of whether they have any expertise in that field or not. In this regard, blogs provide an excellent research topic: everyone comments as if they were experts, yet, upon clear-headed analysis, their posts amount to nothing more than the viral spread of manipulation, sometimes on the scale of veritable epidemics. Beneath the guise of emancipation lies, in fact, a heavy bondage.
‘As citizens become consumers, integrated into society through the allure of the market and ready to participate directly in public political life via technological innovations, representative democracy becomes of little interest to those excluded from the market’s game, for the oppressed, for the poor’6
– as P. Sampson, in turn, points out.
On a social level, postmodern emancipation takes on dramatic overtones. Under the guise of freedom, as well as the much-trumpeted ‘human rights’, new social polarisations are created, designed to destroy traditional affiliations at their very foundations. Protest movements are emerging against the traditional Churches, accused of being unable to keep pace with postmodern trends. Building on the anti-racist and anti-slavery movements in the West, the Romanian Orthodox Church is the target of unprecedented attacks, aimed at blaming it for keeping the Roma in bondage until the mid-19th century, but also for the continued use in liturgical language of phrases such as ‘servant of God’. Feminist movements, with their calls for emancipation and clear pro-abortion stances, are also campaigning for women’s ordination, following the model of certain Western denominations. Contraception and family planning have gained an ever-increasing number of supporters, as have hybrid forms of human cohabitation – cohabitation, consensual unions or civil partnerships – all designed to undermine the very foundations of the traditional family. Evidently, movements promoting the rights of LGBT people have also committed themselves to the same goal, harnessing a huge manipulative force from the West: rallies featuring the shameless display of these ‘anomalies’, attended by members of the diplomatic corps of prestigious nations in order to ‘teach us a lesson’, and musical and cinematic productions in which these minorities are virtually-present, giving the impression of ‘normality’, culminating in the blatant rigging of popular artistic events such as the Eurovision Song Contest, which has become a veritable ‘platform’ for the display of all manner of sexual deviations.
Thus, the whole of history is deconstructed. Humanity lives in a continuous present. The idea of every person’s metempsychotic journey through time—perceived as linear, yet with an obvious cyclical component—is being fostered. This is best illustrated in one of the remarkable works of postmodern cinema, Cloud Atlas. The past overlaps with the present and projects into an uncertain future, as long as the present moment is intended to be made permanent. To speak of history, in this case, becomes impossible.
A new type of interaction is becoming a necessity: the network. Here, the exchange of information takes place rapidly, based on voluntary participation and personal engagement. Communities are moving into virtual space, driven by shared cultural trends or the skills of network designers. The range of content on offer is vast, and manipulative channels are just as widespread. Unfortunately, the Church has a discreet, even hesitant, presence in this rapidly expanding sphere of social interaction. Rather, we are witnessing the polarisation of certain pseudo-religious groups, with extremist and fundamentalist tendencies, which capture attention through their exuberance, sometimes bordering on aggression. This is because the dominant tone of the messages going viral on social media is one of victimisation, discontent, oppression and the exclusion of followers, who are ready to proclaim themselves as the oppressed and to demand rights, by virtue of their own alleged truths, whilst indiscriminately criticising social orders, institutions or structures deemed to be utterly outdated.
Pam Smith suggests that mission work could be enhanced through online connections. Here is an extract from her excellent book, Online Mission and Ministry:
‘One of the most pressing concerns of the Western Church is the numerical decline in its membership. This is clearly seen as a consequence of the shift from the concept of ‘Christianity’ – defined as the cultural and political dominance of Christendom – to ‘Postmodernity’, where no single worldview or set of ideas is any longer regarded as universal. If we are to give credence to these fears regarding the decline of Christendom’s influence, we will have to accept that we must adopt new strategies for reconnecting people with the message of the Gospel. Even if the number of adherents is falling, new forms of mission might, in turn, provoke opposition from some Christians, who might consider it more important to invest in missionary strategies that have enriched the church in the past, rather than squandering resources on new, as yet unproven methods. It has even been suggested that inviting people to take part in community programmes via digital media might, in fact, discourage their attendance at offline church activities. Experience, however, suggests the opposite: most online communities have found that participants tend to become increasingly interested in exploring and expressing their faith offline as a result of their online involvement7”.
Paradoxically, although it glorifies the self in an autarchic manner, idolising it, postmodernity renounces the authentic search for the self and its natural anchoring in the transcendent. “It is not a subject in itself, but merely a subject off the shelf”8 – points out Philip Sampson. Mediocre superficiality proves to be brazen in promoting the self, yet without any real introspection into its true dimensions and, worst of all, through the falsification of consciousness. In modernity, we are witnessing a reordering of values within well-structured hierarchies, respecting the accumulation of knowledge or cultural heritage, in a genuine promotion of the elites. Postmodernity, by attacking meta-narratives, causes these hierarchies to collapse. Complex personalities are no longer in vogue, as culture no longer develops in depth but on the surface, becoming a mass-market commodity, subject to the same consumerist rules that place populism above elitism. As consumers, the citizens of today’s society regard themselves as multi-skilled experts in all fields, whilst despising true professionals. Of course, such a view is clearly intertwined with the ideals of democracy and political correctness. As far as we are concerned, the principles of ecclesiastical organisation are, once again, exposed as being out of step with the times, as they uphold an obvious hierarchical stratification.
Paradoxically, whilst glorifying the self in an autarchic manner, idolising it, postmodernity renounces the authentic search for the self and its natural anchoring in the transcendent.
It is very interesting that, although it deconstructs meta-narratives, postmodernity itself ends up creating its own narrative, on a global scale: the vision of the ‘elite of consumer mediocrity’ which advocates the decentralisation of knowledge, but ends up aestheticising the anarchy generated by the widespread spirit of dissent. And what would be its main asset? The excessive cultivation of pleasure as the exclusive result of sensations and carnal experiences, which plunges mundane existence into an incredible effervescence of superficiality, thus illustrating the concept summarised by J. Habermas in the phrase: ‘the aestheticisation of life’9 Clearly, we are speaking here of human life in the flesh, without any prospect of eternal life.
‘As Christians,’ S. Grenz points out, ‘it is necessary for us to understand what meta-narratives are. They are, first and foremost, descriptions of God’s action in history for the salvation of fallen humanity and the fulfilment of God’s plan for His creation. We proclaim unequivocally that the focus of this meta-narrative is the account of Jesus of Nazareth, whom we confess to be the Incarnate Son of God, the Second Person of the Triune God’10”.
In recent times, a paradigm shift has been observed with regard to the activity of emancipated humanity in general. Industrial production has declined in intensity, having shifted predominantly to countries with emerging economies, whilst consumption has risen alarmingly, with a focus on certain related economic sectors: trade and services, with new areas developing as a result: the media, advertising and entertainment. Whereas in the not-too-distant past material goods were valued at their true worth, being saved and even stockpiled as provisions for a future generally regarded as uncertain, today they represent nothing more than resources for consumption and, often, symbols of immense waste. Contemporary man no longer analyses the intrinsic significance of the goods at his disposal, but rather the way in which he can make use of them, consuming them rapidly to generate the pleasure he so desperately needs. The predictability of an uncertain future has ceased, with postmodern hedonism reviving the ancient hedonist thesis of ‘seizing the day’ (carpe diem); consequently, the question of accumulating resources for prudent saving no longer arises.
I have shown above that postmodernity has established ‘being fashionable’ as a defining value. And the defining feature of fashion is the excessive consumption of material goods, taken to the point of waste, for the sake of pleasure. Consequently, scientific reflection and academic research are gradually being recalibrated. From activities originally intended to be carried out independently, leading to spectacular results precisely because of their unpredictability, they have been transformed into routine and predictable team efforts, irreparably affecting free, individualistic thinking, to the point of what Z. Bauman termed the ‘implosion of intellectual vision’11
The advertising industry developed in support of such a mindset, bolstered in particular by the mass media. Real products have been transformed into image-based products, which are consumed not because of their necessity or value to human life, but because of the manipulative effects of advertising. Sometimes, these effects are intended to encourage practices that endanger life (addictions to tobacco, alcohol, excessive sugar consumption, etc.), but the enormous financial interest goes hand in hand with people’s appetite for the pursuit of pleasure, whatever the risks.
Gradually, in the postmodern era, everything becomes a consumer good. And this process is largely driven by new technologies, centred on the development of telecommunications, computers, and the digitisation and automation of industrial, economic and, above all, media networks and processes. Particular emphasis is placed on product design, which must necessarily adapt to existing cultural models, in a continuous effort to promote one’s own image and style to the consumer community. The scientific endeavour itself is being reoriented, from disinterested research—whose sole objective is the generation or consolidation of knowledge for its own sake—towards a genuine public policy, recalibrating research on the basis of clear managerial interests, geared towards satisfying the desire for material consumption and the cultivation of pleasure.
According to P. Sampson,
‘from the very roots of modernity, this information-based consumerist culture is either sinister or superficial. Electronic surveillance and control are casting their invisible net equally over the lives of individuals and communities. The simulated world of spectacle, experience and consumption is driving humanity towards a new addiction: nostalgia for Disney productions, shopping centres and theme parks. The Las Vegas style has become ubiquitous’12
The idolatry of these new images also entails the development of a corresponding cult. From the ‘catacombs’ of consumerism, represented by small boutique-style shops, postmodern architecture has reinvented itself, creating veritable ‘temples’ of commerce: shopping centres and supermarkets, which bring together, in a jumble, a multitude of expressions of material waste, whose sole common factor is that they are ‘on trend’. Everything sold here is not necessarily the result of a choice based on quality, but rather of an obvious necessity: that of reconciling time constraints with the advertising industry’s hunger for success. Paradoxically, there is also a category of ‘spiritual goods’ on offer at the shopping centre: these are stands promoting various new religious movements, which operate on the same principles: the more visible the advertising, the more certain the success seems to be. There are those who argue that the Church, in an updated form, should also be present there 13; however, there is equally serious opposition to the very real risk of compromising the Gospel message. The Church itself must not become just another shopping centre, offering a faith tailored to the market. Throughout its two-thousand-year history, it has professed a body of teachings and norms which are, for the most part, inconvenient, even hostile to the expectations of hedonism, whatever form this may have taken.
The Church itself must not become yet another shopping centre, offering a faith tailored to the market. Throughout its two-thousand-year history, it has upheld a body of teachings and norms that are, for the most part, uncomfortable, even hostile to the expectations of hedonism, whatever form this may have taken.
For the postmodern individual, the drama of Lucifer becomes their own source of constant existential anguish. Self-deification, which remains unfulfilled in reality, leads to a state of perpetual frustration and a distortion of reality. A state of rebellion against God is created, and, above all, an unbridled desire to challenge His commandments is fuelled. Thus, the very idea of the Last Judgement and the restoration of the universal order is denied. Priority is given to earthly life, lived in constant distraction, without any prospect of eternity. At most, as a concession to postmodern religious syncretism, the much more lax view promoted by Eastern religions is embraced: the idea of successive reincarnations is taking on ever greater shape, but not from the perspective of subsequent accountability, but rather of prolonging hedonistic earthly existence. Thus, the idea of an immortal soul, as well as its continued existence after the death of the body, takes on new meanings. The postmodern individual is no longer interested in the progress of their soul, spiritual growth, the cultivation of virtues, or the inner transformation of the person, so that they might be oriented not towards the consumption of material goods, but towards immortality. In this regard, P. Sampson observes very aptly: ‘In postmodernity, this search for one’s true self is abandoned. It can no longer be found, since it is itself alienated’14
Ever since the famous Beatles claimed to have surpassed Jesus Christ in popularity, we have witnessed a veritable frenzy of idolatry directed at certain stars and even musical genres themselves. Obviously, we are not referring here to religious music, folk music or classical music, but to those musical trends that have taken hold of ever-wider masses of young people, creating a veritable industry of endless entertainment. The founder of the first ‘rock ’n’ roll church’ in California, Joel Agnew, regards rock music as an ‘alternative religion’ to ‘all that other rubbish’15 Nina Hagen regarded herself as ‘God’s channel’, whilst the Rolling Stones and Ozzy Osbourne released songs with demonic titles and content. A distinct category is comprised of certain extreme forms of rock music, which have become downright satanic. Inspired by African religiosity, these combine aggressive, raucous melodies with spasmodic body movements, reminiscent of tribal witchcraft rituals. If we add to all this the content of the lyrics accompanying these musical pieces, we have the full picture of affronts to God, as He is perceived by traditional religions, combined with Satanist and Luciferian praise. All these compromised musical pieces equally promote a new kind of cultural language, in which signs and symbols that require deciphering take centre stage, following a constant struggle for self-assertion. Graffiti techniques are eloquent examples of this language, which creates a distinct identity, as discussed by P. Sampson:
“Literature, music and film present examples of postmodern identity (for example: William Burroughs / David Cronenberg, David Bowie, David Lynch), but the classic example of the self manifested in multiple existences is provided by Madonna, who embodies a multiplicity of representations, from ‘Material Girl’ – through the creation of her own sexuality – to the vulnerability of Monroe’16”.
Celebrities from absolutely every field with public exposure are added to the categories listed above. From politicians to members of sports teams, they all present themselves as idols to their followers, supporters or fans. Need we also mention that stadiums are, more recently, regarded as temples, and their spectators make offerings to the ‘god of football 17’? Nor is the religious sphere spared this plague: a wide and diverse range of masters, sages, gurus, founders of new movements and religions, therapists, shamans, etc. are thrusting themselves into the limelight, generating veritable frenzies in the form of trends commonly known as ‘spiritual alternatives’18…
Stanley J. Grenz, in his excellent book A Primer on Postmodernism, states:
‘To live in a postmodern society is to inhabit a world like a film: a place where truth blends with fiction. We view the world in the same way as we watch a film: with the suspicion that what we see around us might, in fact, be an illusion. In any case, when it comes to film plots, the viewer can at least be certain that they reveal something about the minds of those who produced them. On the other hand, when looking at the world, postmodernists are no longer confident that there is any ‘Mind’ behind it’19…
Postmodern society has developed, to an extent previously unimaginable, a veritable culture of information 20. Thanks to technological advances, news circulates everywhere at the speed of online transmission. The internet, television and radio enable rapid and direct communication, but they also carry the risk of manipulation. The cult of celebrity has permeated this sphere too. Whether we are talking about the indiscriminate crediting of certain TV presenters or opinion-makers in the mass media and online sphere, or whether simply joining social media networks creates multiple polarisations around issues whose importance is overstated, it is fuelled by veritable advertising campaigns, based on hidden agendas and adequately funded. Our attention is drawn to a recent, extremely aggressive campaign targeting Orthodox places of worship, in which the number of hospitals was compared to that of cathedrals. This skilfully concocted misrepresentation set entirely different entities and values against one another, both in terms of their purpose and the number of beneficiaries. The category ‘hospitals’ did not include dispensaries or polyclinics; instead, under ‘cathedrals’, all places of worship were listed, including chapels and oratories belonging to all recognised faiths, although the protest was, obviously, directed against Orthodoxy. Such blatant manipulation nevertheless managed to attract tens of thousands of followers online, giving rise to a violent aspect characterised by aggressive public protests during unauthorised marches and rallies.
Exposing such attacks and manipulations is not enough, especially if they have already left deep scars on the collective consciousness. A substantial missionary effort is required to prevent these phenomena. Awareness of the dangers arising from the exposure of reputational vulnerabilities should be managed with a strong emphasis on prevention. At the same time, modern communication technologies offer new opportunities for presenting the Gospel, as well as the way in which the Church puts into practice, through its entire pastoral and social-philanthropic work, the message conveyed by Jesus Christ for the restoration of the world and of humanity. It is a call to break free from the constraints of a superficial, materialistic and consumerist life. It is about finding the true meaning of existence: communion with God, in the eternal kingdom of spiritual elevation, in the endless love of the Holy Trinity.
- 1
Jean François Lyotard, The Postmodern Condition: A Report on Knowledge, translated from the French by Geoff Bennington and Brian Massumi, with a foreword by Fredric Jameson, University of Minnesota Press, Minneapolis, 1984, p. XXIV.
- 2
J. Habermas, The Philosophical Discourse of Modernity, Polity, 1987.
- 3
Ibid.
- 4
Philip Sampson, ‘The rise of postmodernity’, in Faith and modernity, edited by Philip Sampson, Vinay Samuel and Chris Sudgen, Regnum Books International, Oxford, 1997, p. 29.
- 5
R. Winter, ‘Postmodern Sociology as a Democratic Educational Practice? Some Suggestions’, in British Journal of Sociology of Education, vol. 12, no. 4, 1991, p. 471.
- 6
Philip Sampson, op. cit., p. 43.
- 7
Pam Smith, Online Mission and Ministry: A Theological and Practical Guide, Society for Promoting Christian Knowledge, Ashford Colour Press, London/Hong Kong, 2015, p. 18.
- 8
Philip Sampson, op. cit., p. 29.
- 9
J. Habermas, op. cit.
- 10
Stanley J. Grenz, A Primer on Postmodernism, William B. Eerdmans Publishing Company, Grand Rapids, Michigan / Cambridge, UK, 1996, p. 164.
- 11
Z. Bauman, ‘Is there a postmodern sociology?’, in Theory, Culture & Society, vol. 5, nos. 2–3, 1988, p. 219.
- 12
Philip Sampson, op. cit., p. 31.
- 13
See: Pete Ward, God at the Mall: Youth Ministry that Meets Kids where They Are, Hendrickson, 1999.
- 14
Philip Sampson, op. cit., p. 36.
- 15
Rev. Prof. Dr Nicolae Achimescu, Religion, Modernity and Postmodernity, Trinitas Publishers, Bucharest, 2013, p. 258.
- 16
Philip Sampson, op. cit., p. 45.
- 17
Lecturer Dr David Pestroiu, ‘The Mission of the Orthodox Church in Postmodernity’, in Theologia Pontica, Year II (2009), no. 1, p. 133.
- 18
Lecturer Dr Radu Petre Mureșan, Spiritual Alternatives in Romania, Agnos Publishers, Sibiu, 2011.
- 19
Stanley J. Grenz, op. cit., p. 33.
- 20
See, on this subject: Hervé Carrier, S.J., Evangelising the Culture of Modernity, Faith and Culture Series, Orbis Books, Maryknoll, New York, 1993.