Written by: Telile Fikru Badecha on April 12, 2014

“The Making and Unmaking of Technological Society” by Murray Jardine offers thoughtful analysis on the Western societies current moral crisis as the result of Christianity’s failure to engage with the culture of technology. Jardine writes, “ the present-day Western societies are indeed facing a moral crisis, and that this crisis is far more profound than most people realize; the danger of terrorism is by comparison minor and indeed is best understood as one manifestation of the crisis. Specifically, I will argue that the source of this crisis is our inability to make sense of our scientific and technological capabilities—the very capacities that most people regard as making human progress possible.” The author argues that the solution for this moral crisis lies within Christianity. “However, for Christianity to address this situation, it must itself be transformed… and recapture the original Christian ethic of unconditional love that that has been seriously distorted over the course of two thousand years ”(p.14)

I agree with the author’s argument that transformed Christianity can bring about change on the current moral crisis of the Western technological societies. The question is: which Christianity is Jardine talking about? What does the transformed Christian community looks like? It is clear that he is referring to Protestants and Catholics, and he strongly argues that “ both Catholic and Protestant traditions can contribute to a moral orientation that may be able to address our current situation” (p.15). I am not as optimistic as Jardine is on this issue. Do the Protestants and Catholics hold the same view on “virtues of faith, hope, and love” (p.236)? How about the Christian ethic of charity, or unconditional love?  I also wonder how realistic is Jardine’s idea of redesigning the cities and neighborhoods in order to establish local communities of face-to-face interaction. Having said that, I wholeheartedly agree with the author’s central argument on the necessity of establishing face-to-face community for effective communication among families, neighbors and strangers (p.257).

This makes me think about my culture, and the challenges that churches are facing due to their own failure to recognize their doctrinal differences. My culture although is less advanced technologically, but it highly a communal culture. However, Christian churches—Protestants and the Ethiopia Orthodox Church alike are very much divided and often look at each other with indifference. They often focus on the things that divide them rather than finding ways to work together for the common good of others in their societies. Churches have been gripped with this unhealthy attitude toward each other since their inception, which continues to hinder them for experiencing a true transformation. Where does the solution for our issues should come from? What does it take for our Christian communities to cross their denominational lines and move toward unity, respect, and love for the sake of the kingdom? The answer to these question lies at the hands of local church leaders and faith communities to work out themselves the approaches that are necessary and appropriate to deal with their current circumstances (p.255). In spite of all these challenges, it is quite amazing to see Churches continue to grow in my country. Jardine briefly discusses the situation of other world cultures and religion at conclusion. He argues “ although much can be learned, about many subjects, from other world cultures, they cannot assist us in addressing the issue of human creativity” (p.281). The author goes on pointing “both the tremendous danger and a tremendous opportunity. The danger is obvious: a spiritual void of this magnitude presents horrifying possibilities for tyranny and violence. But the opportunities is that Christianity can develop in these other societies …” (p.280). ” I understand where he is coming from and I agree with him that every culture needs to be transformed by the gospel. But, in my opinion, I do not think it is helpful to go to others cultures thinking in the ways Jardine describes them above. Also in some cultures have negative experience with Christianity and they do not want to have anything to with this religion. But, in my ministry experience, I had great conversation about Jesus with my Muslims friends and they like him as much as we Christians do. So, for me, if a person is willing to learn or follow Jesus without calling her/himself Christian what do I bother about converting them Christian. As Jardine states, “ A good society, or a good community, would therefore be one that in fact create these places for individuals” to ask questions and listen to others responses and share his or her insights (p.240).

Blessings,

Telile

About the Author

Telile Fikru Badecha