In some ways, I believe that we are moving into a post-historical period, for lack of a better term. A time when whatever functioned previously will cease to function, or at least will have to be re-thought and re-considered.

Put simply, the church finds itself in a post-Christendom era, and it had better do some serious reflection or face increasing decline and eventual irrelevance.

We can consider that the era we have just entered is not only post-communist but also post-democratic.

We are in process of passing from one religious age into another. The spiritual trends of today are steadily becoming more defined. The hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. Paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. To many, the whole question of the validity of the Christian religion remains to be determined. Claims are made that Christianity has failed and that man does not need the Gospel story with its implications of divinity and its urge to service and sacrifice. (Chapter One)

I think there are good reasons for suggesting that the modern age has ended. Today, many things indicate that we are going thorough a transitional period, when it seems that something is on the way out and something else is painfully being born. It is as if something were crumbling, decaying, and exhausting itself, while something else, still indistinct, were arising from the rubble.

Post-structuralism is among other things a kind of theoretical hangover from the failed uprising of ‘68, a way of keeping the revolution warm at the level of language, blending the euphoric libertarianism of that moment with the stoical melancholia of its aftermath.

The Present Age, according to my view of it, stands in that Epoch which in my former lecture I named the THIRD, and which I characterized as the Epoch of Liberation—directly from the external ruling Authority, indirectly from the power of Reason as Instinct, and generally from Reason in any form; the Age of absolute indifference towards all truth, and of entire and unrestrained licentiousness:–the state of completed sinfulness.

The contemporary era constantly proclaims itself as post-ideological, but this denial of ideology only provides the ultimate proof that we are more than ever embedded in ideology. Ideology is always a field of struggle - among other things, the struggle for appropriating past traditions.

The people that weren't traditionally religious, conventionally religious, had a religion of their own in my youth. These were liberals who believed in the idea of progress or they were Marxists. Both of these secular religions have broken down. The nuclear age has refuted the idea of progress and Marxism has been refuted by Stalinism. Therefore people have returned to the historic religion. But now when the historic religions give trivial answers to these very tragic questions of our day, when an evangelist says, for instance, we mustn't hope for a summit meeting, we must hope in Christ without spelling out what this could mean in our particular nuclear age. This is the irrelevant answer, when another Evangelist says if America doesn't stop being selfish, it will be doomed. This is also a childish answer because nations are selfish and the question about America isn't whether we will be selfish or unselfish, but will we be sufficiently imaginative to pass the Reciprocal Trade Acts.

We are now in a new era. To label this time "the post-Cold War era" belies its uniqueness and its significance. We are now in a Global Age. Like it or not, we live in an age when our destinies and the destinies of billions of people around the globe are increasingly intertwined. When our grand domestic and international challenges are also intertwined. We should neither bemoan nor naively idealize this new reality. We should deal with it.

But we are living in a skeptical and, if I may use the phrase, a thought-tormented age; and sometimes I fear that this new generation, educated or hypereducated as it is, will lack those qualities of humanity, of hospitality, of kindly humor which belonged to an older day..

The last and most important aspect of post-Christian society is the very fact that it has experienced Christianity and left it behind. Contemporary society cannot, therefore, be regarded as a simply pagan society. It does not have the innocence and simplicity that come from ignorance of Christianity and of all it entails. Post Christian society is marked by its experience of Christianity and at the same time it thinks it knows what it is turning away from. Post Christian society has been deeply affected by Christianity, and bears the latter's mark: the mark of original sin, of the desire for salvation, hope, and a kingdom of God, of the conviction that a Saviour is needed, of the anxiety of those who are aware of radical guilt yet know that they cannot pardon themselves. We have not ceased to be products of the Christian era, but we have managed to reject what is specifically Christian in this product and retain only its psychic aspect. Thus, post-Christian society is a society of men who are at the point to which Christianity brought them but who no longer believe in the specific truth of the Christian revelation.

A moment comes, which comes but rarely in history, when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance.

To the future or to the past, to a time when thought is free, when men are different from one another and do not live alone — to a time when truth exists and what is done cannot be undone: From the age of uniformity, from the age of solitude, from the age of Big Brother, from the age of doublethink — greetings!