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Is Reality Secular?: Testing the Assumptions of Four Global Worldviews
What is the nature of reality? At the root of our society's deepest political and cultural divisions are the conflicting principles of four global worldviews. While each of us holds to some version of one of these worldviews, we are often unconscious of their differences as well as their underlying assumptions. Mary Poplin argues that the ultimate test of a worldview, philosophy or ideology is whether it corresponds with reality. Since different perspectives conflict with each other, how do we make sense of the differences? And if a worldview system accurately reflects reality, what implications does that have for our thinking and living? In this wide-ranging and perceptive study, Poplin examines four major worldviews: naturalism, humanism, pantheism and Judeo-Christian theism. She explores the fundamental assumptions of each, pressing for limitations. Ultimately she puts each perspective to the test, asking, what if this worldview is true? If reality is secular, that means something for how we orient our lives. But if reality is not best explained by secular perspectives, that would mean something quite different. Consider for yourself what is the fundamental substance of reality.
320 pages, Paperback
First published November 27, 2013
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170 people want to read
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Displaying 1 - 14 of 14 reviews
January 2, 2014
Well, this book was a trip. Great book, yet Mary Poplin and I definitely do not agree on all matters. I highlighted many passages that Poplin presents as fact but which critical scholarship concludes are otherwise. The book of Daniel wasn’t really written 600 years before Christ. Peter couldn’t possibly have written the book of II Peter. There really are mythical beings in the Bible (Poplar claims there are not). I experienced a wide range of emotions as I read the book: anger, frustration, respect, admiration. Then I gave the book five stars, because it is indeed well-written, intelligent, convincing, accurately reflective of Poplin’s Christian experience … and because she changed my mind in places.
I’ve often said that every person should undergo two major overhauls in their belief system during their life, for their own spiritual growth. I look forward with great anticipation to my next spiritual revelation, but I know I’m not ready yet.
Poplin was ready. She embraced Jesus hook, line and sinker, to the point where she sometimes sounds naïve. Yet she has clearly located the worldview that works for her. Poplin is surely aware of this odd contrast, with naiveté and intellectual writing side by side, and makes no apology, as she titles her final chapter “What if Christianity were true?”
This book is her spiritual journey and studies, comparing four worldviews (material naturalism, secular humanism, pantheism, and monotheism) and concluding that the latter, Christianity in particular, is the higher truth. The fundamental concern here is whether one of these worldviews is actually true. While each worldview contains a partial truth, Christianity supersedes each and carries believers further, opening up deeper revelations. These revelations did not come all at once for Poplin; she reflects on twenty years of following Christ, including a stint in Calcutta with Mother Teresa.
Her approach to “proving” Christianity is not normative apologetics. It is measuring the benefits of each worldview in various ways, which is why the book so appealed to me. Which worldview leads to the healthiest morals? Which best fits scientific discovery? Which psychology is most beneficial? In examining such things, Poplin journeys from truth to Truth, a higher level, and concludes that Christianity carries a person far beyond the limited truths of its competitors. Christianity, and the Trinity, encompasses the true and reasonable principles of all three other worldviews and offers even more. We get science without naturalism, humanism without relativity, and the spiritual beyond the impersonal and individual. But the problem in “proving” such claims is that Christianity can only be comprehended in a shallow, textbook way, until it is lived.
Here is an example. When Poplin converted to Christianity, she became deeply remorseful over two abortions she had had. Until her conversion, the healthiest option she could come up with to live with herself was to deny her sin, pretending that sin didn’t really exist, moralizing that by aborting she had made the logical, secular decision. After her conversion, she writes “Now I see that the solution to sin—the simple acknowledgement of sin for what it is and seeking God’s forgiveness and cleansing—is one of the most brilliant, hopeful and freeing principles of Judeo-Christianity.” The higher truth: Life is better as a Christian, and our eyes are opened.
I’ve often said that every person should undergo two major overhauls in their belief system during their life, for their own spiritual growth. I look forward with great anticipation to my next spiritual revelation, but I know I’m not ready yet.
Poplin was ready. She embraced Jesus hook, line and sinker, to the point where she sometimes sounds naïve. Yet she has clearly located the worldview that works for her. Poplin is surely aware of this odd contrast, with naiveté and intellectual writing side by side, and makes no apology, as she titles her final chapter “What if Christianity were true?”
This book is her spiritual journey and studies, comparing four worldviews (material naturalism, secular humanism, pantheism, and monotheism) and concluding that the latter, Christianity in particular, is the higher truth. The fundamental concern here is whether one of these worldviews is actually true. While each worldview contains a partial truth, Christianity supersedes each and carries believers further, opening up deeper revelations. These revelations did not come all at once for Poplin; she reflects on twenty years of following Christ, including a stint in Calcutta with Mother Teresa.
Her approach to “proving” Christianity is not normative apologetics. It is measuring the benefits of each worldview in various ways, which is why the book so appealed to me. Which worldview leads to the healthiest morals? Which best fits scientific discovery? Which psychology is most beneficial? In examining such things, Poplin journeys from truth to Truth, a higher level, and concludes that Christianity carries a person far beyond the limited truths of its competitors. Christianity, and the Trinity, encompasses the true and reasonable principles of all three other worldviews and offers even more. We get science without naturalism, humanism without relativity, and the spiritual beyond the impersonal and individual. But the problem in “proving” such claims is that Christianity can only be comprehended in a shallow, textbook way, until it is lived.
Here is an example. When Poplin converted to Christianity, she became deeply remorseful over two abortions she had had. Until her conversion, the healthiest option she could come up with to live with herself was to deny her sin, pretending that sin didn’t really exist, moralizing that by aborting she had made the logical, secular decision. After her conversion, she writes “Now I see that the solution to sin—the simple acknowledgement of sin for what it is and seeking God’s forgiveness and cleansing—is one of the most brilliant, hopeful and freeing principles of Judeo-Christianity.” The higher truth: Life is better as a Christian, and our eyes are opened.
September 22, 2025
This is such a helpful tool for helping to articulate and recognize belief systems!! I was really grateful this was assigned for my theology class- it gave me a solid footing for some more in-depth topics. Yes I read this for grad school but it’s not a textbook vibe- I feel like the language is accessible for people at all levels of knowledge. My only critique is that the writing could have flowed better in some places.
June 18, 2015
"Is Reality Secular?" is well written. In fact, I would go so far as to suggest it changed some of my perspective (regarding the nature of secularism). It did however come across a bit conflicted in its choice of structure, something that bogs down what was otherwise worthwhile material
There is essentially two different books within the covers of Poplin's recent work. The first is a discussion of secularism, something that she frames within four central "global" worldview's that have dominated and directed the landscape throughout human history to today. All thought (religious or otherwise) and belief systems fall in to one of these four categories which is Material Naturalism, Secular Humanism, Pantheism and Judeo-Christian Theism.
The second book that we find here is essentially an apologetic built around her personal story and conversion to Christianity. While her story is an important backdrop (she uses it to stress her experience as a professor in a secular university who exclusively taught secular humanism as the dominating modern worldview in the West), the strength of the material is found more so in the former.
The first half of the book is dominated by a discussion of secularism with bits of her personal story melded in. Upon setting up the dominating question as important and relevant (Is reality secular), the structure essentially examines the nature of a worldview in definition and in history, while then moving to define each of the four worldview's chapter by chapter. Her basic challenge is this. As a professor in a secular university, she came to the realization that despite their being four dominating worldview's, it remains the character and purpose of our current institutions to speak of one (secular humanism) at the expense of the others. This is done under the banner of inclusion and to resist religious exclusion (something Poplin gives decent attention to). And yet, in her opinion, there has been a masterful effort in convincing the educated masses that the three remaining worldview's do not deserve to be (or cannot credibly and ethically) be taught. The result is a growing misunderstanding of the character and history of a worldview, and a growing intolerance for anything that does not fall under the banner of secular humanism (something that eventually pushes her toward a certain type of exclusion as a professor in the field of education).
Here it is worthwhile to note that the four worldview's in reality certainly do not need to stand in exclusion of one another. In looking back through history one finds plenty of overlap that avoids such strong categorization (for example, there are elements of humanism that have persisted in the Judeo-Christian Theism that in some ways gives an odd irony to some of the modern tension that continiues to pit "secular humanism" and "Judeo-Christian" in opposition. And in a similar fashion, there is something of a shared value system that we find in Pantheism and Judeo-Christian Theism that causes some of the questions and motivations that arise from these categories to sound similar). Nevertheless, each worldview does come with a distinct definition and influence. For as much as we have a tendency to merge material naturalism and secular humanism, they do carry different questions. And for as much as we might be able to merge Pantheism and Judeo-Christian Theism, they likewise have differing concerns that lie underneath.
One of the more important points that Poplin makes (from the perspective of a historian) is that none of these worldview's or their ideas are more "progressive" than the other. She reminds us that the modern discussions and challenges are nothing new. Poplin is also not shy to hide the nature of her conversion, nor her conviction that she considers the Judeo-Christian Theism to be the most logical and meaningful worldview for her own life and experience. In a way this might limit her audience (which is a slight downfall of mixing two books in one cover). And to be honest, it is a bit tough knowing exactly who her audience is intended to be. But at the same time, this should not take away from her main point, which is that there needs to be a shift in our approach to education and the governance of our institutions to allow genuine discussion of all four global worldview's in a fair fashion (and the underlying motivations and perspectives and histories that come out of each one) so that people are adequately equipped with the ability to answer the main question for themselves. The push to label a religious worldview as intolerant and dangerous is simply being exchanged for another form of assimilation under the banner of "secular humanism" which is where each person is currently learning to interpret everything else.
There is a quote provided that suggests we are under the "dictatorship of relativism", particularly in the West. Reality is secular, and to suggest anything else is to be considered a lesser form of intellect. And yet when the veil is pulled (much in the same way people describe for moving from religious exclusivism towards secular humanism) we realize that the truth of reality is much broader and much more complex. Each worldview leaves us with larger questions, none more irrelevant or relevant than the other.
To comment briefly on the more personal elements (Poplin's conversation), one of the benefits of the Judeo-Christian Worldview is that, unlike Panthism, it affords a strong relationship between the material/natural world (which also lends itself to some humanist tendencies) and the spiritual. It is this truth in fact that has allowed it to be such a dominating force throughout history.
So where did Poplin change my perpsective? I used to believe that secularism was necessary to ensure freedom of religion. It was not that I was a secular humanist (I would identify as a Christian). Rather I had bought in to the common narrative that this was the only true way to ensure that people had choice, and that we would be able to act on our personal choice to operate under any of the four worldview's without one dominating over the other. I am not so convinced of this now. In fact, Poplin helped bring to light some of my own frustrations regarding the ability to see all four worldview's appropriately represented (I have known for a while now that they have not been, something that has had a heavy influence on the emerging generations with negative results in my opinion). While there are points, particularly in the more personal elements in the latter part of the book (which becomes an unfortunately limited apologetic), that I took a different approach than hers, of this point (which is the central part of most of the book) I think she is entirely convincing.
I don't think this book would win over a secular humanist. Poplin used to be one, and she describes her experience well in suggesting that the journey from that towards another worldview is a long and difficult one (given the sheer weight of the indoctrination that one has to overcome), and one that does not happen overnight and without a lot of good timing (which she credits to the Spirits work in her own life). But I think it would be a great resource for anyone who is struggling or swimming between one worldview or another.
There is essentially two different books within the covers of Poplin's recent work. The first is a discussion of secularism, something that she frames within four central "global" worldview's that have dominated and directed the landscape throughout human history to today. All thought (religious or otherwise) and belief systems fall in to one of these four categories which is Material Naturalism, Secular Humanism, Pantheism and Judeo-Christian Theism.
The second book that we find here is essentially an apologetic built around her personal story and conversion to Christianity. While her story is an important backdrop (she uses it to stress her experience as a professor in a secular university who exclusively taught secular humanism as the dominating modern worldview in the West), the strength of the material is found more so in the former.
The first half of the book is dominated by a discussion of secularism with bits of her personal story melded in. Upon setting up the dominating question as important and relevant (Is reality secular), the structure essentially examines the nature of a worldview in definition and in history, while then moving to define each of the four worldview's chapter by chapter. Her basic challenge is this. As a professor in a secular university, she came to the realization that despite their being four dominating worldview's, it remains the character and purpose of our current institutions to speak of one (secular humanism) at the expense of the others. This is done under the banner of inclusion and to resist religious exclusion (something Poplin gives decent attention to). And yet, in her opinion, there has been a masterful effort in convincing the educated masses that the three remaining worldview's do not deserve to be (or cannot credibly and ethically) be taught. The result is a growing misunderstanding of the character and history of a worldview, and a growing intolerance for anything that does not fall under the banner of secular humanism (something that eventually pushes her toward a certain type of exclusion as a professor in the field of education).
Here it is worthwhile to note that the four worldview's in reality certainly do not need to stand in exclusion of one another. In looking back through history one finds plenty of overlap that avoids such strong categorization (for example, there are elements of humanism that have persisted in the Judeo-Christian Theism that in some ways gives an odd irony to some of the modern tension that continiues to pit "secular humanism" and "Judeo-Christian" in opposition. And in a similar fashion, there is something of a shared value system that we find in Pantheism and Judeo-Christian Theism that causes some of the questions and motivations that arise from these categories to sound similar). Nevertheless, each worldview does come with a distinct definition and influence. For as much as we have a tendency to merge material naturalism and secular humanism, they do carry different questions. And for as much as we might be able to merge Pantheism and Judeo-Christian Theism, they likewise have differing concerns that lie underneath.
One of the more important points that Poplin makes (from the perspective of a historian) is that none of these worldview's or their ideas are more "progressive" than the other. She reminds us that the modern discussions and challenges are nothing new. Poplin is also not shy to hide the nature of her conversion, nor her conviction that she considers the Judeo-Christian Theism to be the most logical and meaningful worldview for her own life and experience. In a way this might limit her audience (which is a slight downfall of mixing two books in one cover). And to be honest, it is a bit tough knowing exactly who her audience is intended to be. But at the same time, this should not take away from her main point, which is that there needs to be a shift in our approach to education and the governance of our institutions to allow genuine discussion of all four global worldview's in a fair fashion (and the underlying motivations and perspectives and histories that come out of each one) so that people are adequately equipped with the ability to answer the main question for themselves. The push to label a religious worldview as intolerant and dangerous is simply being exchanged for another form of assimilation under the banner of "secular humanism" which is where each person is currently learning to interpret everything else.
There is a quote provided that suggests we are under the "dictatorship of relativism", particularly in the West. Reality is secular, and to suggest anything else is to be considered a lesser form of intellect. And yet when the veil is pulled (much in the same way people describe for moving from religious exclusivism towards secular humanism) we realize that the truth of reality is much broader and much more complex. Each worldview leaves us with larger questions, none more irrelevant or relevant than the other.
To comment briefly on the more personal elements (Poplin's conversation), one of the benefits of the Judeo-Christian Worldview is that, unlike Panthism, it affords a strong relationship between the material/natural world (which also lends itself to some humanist tendencies) and the spiritual. It is this truth in fact that has allowed it to be such a dominating force throughout history.
So where did Poplin change my perpsective? I used to believe that secularism was necessary to ensure freedom of religion. It was not that I was a secular humanist (I would identify as a Christian). Rather I had bought in to the common narrative that this was the only true way to ensure that people had choice, and that we would be able to act on our personal choice to operate under any of the four worldview's without one dominating over the other. I am not so convinced of this now. In fact, Poplin helped bring to light some of my own frustrations regarding the ability to see all four worldview's appropriately represented (I have known for a while now that they have not been, something that has had a heavy influence on the emerging generations with negative results in my opinion). While there are points, particularly in the more personal elements in the latter part of the book (which becomes an unfortunately limited apologetic), that I took a different approach than hers, of this point (which is the central part of most of the book) I think she is entirely convincing.
I don't think this book would win over a secular humanist. Poplin used to be one, and she describes her experience well in suggesting that the journey from that towards another worldview is a long and difficult one (given the sheer weight of the indoctrination that one has to overcome), and one that does not happen overnight and without a lot of good timing (which she credits to the Spirits work in her own life). But I think it would be a great resource for anyone who is struggling or swimming between one worldview or another.
February 2, 2016
This book basically held me hostage. My mom made me read it. She mailed it to me with a note along the lines of "this is so good that I bothered to mail it to you so you'd better read it" except less threatening because my mom is actually really nice.
So then I read about 1/4 of it and it was horrendously tedious and complicated and I really really hated it. And earlier this year I decided that I would stop reading books that I didn't like once I knew that I really for sure didn't like them and so I decided to stop reading it. And I was prepared to stick it back in an envelope and send it back to my mom with a note that said "this book is awful and you can't make me read it because I'm a grownup and you're not the boss of me." I flipped through it a little bit in preparation for permanently rejecting it and then a phrase caught my eye and I read a little bit and it was really interesting. So I skipped through a couple of chapters just reading the interesting bits and then I started reading everything again and then I finished it and I really enjoyed it.
Poplin discusses four major worldviews and identifies how they exist in our current world. They are secular humanism, material naturalism, pantheism, and judeo-christianity. What's interesting is that I think most of us are fairly familiar with all of these worldviews because they are all present in our world and different people we know believe different mixes of them (but primarily fall under one of the four). It was very helpful for my understanding of the world to clarify the different worldviews and to identify them as such. It's a simpler way of looking at the world, rather than the complicated mess of differing beliefs that are actually present. Pantheism was the one that I found most interesting, as I had never realized how much of current spirituality comes from that worldview. I had always associated it with watered-down Christianity, and though it may include a bit of that, it is primarily Eastern in origin.
This is one of those books that has changed the way I interpret the world to such an extent that I can't even remember what I thought before I read it. I can't help identifying the different worldviews when I come across them in books or movies or daily life. Part of me resents that, but overall I think it's helpful.
I did have a problem with the organization of the book. Once I got to the end I felt like Poplin's theory was clear and the rest of the book made sense. But I don't think she did a good enough job of setting that up in the beginning which made the first part of the book very confusing. I think it might be better if her opening and closing sections were switched. It also felt like she was trying to trick people by pretending to be presenting an unbiased view of the four worldviews when she was really promoting Christianity, and that seems dishonest.
This is a very good, but very academic book. It takes a while to get through but is very worth it.
So then I read about 1/4 of it and it was horrendously tedious and complicated and I really really hated it. And earlier this year I decided that I would stop reading books that I didn't like once I knew that I really for sure didn't like them and so I decided to stop reading it. And I was prepared to stick it back in an envelope and send it back to my mom with a note that said "this book is awful and you can't make me read it because I'm a grownup and you're not the boss of me." I flipped through it a little bit in preparation for permanently rejecting it and then a phrase caught my eye and I read a little bit and it was really interesting. So I skipped through a couple of chapters just reading the interesting bits and then I started reading everything again and then I finished it and I really enjoyed it.
Poplin discusses four major worldviews and identifies how they exist in our current world. They are secular humanism, material naturalism, pantheism, and judeo-christianity. What's interesting is that I think most of us are fairly familiar with all of these worldviews because they are all present in our world and different people we know believe different mixes of them (but primarily fall under one of the four). It was very helpful for my understanding of the world to clarify the different worldviews and to identify them as such. It's a simpler way of looking at the world, rather than the complicated mess of differing beliefs that are actually present. Pantheism was the one that I found most interesting, as I had never realized how much of current spirituality comes from that worldview. I had always associated it with watered-down Christianity, and though it may include a bit of that, it is primarily Eastern in origin.
This is one of those books that has changed the way I interpret the world to such an extent that I can't even remember what I thought before I read it. I can't help identifying the different worldviews when I come across them in books or movies or daily life. Part of me resents that, but overall I think it's helpful.
I did have a problem with the organization of the book. Once I got to the end I felt like Poplin's theory was clear and the rest of the book made sense. But I don't think she did a good enough job of setting that up in the beginning which made the first part of the book very confusing. I think it might be better if her opening and closing sections were switched. It also felt like she was trying to trick people by pretending to be presenting an unbiased view of the four worldviews when she was really promoting Christianity, and that seems dishonest.
This is a very good, but very academic book. It takes a while to get through but is very worth it.
February 24, 2014
A fresh read best when the author is surveying and commenting on the various world views. The task of the author is to evaluate the different world views against "reality" to see which is the most consistent with "reality". The conclusion is that Christianity contains all the truth there is in other world views but goes beyond them to more comprehensive truth. The last section of the book explores the implications of Christianity being true. The book is essentially an apologetic for Christianity. But it takes a fresh approach and is engagingly written. If someone wants an intelligent introduction to the major themes of Christian thought preceded by a good survey of major world views (material naturalism, secular humanism, pantheism) then it's worth a read. I didn't agree with everything the author says (I rarely do!) but it's an interesting approach from someone who has lived on both sides of religion. An enjoyable and informative read that will, perhaps, be most appreciated by intelligent Christians.
June 2, 2015
A group of us gather to discuss this book, basically covering a chapter-a-month.
I quote from page 257 of the book:
"A man can no more diminish God's glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word "darkness" on the walls of his cell".
I quote from page 257 of the book:
"A man can no more diminish God's glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word "darkness" on the walls of his cell".
October 1, 2014
Mary Poplin poses a challenging question for our public discourse. Is reality secular? That seems to be the prevailing assumption that governs public discourse in politics and public policy, public media, much of the world of business and the world of higher education. It is often argued that secularism provides the only neutral ground where a pluralistic world can meet. Poplin would argue that this is not the case. Secularism is not neutral but rather a worldview that is arguing that its "take" on reality is true.
Poplin should know. She chronicles her own journey through materialistic naturalism, secular humanism and pantheism before her spiritual search led her back to a vibrant Christian faith. She writes as one who is persuaded that these other accounts of reality are inadequate and that, while others have valid insights, only Christianity provides a comprehensive view of reality that is intellectually, existentially, and spiritually true and satisfying. She outlines her purpose for this book as follows:
My position from study, observation and life experience is that the Judeo-Christian worldview encourages more freedom, supports more diversity, and is safer and healthier than secular or other religious worldviews. Indeed I will propose that the Judeo-Christian worldview includes all the true and productive principles found in the other worldviews, fills the gaps between them and offers much more. I believe it can be demonstrated that it is a more accurate description of reality (p.42).
The major part of this book then is a survey of four worldviews that she believes offer contesting views of reality: materialistic naturalism, secular humanism, pantheism, and Judeo-Christianity (really Christianity). Given her basic position, it follows that her assessments of the three rivals to Christianity are critical: Regarding naturalistic materialism, she criticizes its reductionism, its scientism, its lack of inherent purpose, its exclusion of miracle and its ungrounded ethic. Secular humanism is critiqued for its exaltation of human reason, its radical freedom, and its view that somehow morality can arise out of human dialogue with neither divine commands nor a sense of sin. Pantheism is problematic for its inadequate response to suffering, its denial of good and evil, and the pantheon of gods and spirits to which one opens oneself with potentially deleterious effects.
By contrast, she argues for the embrace of Christianity as providing a wider rationality that opens up our minds to reality, a Triune Creator God who offers a narrative of the world that all peoples can embrance, a redeemer Christ who addresses the deepest needs of the human condition. She argues that all aspects of reality from the physical world, to human culture, to the arts are signposts of this greater reality.
What is surprising in all this is that Mary Poplin is an accomplished academic who neither nuances her argument nor hides it behind academic jargon. She makes no attempt at "neutrality", believing this impossible, and speaks with candor about her own life before Christianity and bluntness in her assessment of its inadequacies. As a result, some may be put off by her honesty. But this is someone who believes both thoughtfully and passionately in truth and the law of non-contradiction. There are only two possibilities for her: only one, or none, of these mutually contradictory worldviews can be true. Life, purpose, human flourishing and eternity hang in the balance. If that is indeed the case, then nuance and ambiguity are out of place, and her candor warranted. I think her assumption is that the genuine truth-seeker, no matter where they are beginning from, will welcome that candor.
Poplin should know. She chronicles her own journey through materialistic naturalism, secular humanism and pantheism before her spiritual search led her back to a vibrant Christian faith. She writes as one who is persuaded that these other accounts of reality are inadequate and that, while others have valid insights, only Christianity provides a comprehensive view of reality that is intellectually, existentially, and spiritually true and satisfying. She outlines her purpose for this book as follows:
My position from study, observation and life experience is that the Judeo-Christian worldview encourages more freedom, supports more diversity, and is safer and healthier than secular or other religious worldviews. Indeed I will propose that the Judeo-Christian worldview includes all the true and productive principles found in the other worldviews, fills the gaps between them and offers much more. I believe it can be demonstrated that it is a more accurate description of reality (p.42).
The major part of this book then is a survey of four worldviews that she believes offer contesting views of reality: materialistic naturalism, secular humanism, pantheism, and Judeo-Christianity (really Christianity). Given her basic position, it follows that her assessments of the three rivals to Christianity are critical: Regarding naturalistic materialism, she criticizes its reductionism, its scientism, its lack of inherent purpose, its exclusion of miracle and its ungrounded ethic. Secular humanism is critiqued for its exaltation of human reason, its radical freedom, and its view that somehow morality can arise out of human dialogue with neither divine commands nor a sense of sin. Pantheism is problematic for its inadequate response to suffering, its denial of good and evil, and the pantheon of gods and spirits to which one opens oneself with potentially deleterious effects.
By contrast, she argues for the embrace of Christianity as providing a wider rationality that opens up our minds to reality, a Triune Creator God who offers a narrative of the world that all peoples can embrance, a redeemer Christ who addresses the deepest needs of the human condition. She argues that all aspects of reality from the physical world, to human culture, to the arts are signposts of this greater reality.
What is surprising in all this is that Mary Poplin is an accomplished academic who neither nuances her argument nor hides it behind academic jargon. She makes no attempt at "neutrality", believing this impossible, and speaks with candor about her own life before Christianity and bluntness in her assessment of its inadequacies. As a result, some may be put off by her honesty. But this is someone who believes both thoughtfully and passionately in truth and the law of non-contradiction. There are only two possibilities for her: only one, or none, of these mutually contradictory worldviews can be true. Life, purpose, human flourishing and eternity hang in the balance. If that is indeed the case, then nuance and ambiguity are out of place, and her candor warranted. I think her assumption is that the genuine truth-seeker, no matter where they are beginning from, will welcome that candor.
July 13, 2016
Perhaps I might give this book 3.5 stars if that were possible. I think the book is important, because the author considers whether material naturalism, secular humanism, pantheism, or Christianity gives us the best account of reality. Some parts of the book were excellent. Poplin gives us some of her autobiography and how she went from a very secular life (personally and professionally) to Christian faith. Her past life included a couple of failed marriages, a couple of abortions, and drug use. I very much appreciated her transparency in revealing how her own life has changed as her worldview has changed. I also think she did a very fine job of indicating the failures of naturalism.
However, I found her description of the Christian faith not very compelling (and I'm a Christian). I also lost a bit of interest in the book as it went on (perhaps that's my fault). Also, something about the book bothered me. Each chapter has an epigraph or two. These quotes were not cited. I find that strange. Why not cite a quotation simply because it's at the head of the chapter? Then I found a quote attributed to G. K. Chesterton. It's a great quote: "When a man stops believing in God, he doesn't believe in nothing; he believes anything." Poplin says this is in Orthodoxy. The problem is the quote isn't in that book, and it may not have come from Chesterton. I also found some errors in the end notes (usually page numbers or other bibliographical details were missing). That causes me to question the accuracy of the author's work. Perhaps few others will be bothered by such details.
I still think that James Sire's The Universe Next Door is a superior book. Nancy Pearcey's Finding Truth is also another great worldview/apologetics book. I would point readers to those books first. As an interest book that complements those works, Poplin's book stands as one worth reading.
However, I found her description of the Christian faith not very compelling (and I'm a Christian). I also lost a bit of interest in the book as it went on (perhaps that's my fault). Also, something about the book bothered me. Each chapter has an epigraph or two. These quotes were not cited. I find that strange. Why not cite a quotation simply because it's at the head of the chapter? Then I found a quote attributed to G. K. Chesterton. It's a great quote: "When a man stops believing in God, he doesn't believe in nothing; he believes anything." Poplin says this is in Orthodoxy. The problem is the quote isn't in that book, and it may not have come from Chesterton. I also found some errors in the end notes (usually page numbers or other bibliographical details were missing). That causes me to question the accuracy of the author's work. Perhaps few others will be bothered by such details.
I still think that James Sire's The Universe Next Door is a superior book. Nancy Pearcey's Finding Truth is also another great worldview/apologetics book. I would point readers to those books first. As an interest book that complements those works, Poplin's book stands as one worth reading.
November 29, 2014
Very refreshing and intelligent read. But it frustrated me in that it seemed like two books sandwiched into one volume: a book contrasting the four dominant worldviews and a memoir of a personal spiritual transformation. I greatly enjoyed both "books" but it seemed jarring at times to go from one to the other and back again. That said....if you can deal with that (and I'm the only reviewer who has felt this way), then there is a tremendous amount of food for thought in these pages.
What gives this author so much credibility is her personal background -- a career liberal arts academic deeply schooled in a post modern/secular outlook who unexpectedly took a turn to Christianity, including experiencing it first had in one of its more powerful forms, that of the community in Calcutta founded by Mother Theresa.
More than anything, I encourage the reading the first two-thirds of this book, which deals more with the contrasting worldviews. She brings out critically important points and, in fine academic form, presents each view from the writing of some of their chief proponents. (The footnotes are a treasure trove.) Her insights into atheistic views found in naturalism and post modernism are tremendous. This was her world and she explains it very well.
The last third of the book seemed almost theological to me. There was more of the personal journey story, which I enjoyed, but it seemed like such a departure from the first sections of the book.
This book is an important one to know. In an age when both Christianity's critics and defenders make it appear less than intelligent, this book reconnects with the rational, academic heritage of Christianity, which IS the light....in more ways than one.
What gives this author so much credibility is her personal background -- a career liberal arts academic deeply schooled in a post modern/secular outlook who unexpectedly took a turn to Christianity, including experiencing it first had in one of its more powerful forms, that of the community in Calcutta founded by Mother Theresa.
More than anything, I encourage the reading the first two-thirds of this book, which deals more with the contrasting worldviews. She brings out critically important points and, in fine academic form, presents each view from the writing of some of their chief proponents. (The footnotes are a treasure trove.) Her insights into atheistic views found in naturalism and post modernism are tremendous. This was her world and she explains it very well.
The last third of the book seemed almost theological to me. There was more of the personal journey story, which I enjoyed, but it seemed like such a departure from the first sections of the book.
This book is an important one to know. In an age when both Christianity's critics and defenders make it appear less than intelligent, this book reconnects with the rational, academic heritage of Christianity, which IS the light....in more ways than one.
October 25, 2016
My best friend gave this book, few months ago. An Easy read –– I was not surprised of the material. I didn't learn anything new from this book. However, I really enjoyed her own personal journey and how she dabbled in various philosophies, sin. Mother Teresa's response to her critics was convicting to me.
She surveys all the worldview, And I nodded my head, when she pointed out that Christian worldview is inclusive, it encompasses materialism and spiritual world. Meanwhile, others sway over to the extreme. Naturalism would be dogmatic to claim that only thing that exists is matter and universe is devoid of spiritual realm. Yet, many believe otherwise.
I think Charles Taylor's book on Secularism could be considered a better one.
I'm awaiting to read it.
--Deus Vult
Gottfried
She surveys all the worldview, And I nodded my head, when she pointed out that Christian worldview is inclusive, it encompasses materialism and spiritual world. Meanwhile, others sway over to the extreme. Naturalism would be dogmatic to claim that only thing that exists is matter and universe is devoid of spiritual realm. Yet, many believe otherwise.
I think Charles Taylor's book on Secularism could be considered a better one.
I'm awaiting to read it.
--Deus Vult
Gottfried
Read
November 15, 2023I wish I could recall who recommended this work to me so that I might adequately thank them. It was not available at our local library (should look into that), so had to wait for it to arrive by way Inter-library Loan. Now I suspect that I shall have to buy my own copy, as this is too good to not have a copy on my own shelf. Poplin's work is, at one level, deeply personal, but she relates most of this in a way that shows her to be very scholarly in her treatment of the four world views (with some variations) that she set out to compare.
August 21, 2014
Great book. She covered modern thinking and world views well. Of course the end was the best. I must admit I am a little pregedice. Yet it expanded my appreciation for Christianity much like Dezoses' (sp) "What's so Great About Christianity?"
July 8, 2022
This was good, but it could have been a little shorter. I didn’t feel like the thesis of the book was as focused or clear as it could have been. But her deep dive into the 4 main worldviews was really helpful.
January 7, 2014
Excellent.
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