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Our Secular Age: Ten Years of Reading and Applying Charles Taylor
Probably no book published in the last decade has been so ambitious as Charles Taylor’s A Secular Age. He seeks nothing less than to account for the spread of secularism and decline of faith in the last 500 years. Now a remarkable roster of writers—including Carl Trueman, Michael Horton, and Jen Pollock Michel—considers Taylor’s insights for the church’s life and mission, covering everything from healthcare to liturgy to pop culture and politics. Nothing is easy about faith today. But endurance produces character, and character produces hope, even in our secular age.
176 pages, Paperback
First published January 1, 2017
185 people are currently reading
801 people want to read
About the author
Collin Hansen
19 books99 followersCollin Hansen is editorial director for The Gospel Coalition and was previously an associate editor for Christianity Today. He has written for Books & Culture, Leadership, and Christian History & Biography, and is the author of Young, Restless, and Reformed.
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Displaying 1 - 30 of 89 reviews
September 20, 2017
I worked on this book at The Gospel Coalition, so I'm probably biased. Because of that conflict of interest, I'll avoid giving it 5 stars. But I think this is an important book because it deeply engages the work and thought of Charles Taylor, specifically his monumental work, A Secular Age. Not everyone will read that tome, but pastors and church leaders should have a working knowledge of it to properly understand our times. Few have given much thought to understanding our "secular age" than Charles Taylor, and so I'm glad to see this work with contributions from authors like Carl Trueman, Michael Horton, Collin Hansen, Jen Pollock Michel, and many others.
July 13, 2018
The premise of Our Secular Age doesn’t have strong curb appeal: evangelical Christians grappling with the contribution of a contemporary philosopher’s nearly 900 page tome. Despite the fact that one of my favorite authors, James KA Smith has been significantly influenced by Charles Taylor, I still have yet to pick up Taylor’s A Secular Age.
Despite the less-than-enticing premise, Our Secular Age is a book that should be broadly read by Christian leaders. Even for the reader (like myself) who has no first-hand experience with Taylor, his theses are laid out clearly and the wide-ranging impact of his thought is explored and at times critiqued.
Taylor’s central thesis is that the secular world is a world that has turned its focus on the self and lost its sense of the transcendent. Colin Hansen says that Taylor traces the beginnings of this age to Martin Luther: “Taylor faults the Protestant Reformation and modern evangelical Christianity for disenchanting the world and turning the focus on the self rather than on God through and turning the focus on the self rather than on God through shared religious rituals.”
In the words of Carl Trueman, “The ultimate dynamic driving this secular age is the denial of our creatureliness and the assertion of our autonomy. The psychological self is the latest stage, allowing us to repudiate all forms of external authority – even that of our own bodies.” In the secular world, the immanent becomes the transcendent.
The payoff of this is that those in the secular world judge themselves in a mirror. John Starke says, “According to Taylor, ‘I mean by this a humanism accepting no final goals beyond human flourishing, nor any allegiance to anything else beyond this flourishing. Of no previous society was this true.” The secular individual is buffered from the transcendent: “A buffered self ‘sees itself as invulnerable, as master of the meaning of things for it.’ That last sentence is important: The self becomes the ‘master of the meaning of things.’”
Religious belief and God himself is subject to the buffered self. In Starke’s words, “If one is to believe in God or a god, it must primarily be in service to human flourishing.” It’s not hard to see how this has infected the American church. One needs only look at the bestsellers in Religion or Spirituality at Amazon to see the way in which God has been reduced to this buffered secular vision. In the words of Michael Horton, “Now we must become masters of our own destiny, keeping danger at bay by our own collective and calculative reasoning. Even if God plays a role, it is a supporting one, helping us to achieve ‘our best life now.’” More succinctly, Jen Pollock Michel says, “In the secular age, God becomes the guarantor of our best life now.”
But such a vision of spirituality is as unsatisfying as a diet of Starbucks macchiatos. Brett McCracken asks, “Can such an approach to eclectic faith, where spirituality is as customizable as a Spotify playlist or a Chipotle burrito, ever be conducive to spiritual health?” McCracken points out that, “Just as we eventually grow tired of a trendy restaurant or favorite clothing brand because our tastes inevitably change, so we will eventually tire of a church that initially connects with our unique ‘spiritual path’ but then fails to sufficiently track with our evolving beliefs.”
Worse still, Christianity isn’t just a nuisance to this version of spirituality, it is a threat. Jen Pollock Michel says, “It is not simply that Christianity is an alternate ethic in the secular age; it is an enemy.” Brett McCracken agrees: “Christianity doesn’t work on the terms of consumerism. Jesus calls his followers not to comfort and convenience, but to deny themselves and take up their cross. Christian discipleship is not consumer-friendly.”
John Starke points out just how powerful the buffered self is against the call of the gospel: “The authentic self says, ‘This is me; you must accept me as I am.’ The vulnerable self says, ‘This is me; take me and transform me.’ The vulnerable self comes in the form not merely of confession but of repentance. It looks not to self for power and affirmation, but to divine help and deliverance.”
Our calls as Christians is to engage this secular world with an awareness not just of the infection “out there” but in our own hearts and to call the world to a God who loves us so deeply that he will not allow us to be buffered from him.
God pursues us like Jesus pursued Thomas and in Colin Hansen’s words, “God continues to haunt this secular age with our desire for goodness.” “Christians still have an opportunity to present the gospel as a beautiful alternative to the cramped ideologies of immanence that dominate our landscape,” Derek Rishmawy promises.
We need look no further than the way in which our secular world struggles with faith. Mike Cosper analyzes Kanye and concludes that Kanye is “haunted by faith.” “’I’m looking for more,’” Kanye says. And the opportunity for the church in a secular age is to greet that thought with joy. Because there is so much more.”
That sounds pretty relevant to us, does it not?
Our Secular Age does not merely take Charles Taylor as he is, though. Taylor finds the root of our secular age in the Reformation. Trueman and Horton, especially, challenge this story and particularly Taylor’s dark reading of the Reformation. Horton believes that at times it appears that Horton is really choosing the enchantment of the pre-modern world over the disenchantment of the modern world, not a biblical world over a secular world. Horton asks: “[H]as Taylor himself lost confidence in the power of the Christian story – including its systematic truth claims – to determine and invigorate our practices?”
I commend Our Secular Age to you and invite you to consider yourself, your church, and your neighborhood in light of its incisive theological assessment.
Despite the less-than-enticing premise, Our Secular Age is a book that should be broadly read by Christian leaders. Even for the reader (like myself) who has no first-hand experience with Taylor, his theses are laid out clearly and the wide-ranging impact of his thought is explored and at times critiqued.
Taylor’s central thesis is that the secular world is a world that has turned its focus on the self and lost its sense of the transcendent. Colin Hansen says that Taylor traces the beginnings of this age to Martin Luther: “Taylor faults the Protestant Reformation and modern evangelical Christianity for disenchanting the world and turning the focus on the self rather than on God through and turning the focus on the self rather than on God through shared religious rituals.”
In the words of Carl Trueman, “The ultimate dynamic driving this secular age is the denial of our creatureliness and the assertion of our autonomy. The psychological self is the latest stage, allowing us to repudiate all forms of external authority – even that of our own bodies.” In the secular world, the immanent becomes the transcendent.
The payoff of this is that those in the secular world judge themselves in a mirror. John Starke says, “According to Taylor, ‘I mean by this a humanism accepting no final goals beyond human flourishing, nor any allegiance to anything else beyond this flourishing. Of no previous society was this true.” The secular individual is buffered from the transcendent: “A buffered self ‘sees itself as invulnerable, as master of the meaning of things for it.’ That last sentence is important: The self becomes the ‘master of the meaning of things.’”
Religious belief and God himself is subject to the buffered self. In Starke’s words, “If one is to believe in God or a god, it must primarily be in service to human flourishing.” It’s not hard to see how this has infected the American church. One needs only look at the bestsellers in Religion or Spirituality at Amazon to see the way in which God has been reduced to this buffered secular vision. In the words of Michael Horton, “Now we must become masters of our own destiny, keeping danger at bay by our own collective and calculative reasoning. Even if God plays a role, it is a supporting one, helping us to achieve ‘our best life now.’” More succinctly, Jen Pollock Michel says, “In the secular age, God becomes the guarantor of our best life now.”
But such a vision of spirituality is as unsatisfying as a diet of Starbucks macchiatos. Brett McCracken asks, “Can such an approach to eclectic faith, where spirituality is as customizable as a Spotify playlist or a Chipotle burrito, ever be conducive to spiritual health?” McCracken points out that, “Just as we eventually grow tired of a trendy restaurant or favorite clothing brand because our tastes inevitably change, so we will eventually tire of a church that initially connects with our unique ‘spiritual path’ but then fails to sufficiently track with our evolving beliefs.”
Worse still, Christianity isn’t just a nuisance to this version of spirituality, it is a threat. Jen Pollock Michel says, “It is not simply that Christianity is an alternate ethic in the secular age; it is an enemy.” Brett McCracken agrees: “Christianity doesn’t work on the terms of consumerism. Jesus calls his followers not to comfort and convenience, but to deny themselves and take up their cross. Christian discipleship is not consumer-friendly.”
John Starke points out just how powerful the buffered self is against the call of the gospel: “The authentic self says, ‘This is me; you must accept me as I am.’ The vulnerable self says, ‘This is me; take me and transform me.’ The vulnerable self comes in the form not merely of confession but of repentance. It looks not to self for power and affirmation, but to divine help and deliverance.”
Our calls as Christians is to engage this secular world with an awareness not just of the infection “out there” but in our own hearts and to call the world to a God who loves us so deeply that he will not allow us to be buffered from him.
God pursues us like Jesus pursued Thomas and in Colin Hansen’s words, “God continues to haunt this secular age with our desire for goodness.” “Christians still have an opportunity to present the gospel as a beautiful alternative to the cramped ideologies of immanence that dominate our landscape,” Derek Rishmawy promises.
We need look no further than the way in which our secular world struggles with faith. Mike Cosper analyzes Kanye and concludes that Kanye is “haunted by faith.” “’I’m looking for more,’” Kanye says. And the opportunity for the church in a secular age is to greet that thought with joy. Because there is so much more.”
That sounds pretty relevant to us, does it not?
Our Secular Age does not merely take Charles Taylor as he is, though. Taylor finds the root of our secular age in the Reformation. Trueman and Horton, especially, challenge this story and particularly Taylor’s dark reading of the Reformation. Horton believes that at times it appears that Horton is really choosing the enchantment of the pre-modern world over the disenchantment of the modern world, not a biblical world over a secular world. Horton asks: “[H]as Taylor himself lost confidence in the power of the Christian story – including its systematic truth claims – to determine and invigorate our practices?”
I commend Our Secular Age to you and invite you to consider yourself, your church, and your neighborhood in light of its incisive theological assessment.
October 8, 2017
A collection of thoughtful essays that discuss how the ideas in Charles Taylor's "A Secular Age" should influence our views of culture, art, evangelism, and how we experience the world. I think that James K. A. Smith's "How (Not) to Be Secular" is a better introduction to these ideas, but this book is more accessible and still very worthwhile to a reader not familiar with Taylor's work.
Here's an excerpt from Mike Cosper's chapter on music, regarding how people look for love/meaning/significance/ quasi-transcendence within the immanent order:
"This leads to a search for satisfaction in other ways: through consumption, pleasure, or a certain kind of tribalism, all of which have a way of temporarily distracting us from our longing for eternity. A malaise sets in, which Taylor says is one of a secular age's most notable characteristics. He identifies three specific kinds of malaise:
'(1) the sense of fragility of meaning, the search for on overarching significance; (2) the felt flatness of our attempts to solemnize the crucial moments of passage in our lives; and (3) the utter flatness, emptiness of the ordinary.'
To expand these slightly: (1) We long for an overarching account of the meaning of life, our purpose here on earth. (2) We don't know what to do with life's big moments -- weddings, childbirth, funerals, and so on -- because our secularist account for them is inadequate for the deeper sense of meaning we inuit about them. (3) Daily life always feels like something is missing."
Here's an excerpt from Mike Cosper's chapter on music, regarding how people look for love/meaning/significance/ quasi-transcendence within the immanent order:
"This leads to a search for satisfaction in other ways: through consumption, pleasure, or a certain kind of tribalism, all of which have a way of temporarily distracting us from our longing for eternity. A malaise sets in, which Taylor says is one of a secular age's most notable characteristics. He identifies three specific kinds of malaise:
'(1) the sense of fragility of meaning, the search for on overarching significance; (2) the felt flatness of our attempts to solemnize the crucial moments of passage in our lives; and (3) the utter flatness, emptiness of the ordinary.'
To expand these slightly: (1) We long for an overarching account of the meaning of life, our purpose here on earth. (2) We don't know what to do with life's big moments -- weddings, childbirth, funerals, and so on -- because our secularist account for them is inadequate for the deeper sense of meaning we inuit about them. (3) Daily life always feels like something is missing."
December 20, 2020
Really helpful interaction with Taylor's ideas from an evangelical perspective. Quite enjoyed it. As with any book with chapters by various authors, it did not have much flow or overall cohesion, but I thought every contribution worthwhile.
November 27, 2017
Short Review: At some point I will actually read the original Secular Age book. But 900 pages is daunting. Although at this point I have now read four books largely about A Secular Age and I think those add up to more pages than the actual book.
Part of the problem with my reading of this is that I haven't read the original, although I think I basically understand the argument. Some of the chapters are arguing for or against minor points and I don't know how to evaluate those chapters because I don't have the background. Other Chapters are more implications of a Secular Age and those are easier to think about. Starke's chapter on preaching and McCrakken's chapter on church shopping were helpful, although especially McCrakken's chapter I am not sure I agreed with most of the time. But it was still helpful to work through the ideas.
This was put together The Gospel Coalition, although not everyone that contributed would line up with all of TGC's positions. But this is mostly conservative and reformed authors (and all white and all but one male). The essays are not universally affirming or condemning of Taylor. There are disagreements, but I would be interested in a slightly more diverse opinion.
My only slightly longer review is on my blog at http://bookwi.se/our-secular-age/
Part of the problem with my reading of this is that I haven't read the original, although I think I basically understand the argument. Some of the chapters are arguing for or against minor points and I don't know how to evaluate those chapters because I don't have the background. Other Chapters are more implications of a Secular Age and those are easier to think about. Starke's chapter on preaching and McCrakken's chapter on church shopping were helpful, although especially McCrakken's chapter I am not sure I agreed with most of the time. But it was still helpful to work through the ideas.
This was put together The Gospel Coalition, although not everyone that contributed would line up with all of TGC's positions. But this is mostly conservative and reformed authors (and all white and all but one male). The essays are not universally affirming or condemning of Taylor. There are disagreements, but I would be interested in a slightly more diverse opinion.
My only slightly longer review is on my blog at http://bookwi.se/our-secular-age/
September 11, 2019
A surprisingly robust little collection of essays wrestling with Taylor's A Secular Age. Stand-out include Derek Rishmawy on the "nova effect," physician Bob Cutillo on bodily presence in healthcare, Greg Forster (a boldly dissenting voice) on religious liberty and new ways of believing, and John Starke's punchy take on preaching in a secular age, easily the most concise, practical summations of Taylor I've read yet.
I'd still recommend James K.A. Smith's How (Not) to Be Secular as the best introduction to A Secular Age for the average Christian (a recommendation most of the contributors to this volume would likely agree with, as they cite Smith more often than anyone besides Taylor himself), but Our Secular Age is a good next step, and an encouraging example of serious collective evangelical engagement with a thinker well outside their tradition.
I'd still recommend James K.A. Smith's How (Not) to Be Secular as the best introduction to A Secular Age for the average Christian (a recommendation most of the contributors to this volume would likely agree with, as they cite Smith more often than anyone besides Taylor himself), but Our Secular Age is a good next step, and an encouraging example of serious collective evangelical engagement with a thinker well outside their tradition.
March 10, 2019
I was given this book as a gift. I was mystified as to why. I did not know Charles Taylor. I did not understand the topic. However, the book covered many of the topics I have been struggling with over the past 20 to 30 years. I have struggled with many of the concepts addressed by Taylor.
Immanence versus transcendence - Is this just a material world where there actually is no meaning, purpose, or beauty?
Buffered self versus porous self - Am I able to be led by the Spirit of God? What about tormented by an evil spirit?
Immanence versus transcendence - Is this just a material world where there actually is no meaning, purpose, or beauty?
Buffered self versus porous self - Am I able to be led by the Spirit of God? What about tormented by an evil spirit?
April 26, 2022
“Historically, all societies have justified moral codes by means of an outside source, but in an unprecedented move, modern Western society has reduced morality to self authorization.
This brings about an ironic situation: our secular age is increasingly concerned with moral permissions and prohibitions but decreasingly able to justify them.
This causes problems politically both in terms of public policy making and civil demeanor, as citizens cannot articulate WHY “the other” should submit to their self-authorized moral code.”
This brings about an ironic situation: our secular age is increasingly concerned with moral permissions and prohibitions but decreasingly able to justify them.
This causes problems politically both in terms of public policy making and civil demeanor, as citizens cannot articulate WHY “the other” should submit to their self-authorized moral code.”
September 13, 2019
I picked up this book after reading Disruptive Witness by Alan Noble, who referred to Catholic Philosopher Charles Taylor’s book A Secular Age, as a basis of his thesis. I probably will not read Taylor’s tome, so decided to read Our Secular Age, which is a collection of essays from evangelical pastors and writers about church life and mission in light of Taylor’s book.
I had to learn (and google) phrases that I assumed came from Taylor, such as, immanent frame, subtraction stories, buffered self, double movement. Understanding their meaning helped me to understand Our Secular Age better. And it is rich, full of helpful insights in the areas of church life, doctrine, history, politics, medicine, art and even pop culture from some of the well respected evangelicals today.
My favorite chapter is one by John Starke on preaching to our secular age. His analysis of the current societal group-think and suggested approach on how to address the people in the pews with the Word show great wisdom.
I recommend this book to anyone who value the understanding of how our society thinks and evangelizing them in our secular age.
I had to learn (and google) phrases that I assumed came from Taylor, such as, immanent frame, subtraction stories, buffered self, double movement. Understanding their meaning helped me to understand Our Secular Age better. And it is rich, full of helpful insights in the areas of church life, doctrine, history, politics, medicine, art and even pop culture from some of the well respected evangelicals today.
My favorite chapter is one by John Starke on preaching to our secular age. His analysis of the current societal group-think and suggested approach on how to address the people in the pews with the Word show great wisdom.
I recommend this book to anyone who value the understanding of how our society thinks and evangelizing them in our secular age.
April 18, 2022
Helpful reflections on Charles Taylor’s A Secular Age — particularly for church leaders. Very accessible (unlike what I have heard of Taylor). I still want to read Taylor, but this helps with putting another toe in the water. I’ll likely return to this again.
This is from the perspective of Reformed authors, so they will understandably get defensive on occasion when Taylor points out the consequences of the Reformation.
This is from the perspective of Reformed authors, so they will understandably get defensive on occasion when Taylor points out the consequences of the Reformation.
June 29, 2019
I will most likely not pick up Charles Taylor’s A Secular Age, mostly for the endurance it seems to require to engage the massive volume well. However, the essays collected in Our Secular Age proved incredibly helpful and insightful in echoing Taylor’s analysis of secularism and the decline of faith and applying it to our current times. It’s given me much to ponder, particularly in its application to our work in the campus ministry.
May 18, 2022
Conservative reformed evangelical takes on Taylor's important work. Some more helpful than others. Some of it understandably a bit defensive of his critiques of evangelicalism, Calvinism, penal substitutionary atonement, etc.
September 25, 2017
If you have read "A Secular Age" by Charles Taylor then you will greatly benefit from this set of essays exploring various facets of Taylor's enormous book.
August 13, 2019
Of all the essays, I only found 1 lacking. The rest were helpful and insightful. It is also edited well to prevent too much repetition.
This was used as my gateway towards reading Taylor.
This was used as my gateway towards reading Taylor.
December 22, 2019
Much of this book was excellent. It comes off as academic for the most part. But chapter 4 was a world changer for me.
November 25, 2017
Should be required reading for any Christian leader or artist.
September 20, 2018
Charles Taylor's book A Secular Age is truly a magnificent, and a must-read for anyone wanting to understand our culture. Those who seek this understanding certainly includes pastors. At the same time, pastors, like most non-academics, do not have the time or energy to process a 700 page (or 800...or 900) book. There are exceptions; I read A Secular Age and know a few pastors who have. Thankfully there are books like this one that summarize and apply it for everyone else.
That said, this book is uneven. If you are a Reformed Christian, then perhaps much of my criticism will not be relevant for you. While this book is for all Christian ministry leaders, it at times reads like it is only for Reformed. It was early in the first chapter where I mused, "Didn't expect that Calvinist arrogance this early!" The writer had just mentioned you have two options: God on God's terms or your terms. Of course, the implication is that only those who follow Jonathan Edwards have God on God's terms. What about other centuries long traditions such as Roman Catholicism or Eastern Orthodoxy? I'll mention the Anabaptist tradition too since even most Reformed people do not want "God's terms" when Jesus (God in the flesh!) is calling for nonviolence.
But, I'm used to other Christians trumping some sort of Biblical literalism while being blind to their own explaining away. In other words, it seems everyone is a biblical literalist until we get to the words of Jesus.
That said, the book is good. I do think it is worth reading (though Jamie KA Smith's book on Taylor is still better). What I wrestle with as I read this book is whether we can hope to break out of this secular age. One chapter ("Church Shopping with Charles Taylor") by Brett McCracken suggested that church and ministry leaders need to lead their congregations in breaking out of this individualistic faith! I agree! Yet, I also think its impossible. I mean, is it possible to NOT be a church shopper? Short of the good old days when people couldn't read or encounter ideas and mostly stuck to whichever church they grew up in (good old days here = pre 1500) we all know we are choosing (which is a symptom of our secular age). I think McCracken knows this and his call that people embed in a community and stay there is worthwhile. But even then...the option for something else is always there!
I'd say a challenge for my Reformed friends is to wrestle with whether when cherished theologies are threatened, is it a questioning of something wrong or merely age of authenticity. It seems a temptation of some writers here is to brush off any challenge to Reformed theology as, "well, you just don't like how this feels...you're following your desires, wanting to be true to yourself!" Is it this simple? I mean, its not like NT Wright's challenge to Reformed view of justification was not profound and rooted in scripture. The annihilation view of hell might for some people be seen as rooted in rejecting a distasteful belief, but it also is rooted in scripture. Again, how many of these Reformed writers are preaching Jesus-style nonviolence? If they're not, is it because they do not find it satisfying (which begs the question, if our natural inclination is to violence, maybe we should be skeptical of it?).
I guess I am harping on this Anabaptist thing. I wish this book was more clearly for Christians of all traditions and not so rooted in Reformed world. Of course, kudos to these Reformed guys for reading Taylor...maybe other Christian traditions need to follow. The best chapter in the book was "Free Faith: Inventing New Ways of Believing and Living Together" by Greg Forster. There were also some strong chapters on politics, art and liturgy.
In closing, I like this book and think it is worth a read for any pastor or ministry worker. I know it made me want to go back and re-read Taylor (maybe next summer). It is helpful and the writers succeed in distilling tough subjects to easy to understand ideas. A glossary or even a first chapter summarizing Taylor's argument would perhaps have been nice. Instead each author offers brief definitions, so some terms get defined over and over while others get defined once or twice. I guess, if you only read one book on Taylor, read Smith's. If you read two, read this one. But ultimately, read Taylor's original work even if it takes you a year.
That said, this book is uneven. If you are a Reformed Christian, then perhaps much of my criticism will not be relevant for you. While this book is for all Christian ministry leaders, it at times reads like it is only for Reformed. It was early in the first chapter where I mused, "Didn't expect that Calvinist arrogance this early!" The writer had just mentioned you have two options: God on God's terms or your terms. Of course, the implication is that only those who follow Jonathan Edwards have God on God's terms. What about other centuries long traditions such as Roman Catholicism or Eastern Orthodoxy? I'll mention the Anabaptist tradition too since even most Reformed people do not want "God's terms" when Jesus (God in the flesh!) is calling for nonviolence.
But, I'm used to other Christians trumping some sort of Biblical literalism while being blind to their own explaining away. In other words, it seems everyone is a biblical literalist until we get to the words of Jesus.
That said, the book is good. I do think it is worth reading (though Jamie KA Smith's book on Taylor is still better). What I wrestle with as I read this book is whether we can hope to break out of this secular age. One chapter ("Church Shopping with Charles Taylor") by Brett McCracken suggested that church and ministry leaders need to lead their congregations in breaking out of this individualistic faith! I agree! Yet, I also think its impossible. I mean, is it possible to NOT be a church shopper? Short of the good old days when people couldn't read or encounter ideas and mostly stuck to whichever church they grew up in (good old days here = pre 1500) we all know we are choosing (which is a symptom of our secular age). I think McCracken knows this and his call that people embed in a community and stay there is worthwhile. But even then...the option for something else is always there!
I'd say a challenge for my Reformed friends is to wrestle with whether when cherished theologies are threatened, is it a questioning of something wrong or merely age of authenticity. It seems a temptation of some writers here is to brush off any challenge to Reformed theology as, "well, you just don't like how this feels...you're following your desires, wanting to be true to yourself!" Is it this simple? I mean, its not like NT Wright's challenge to Reformed view of justification was not profound and rooted in scripture. The annihilation view of hell might for some people be seen as rooted in rejecting a distasteful belief, but it also is rooted in scripture. Again, how many of these Reformed writers are preaching Jesus-style nonviolence? If they're not, is it because they do not find it satisfying (which begs the question, if our natural inclination is to violence, maybe we should be skeptical of it?).
I guess I am harping on this Anabaptist thing. I wish this book was more clearly for Christians of all traditions and not so rooted in Reformed world. Of course, kudos to these Reformed guys for reading Taylor...maybe other Christian traditions need to follow. The best chapter in the book was "Free Faith: Inventing New Ways of Believing and Living Together" by Greg Forster. There were also some strong chapters on politics, art and liturgy.
In closing, I like this book and think it is worth a read for any pastor or ministry worker. I know it made me want to go back and re-read Taylor (maybe next summer). It is helpful and the writers succeed in distilling tough subjects to easy to understand ideas. A glossary or even a first chapter summarizing Taylor's argument would perhaps have been nice. Instead each author offers brief definitions, so some terms get defined over and over while others get defined once or twice. I guess, if you only read one book on Taylor, read Smith's. If you read two, read this one. But ultimately, read Taylor's original work even if it takes you a year.
October 11, 2017
This book aimed at simplifying and applying the complicated ideas of Charles Taylor into the context of ministry and Christian engagement. The writers largely succeed at this novel task, but the finished product seemed too simple. While some of the chapters were excellent at summarizing and drawing concise applications from Taylor, others felt rushed or scattered.
If you are already familiar with the ideas of Charles Taylor (even at an elementary level) then you will most likely not glean anything new from this book except for a few short notes of application scattered throughout the essays.
If you are already familiar with the ideas of Charles Taylor (even at an elementary level) then you will most likely not glean anything new from this book except for a few short notes of application scattered throughout the essays.
July 23, 2020
Very helpful and diverse application of Taylor’s A Secular Age. I’d recommend this reading order:
1) How NOT to be Secular
2) A Secular Age
3) Our Secular Age
How Not To will give you the framework needed to digest Taylor’s massive and dense A Secular Age. Our Secular Age will help you apply it (and, especially if you are protestant, interpret it).a
1) How NOT to be Secular
2) A Secular Age
3) Our Secular Age
How Not To will give you the framework needed to digest Taylor’s massive and dense A Secular Age. Our Secular Age will help you apply it (and, especially if you are protestant, interpret it).a
Read
March 21, 2025An excellent book for either wetting the appetite to read Charles Taylor or for enlightening the expansive and manifold fields of thought Taylor's argument can apply to. A couple of the chapters over generalize Taylor's definitions. Overall, this book is helpful and enjoyable.
September 13, 2018
I had been wanting to read this for a while. Working at a Christian University, Charles Taylor has been "haunting" the hallways for a few years. I had the chance to read James K.A. Smith's, How (Not) to be Secular, so I've been fairly primed and brought up to speed on all the terms that Taylor has created and works with. It seems he's everywhere, wherever I read...
Overall I appreciated it. I don't know if I'll ever be smart (or dumb?) enough to attempt Taylor's 8-900 page tome myself, so this was another good companion/summary, and it had lots of application. Some of the articles were more engaging than others. I was grateful for Michael Horton's critique of Taylor's indictment of the great evil Reformation for our age's ills. I wished he had found more of the positives to point out, but it was a necessary chapter in this book for me.
The book was worth reading for Derek Rishmawy's chapter alone on Millenials and the Nova effect. I practically highlighted the whole thing, not realizing quite how much of a millenial I am (I'm actually a Xennial : ) Brett McCracken on Church Shopping and Jen Pollock Michel on flourishing rounded out my favourites.
I heartily recommend, if you've heard of Taylor or not. The authors introduce the concepts and necessary vocab as needed and if you're paying any attention, you'll feel that what they say (in summarizing Taylor and applying him) eerily matches the malaise of your social imaginary as a buffered individual in the immanent frame....
Overall I appreciated it. I don't know if I'll ever be smart (or dumb?) enough to attempt Taylor's 8-900 page tome myself, so this was another good companion/summary, and it had lots of application. Some of the articles were more engaging than others. I was grateful for Michael Horton's critique of Taylor's indictment of the great evil Reformation for our age's ills. I wished he had found more of the positives to point out, but it was a necessary chapter in this book for me.
The book was worth reading for Derek Rishmawy's chapter alone on Millenials and the Nova effect. I practically highlighted the whole thing, not realizing quite how much of a millenial I am (I'm actually a Xennial : ) Brett McCracken on Church Shopping and Jen Pollock Michel on flourishing rounded out my favourites.
I heartily recommend, if you've heard of Taylor or not. The authors introduce the concepts and necessary vocab as needed and if you're paying any attention, you'll feel that what they say (in summarizing Taylor and applying him) eerily matches the malaise of your social imaginary as a buffered individual in the immanent frame....
April 28, 2019
A recent and very helpful series of articles by various contributors on a variety of issues raised by Charles Taylor. I found every chapter helpful, each coming to the issue of Christianity and secularism through the lens of Taylor’s work, and providing what they see as correctives to Taylor’s ideas or implications for Christian life, ministry, or the arts. Trueman and Horton provide a helpful one-two punch regarding Taylor’s disdain for the Reformation, Trueman clarifying what is missed in Taylor’s historical analysis of secularism and Horton what is missed in Taylor’s theological assessment. Both place Reformation history and doctrine back into position as helpful antidotes and not causes of secularity as Taylor implies or directly states in his work. Stark’s chapter on preaching in a secular age pointed to three elements of secularity that pastors need to remember, the buffered self, the malaise of modernity, and the age of authenticity. I found his brief treatise to be the best summary of Taylor for practical use that every layman would benefit from. The rest of the chapters focus on culture and the arts in a number of ways and are all quite good. However, Jen Pollock Michel’s chapter on Human Flourishing in the Secular Age was incredible, and rather clearly shows why Christianity is an enemy to the secular worldview. 177 pages of theological, social, and artistic assessments by thoughtful Christians in a secular time.
March 9, 2020
This collection of thirteen essays by Christian pastors and scholars serves as an introduction to and meditation upon Charles Taylor's monumental 2007 work, "A Secular Age." If the reader is unfamiliar with Taylor's philosophical work, this might be a decent starting place, though I would first recommend James K. A. Smith's outline, "How (Not) to Be Secular."
While the collection is a bit uneven (I found the essays by Ashford and Forster on "politics in the secular age" and "living together in the secular age to be general and unproductive), several essays stand out and hit hard, specifically the ones by Horton, Cutillo, and Cosper. Michael Horton's critiques Taylor's one-sided view of the Reformation. Horton seeks the deeper, late-medieval underpinnings of the Reformation and determines that the secular was already a force before Luther. Cutillo's essay on incarnation/excarnation is powerful. As a medical doctor, he offers a particular interpretation of Taylor that is fresh. Cosper's essay on Kanye West concludes the volume and is especially interesting.
While the collection is a bit uneven (I found the essays by Ashford and Forster on "politics in the secular age" and "living together in the secular age to be general and unproductive), several essays stand out and hit hard, specifically the ones by Horton, Cutillo, and Cosper. Michael Horton's critiques Taylor's one-sided view of the Reformation. Horton seeks the deeper, late-medieval underpinnings of the Reformation and determines that the secular was already a force before Luther. Cutillo's essay on incarnation/excarnation is powerful. As a medical doctor, he offers a particular interpretation of Taylor that is fresh. Cosper's essay on Kanye West concludes the volume and is especially interesting.
July 18, 2022
I really found this to be a valuable examination of Taylor's thoughts, especially since his book is so long and hard to access. I found the insights and explanations super helpful as I'm been trying to understand our current age and the mindset that goes with it. Taylor seems to get it well and this book was a really accessible way to get to that information. I would highly recommend it as a way to be introduced to his ideas.
If I had a complaint, it would be the amount of repetition between the different contributors. A lot of them take time to explain the same concepts for the sake of their own chapter, but it led to a lot of redundancy when reading the book as a whole. That's not to say that there was overlap in the core content of each chapter--there wasn't--but that I found the same explanations of key concepts from Taylor stated multiple times. And some of the chapters were definitely weaker than others. I highlighted far more in the first handful of chapters than in some of the later ones.
If I had a complaint, it would be the amount of repetition between the different contributors. A lot of them take time to explain the same concepts for the sake of their own chapter, but it led to a lot of redundancy when reading the book as a whole. That's not to say that there was overlap in the core content of each chapter--there wasn't--but that I found the same explanations of key concepts from Taylor stated multiple times. And some of the chapters were definitely weaker than others. I highlighted far more in the first handful of chapters than in some of the later ones.
December 19, 2018
I started this book with high expectations. The impact and insight or Charles Taylor’s, A Secular Age, is hard to ignore. I was expecting a book which restated and engaged with Taylor’s argument, and applied it’s principles to life and ministry in a secular age.
I was however disappointed in reading this book.
The chapters were brief and light. All of Taylor’s words were paraded—cross pressured, fragilised, immanent frame, mutual display, buffered self etc—but few of these words were given adequate interpretation, illustration and application to the experience of ministry and life in a secular age.
This is the second work (after James K. A. Smith’s, How (Not) to be Secular) I have read seeking to popularise Taylor’s insights. So far I have been persuaded that there are deep things to be learnt from Taylor but I am waiting for someone to show how they intersect in tangible ways with the age in which we live.
I was however disappointed in reading this book.
The chapters were brief and light. All of Taylor’s words were paraded—cross pressured, fragilised, immanent frame, mutual display, buffered self etc—but few of these words were given adequate interpretation, illustration and application to the experience of ministry and life in a secular age.
This is the second work (after James K. A. Smith’s, How (Not) to be Secular) I have read seeking to popularise Taylor’s insights. So far I have been persuaded that there are deep things to be learnt from Taylor but I am waiting for someone to show how they intersect in tangible ways with the age in which we live.
November 20, 2019
I don't typically prefer non-fiction audiobooks, since I can't go back and re-examine the text to follow arguments better, but as this was available from the library on Hoopla and I had been hearing about A Secular Age I thought I would give it a shot. Being a series of articles helped, but I still think I would have found it better to read.
That being said, I thought the book itself was interesting and overall well written. Some of the ideas I have encountered other places, and there seems like so much more that could be said on the subjects covered and many more; but I'm thankful for what was brought up and discussed. I don't think I had any serious issues or disagreements with the authors, but not having read Charles Taylor, or even James K.A. Smith or another interpreter, I cannot say for sure how well they represented the original work.
That being said, I thought the book itself was interesting and overall well written. Some of the ideas I have encountered other places, and there seems like so much more that could be said on the subjects covered and many more; but I'm thankful for what was brought up and discussed. I don't think I had any serious issues or disagreements with the authors, but not having read Charles Taylor, or even James K.A. Smith or another interpreter, I cannot say for sure how well they represented the original work.
June 7, 2018
This was an interesting read. I had the privilege of reading it alongside a couple mentors of mine which made it even more enjoyable. If you do read it I’d recommend finding a group to discuss it with.
It’s a collection of essays. Some are better or more accessible than others. You don’t need to read Taylor’s work to understand this volume. There are a couple essays where it would be beneficial, but it isn’t necessary.
My favorite chapters were by Rishmawy, Roberts, McCracken and Starke. Those chapters engage the topics of Millennials, Liturgy, Church-shopping and preaching.
I’d recommend reading this because of the insights into our times and how helpful it can be in framing many ministry philosophy and methodology questions.
It’s a collection of essays. Some are better or more accessible than others. You don’t need to read Taylor’s work to understand this volume. There are a couple essays where it would be beneficial, but it isn’t necessary.
My favorite chapters were by Rishmawy, Roberts, McCracken and Starke. Those chapters engage the topics of Millennials, Liturgy, Church-shopping and preaching.
I’d recommend reading this because of the insights into our times and how helpful it can be in framing many ministry philosophy and methodology questions.
August 5, 2018
This book does not stand on its own. If you have never heard of Charles Taylor, then don't start with this.
However, if you have encountred Taylor's ideas, then this collection of essays by various authors engaging with some of Taylor's most noteworthy ideas is a great addition. I especially appreciated that variety of tone, with some cautioning against wholesale acceptance of Taylor's ideas, and other showing how very applicable those ideas are to their own contexts. My favorite contributions were those by Derek Rishmawy, Alistair Roberts, and Greg Foster.
Note: If you have encountered Taylors ideas, but are a bit fuzzy on some of his terms, I'd recommend starting with the final essay by Mike Cosper, as it defines and connects a number of them.
However, if you have encountred Taylor's ideas, then this collection of essays by various authors engaging with some of Taylor's most noteworthy ideas is a great addition. I especially appreciated that variety of tone, with some cautioning against wholesale acceptance of Taylor's ideas, and other showing how very applicable those ideas are to their own contexts. My favorite contributions were those by Derek Rishmawy, Alistair Roberts, and Greg Foster.
Note: If you have encountered Taylors ideas, but are a bit fuzzy on some of his terms, I'd recommend starting with the final essay by Mike Cosper, as it defines and connects a number of them.
January 30, 2019
Thirteen authors representing different professional interests with common conservative evangelical faith basis present this series of essays. The authors are open to exploring the significance of the secular age to Christianity. Each author writes a theme based on material minded from Charles Taylor's 800 page "The Secular Age". Some new vocabulary is needed to understand Taylor's academic ideas; however, anyone concerned by what is happening in the church (being spiritual but not religious) will profit from this exploration regardless of theological bias. The authors make reference to the interfacing of the Church and Gnosticism both historically and contemporaneously. This short book (159 pages) ends with a note of optimism citing Ecclesiastes 3:11.
March 29, 2019
8/10
I have a reading plan thats worked fairly well, without boring you with detail, suffice it to say I read this one at the wrong time, and now regret not reading Charles Taylors "Secular Age" beforehand. I assumed this book was more of a primer to Taylor then a response. That being said, I enjoyed the book, and found it to be a decent attempt to view Taylors contribution from a holistic perspective, and see both the bad and good in what he has brought to the discussion on Christianity in relation to culture. My one complaint is that this book attempted to shorten a subject that should have spanned many such books, and suffered as a result. I would recommend this book to those who have read the inspiration for it, as I soon intend to do.
I have a reading plan thats worked fairly well, without boring you with detail, suffice it to say I read this one at the wrong time, and now regret not reading Charles Taylors "Secular Age" beforehand. I assumed this book was more of a primer to Taylor then a response. That being said, I enjoyed the book, and found it to be a decent attempt to view Taylors contribution from a holistic perspective, and see both the bad and good in what he has brought to the discussion on Christianity in relation to culture. My one complaint is that this book attempted to shorten a subject that should have spanned many such books, and suffered as a result. I would recommend this book to those who have read the inspiration for it, as I soon intend to do.
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