Os Guinness

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Os Guinness (born 1941) is an author and social critic.

Contents

[edit] Biography

Guinness was born in China in 1941 during World War II. The son of medical missionaries and the direct descendent of Arthur Guinness, the famous Dublin brewer, he remained in China until 1951 when the Communists forced most foreigners to leave the country. His experiences observing the Chinese Revolution in 1949 and Mao Tse-tung's power were very influential in his early life. When he was five years old, there was a famine in China, partly artificially induced, in which five million died, including his two younger brothers. In addition, his time in China exposed him to Buddhist culture for ten years and gave him an awareness of other religions and shows some influence on his thinking and later works.

Guinness escaped China with a Princeton University professor (his parents followed several years later) and returned to England where he was educated. He received his undergraduate degree from the University of London followed by postgraduate work at the University of Oxford, where Guinness received a D.Phil in the social sciences from Oriel College. He also studied and lived with Francis Schaeffer at L'Abri.[1]

Guinness has written and edited more than twenty-five books, including The American Hour (1993), The Call: Finding and Fulfilling the Central Purpose of Your Life (1998), Invitation to the Classics (1998), Time for Truth: Living Free in a World of Lies, Hype, and Spin (2002), Long Journey Home: A Guide to Your Search for the Meaning of Life (2003), Unspeakable: Facing up to Evil in an Age of Genocide and Terror (2005), and The Case for Civility: And Why Our Future Depends on It (2008). His literary focus centers on the chasm he perceives between academic knowledge and popular knowledge. His writings, as well as his speaking, point to the importance of taking what is academic and making it both intelligible and practical to a vast audience, especially as it relates to public policy.

Since leaving China, Guinness has lived primarily in England, Switzerland, and the United States. He was a freelance reporter with the BBC, and in 1984, moved to the Washington, D. C. area. In the States, he has been the Guest Scholar at the Woodrow Wilson Center for International Studies and a Guest Scholar and Visiting Fellow at the Brookings Institute. From 1986-1989, Guinness served as the Executive Director of the Williamsburg Charter Foundation, which is a bicentennial celebration of the First Amendment. While serving in this role, Guinness helped draft the Williamsburg Charter and co-authored the public school curriculum entitled Living with Our Deepest Differences. He is also a member of the board of advisors of the Bible Literacy Project, publishers of the curriculum The Bible and Its Influence for public high school literature courses.

In 1991, Guinness became the creative force behind the formation of the Trinity Forum, a think-tank that evolved as a result of a remark made by one of Guinness's mentors, Peter Berger, Professor of Philosophy and Theology at Boston University. Berger, Guinness notes, observed that "the United States is a nation of Indians ruled by Swedes," by which he meant that the American people are as religious as the people of India, the most religious country in the world, but that American leadership is often as secular as Sweden, the most secular country in the world, which accounts for the failure of communication and friction between these two groups. The Trinity Forum was built upon Berger's remark, as well as upon the historical precedents set by William Wilberforce (1759-1833).[2] Guinness served as a senior fellow at The Trinity Forum from 1991-2004. Additionally, he became a speaker and seminar leader at various business and/or political conferences throughout the United States and Europe.

While speaking on many of college and university campuses, including Oxford, Cambridge, Harvard, Stanford, and the University of Virginia, Guinness became compelled to write about the subject of truth. He states, "No one anywhere anymore says that there are things which people can do that are objectively and universally wrong. I think this is profoundly dangerous." Guinness continues by noting, "The Biblical understanding common to both Jews and Christians is that you not only have to know truth in your own mind, you have to walk in truth as a daily practice. You have to become a person of truth, and that is a tough one." These beliefs against extreme moral and cultural relativism have been the premise for much of Guinness's writings and speaking.

He continues today to speak internationally to government, political, and university groups and write extensively on such topics as faith, society, and public policy. He currently lives in McLean, Virginia with his wife, Jenny.

[edit] Society (views and impact)

[edit] Civility

Guinness believes that what this world needs is civility. He states that many people believe or say that religion is the main cause of repression and violence in the world today. Guinness says that this simply is not true and that, actually, the worst modern atrocities were lead by secularist intellectuals in the name of secularist's beliefs. To support his thoughts, Guinness points to the fact that more than one hundred million human beings were killed by secularist regimes and ideologies in the last century. He says that this "lazy repetition" of this myth seriously distorts public view and debate and endangers democratic freedom. He gives many examples of secularist repression and violence. Additionally, Guinness argues that secularist philosophies such as atheism are just as totalitarian as other religions and that what they believe is so all encompassing that it leaves out or excludes what the religious believer believes in. He says that the most recent and notable example of this is communism. Guinness claims this is the most dangerous delusion in history to date. In his view, he has deduced that when looking at religion, most people focus on the negative contributions and not the positive ones such as the rise of universities, the development of modern science, abolition of slavery and the promotion of human rights.[3]

In his book, The Case for Civility: And Why Our Future Depends on It, Guinness expounds a proposal for returning civility to the world by proposing that the United States lead the way for this return. His reasoning is not because the problem is worse off in America, but it is because the rest of the world watches the United States and observe how often Americans fail to live up to their own ideals. America, Guinness claims, should be the model for all others to follow, keeping liberty, diversity, and unity as the goal, which our founders set into motion many years ago. (3) The model for restoring this civility to the world is what Guinness calls the "civil public square." In the civil public square model everyone is free regardless of their religious views and free to enter public life on the basis of their own personal faiths. However, there is a basic framework, built upon the constitution and a mutually agreed common vision for the common good of all people. Guinness advocates a true tolerance in which each one must agree that there will be differences. This by no means advocates that every ones ideas are right simply because they have these ideas.[4] Basically, what he argues is that religious liberty is all about freedom to follow your conscience.

[edit] Character

In a lecture given by Guinness entitled Leadership and States Craft: The Rise and Fall of Nations at Time of Moral Crises (American University of Armenia, May 2, 2006) he stressed the role of ethical leadership in the public arena in building democracy. Pointing to the fact that many of today's leaders are lacking in this area, Guinness cites that historically freedom and faith go hand in hand in America. He emphasized how faith and cultural values are even more important that the constitution. He expounded on the different types of freedom and how they compare to one another, pointing most specifically to the type of freedom found in America, which is freedom from limited freedom. His point was that Americans should try to take advantage of this unique freedom and be thankful for it.

When dealing with character and truth in the world, Guinness makes the observation that truth is not seen as important as it once was. He realized while traveling around the world speaking. From his observations, Guinness concludes that that as a whole people do not feel that any one particular thing is objectively and universally wrong. This thinking and behavior can be very dangerous, according to Guinness. His premise is that one must not only know truth but also practice it daily in order to become a person of truth, which should be the goal. Conceding this is difficult to accomplish, he gives the example of former President Bill Clinton. Clinton once commented that there was no external or internal menace in this country, however, Guinness points out that there is, referring to the historical moment when President Clinton lied under oath. Guinness fears the American culture now looks at virtues as goody-goody (loosing your virtue as a matter of losing your virginity), and compares this to the nineteenth century's quest for excellence which was not regarded as lowly or repulsive, but rather as strong and manly. Guinness sees this nineteenth century way of thinking and behaving as being reflective of the Greeks and Romans, who took virtue as a habit, refusing to put nature first.[2]

Guinness highlights many reasons for the culture shifting way from a traditional society. One reason is the fast pace world, which is built upon first impressions. Due to the fact that each person meets so many people, our relationships with one another are not as deep as in the past. Therefore, the level of accountability is lessened from the days when the relationships were more meaningful and intimate. This weak link relationally leads to an omission of helping to hold on another in check in the area of character. Historically, life was more personal and relationships were more one on one and face to face which enabled one to judge others according to known and observed character. This truth in turn created a greater desire to see character as an important part of life.

Additionally, Guinness states that another downfall in society is the fixation of saying yes. People simply do not say no to anything or anyone anymore. This pitfall has caused the mindset that there are no real taboos, thus causing America to lose its ability to say no to evil, which Guinness states is a very dangerous place to be. (1) Guinness singles out culture as the sphere of American society in which most problems take place: the family, schools, colleges, the arts, entertainment, and leisure. His belief is that this should be a wake-up moment for America to realize the damage and danger and rally together to find a solution to this problem. While this may not be a simple task, it is a necessary and urgent one.[2]

[edit] Evil

Many people often question God asking why He would allow such atrocities to happen in the world today. In Guinness's writings, he purposes to answer or explain such questions as these. He believes that not all questions asked have answers. He gives the example of the world's reaction following World War II when it was proclaimed that never again would it allow such evil to exist. Guinness shows how since the time those words were spoken, we as a nation and a culture have repeatedly turned our backs on or looked away from instances such as genocide and oppression throughout the world. Only recently have the culture recognized that not only is evil not defeated, but it has instead grown exponentially. Improvements in technology which have led to greater communication can often cause a sense of being overwhelmed at the level and amount of evil happening all over the world. This often leaves one with a sense of helplessness and defeat feeling the task is too daunting for any one person to make a difference to promote change. Guinness says that one should not feel helpless but rather seek to do all they can to affect the world around them, even if it is small, stating that even the smallest change can make a difference.[3]

[edit] Truth

In today's world, many people feel that the aspect of truth in our society is dead and no longer existent. The thought is that we have strayed so far that, at best, truth is relative and, in the best-case scenario, is created. Guinness says that those statements and beliefs are not true. Truth is not dead, actually far from it. Truth is undeniable and is far from inconsequential. It is supreme, according to Guinness. In addition, he states that without truth there is no freedom, because truth is freedom and the only way to live is to become a person of truth. Living as a person of truth has many consequences in all areas and aspects of life. Truth begins and ends with the personal, and it shows every man and woman who they really are.[2]

[edit] Globalization

When Guinness talks about globalization, he has many thoughts and concerns. He believes the culture is going through a second modernity and that the advanced modern world is being created by globalization. Therefore, Guinness sees that this is creating many opportunities for the gospel, or biblical "good news", as well as many challenges. One of the biggest challenges is that God has not defined globalization for us and given us any guidelines on how to approach it. Globalization is rooted in technology and not economy; it is the process through which the speed, scope and simultaneity of modern communications allow us to conduct human affairs anywhere in the world, without such restraints such as time, space, and government being factors. At the heart of globalization is not production but communication.

Guinness speaks of many features of life while living in a global world. He mentions how we have effectively conquered geography but not history and those terms such as close, near, and far away mean less or are minimized by globalization. The American mantra is just to move on. In looking at the change of the value of goods, in the nineteenth century, goods were priced according to how involved something was to make or whether it was produced by thought or muscle, but today that is just not true. Today, value is determined solely on satisfaction.

Guinness observes that with globalization there are significant personal challenges to the global elites. One of the first challenges is a loss of reflection. Because of the fast pace, there is little time to reflect and think causing one to constantly condense and oversimplify things. The higher up one goes, there is more temptation to lack reflective-ness. Guinness's belief is that this is the reason many of our leaders are politicians and not statesman. Another challenge is a loss of responsibility. Responsibility is linked to accountability through visibility meaning that they become detached or absentee landlords and their only thought is geared to the investor and not the people affected by their decisions. The third challenge for global elites is the temptation to lose their roots and realism, causing them to move from neighborhoods to a virtual community.

One blind spot of globalization according to Guinness is the manner in which it has given a new lease on life to secularism, and the ways secularism through globalization has created a situation where globalization has become the gospel. In advanced modernity, our characteristic evil is the American shopping mall as well as Internet shopping.

Guinness has three responses or outcomes in reaction to globalization. First, do not react. Second, keep doing what we are doing. Thirdly, all of the problems are exaggerated and if the problems do get out of hand, science will bail us out or rescue us, and there is no other alternative. This is the secularist response. The second response is to look elsewhere. Looking back to religions that do not stress knowledge and power but wisdom and equilibrium is wise. The third response is to go back to where things began to go wrong and go forward from that point with responsibility being the main objective. In Guinness's view, the answer is first and foremost the sovereignty of God, who is the only One who has the power to affect such outcomes.[5]

[edit] Postmodernism

Guinness defines postmodernism as a confession of modesty. In his book Fit Bodies, Fat Minds, he says about the postmodern world, "There is no truth only truths. There are no principles, only preferences. There is no grand reason, only reasons. There is no privileged civilization only a multiple of cultures beliefs, periods, and styles. There is no grand narrative of human progress, only countless stories of where people and their cultures are now. There is no simple reality or any grand objective of universal, detached knowledge, only a ceaseless representation of everything in terms of everything else." His thoughts on post modernism are that it is a severe type or form of relativism.[6]

[edit] Third Way magazine

Os Guinness has made a significant impact on the world around him through lecturing globally and writing provocative books that deal with various social issues. Third Way Magazine, founded in 1978, received its name from one of Guinness's books. The church launching the magazine was looking to rebuild social responsibility, seeing a great need for it in our world, which was seemingly being neglected. In his book, Dust of Death, Guinness uncovers the truths about the man of the modern world and his inability to accept either of the varied and polarized options and alternatives given to him. However, Guinness believes that Christians have a third alternative. This is described as middle ground, which has a basis, is never compromised, and is far from silent.[7] This idea was congruent with what the magazine was hoping to express and accomplish. Therefore, they created the name Third Way, which is still currently being used. The Third Way magazine is now a current affairs magazine and is located it the United Kingdom. It is distinctively Biblical and culturally aware. Many high profile clergy and journalists comment on news issues relevant to the events of the world today.[8]

[edit] Faith and theology

[edit] Calling (meaning of life)

One of Os Guinness's most passionate topics is that of calling or the "meaning of life". He believes that calling by itself is meaningless without someone to call. This someone, Guinness says is God. God calls every Christian to a commitment to their life's task with no hesitance, no retreats, and no regrets. This higher sense of calling should always take precedence over any job or career because no work or career choice can be fully satisfying and significant without a deeper sense of calling. Work, calling, and vocations are, in essence, identical. This can be applied to every area of life, even politics. Politics should always be marked with tension between allegiance to Christ and identification with any party, movement, platform or agenda. Guinness additionally voices that the church should not be influenced or held captive by political movements while also refusing to be politicized. The ultimate calling is from Jesus Christ who can give true hope and meaning in this life.[9]

Guinness's believes that every person on this earth is looking for a higher calling or significance in his or her life that is far larger than they are. Each person has a longing to make a difference or leave behind a significant legacy, fulfilling the purpose for which each has been created and given life on this earth. As modern people, we have too much to live with and too little to live for. We are rich in life but dried up spiritually. The ultimate reason for living is to answer the call from our Creator which is the highest source of purpose in human existence. It is only when one answers this call that one truly becomes who they are destined to be, complete with their own personality. It is Guinness's belief and view that if there is no caller, then there cannot be any callings, plain and simple. If this is the case, all one can do is work.[9]

Guinness emphasizes in his teaching and his writings that a clear understanding of your calling can help one achieve a more dynamic and fulfilling Christian life. This is attainable. Many people get confused and attain their sense of purpose from their surrounding environment such as people, events and/or circumstances. Guinness stresses that the way to get a clear sense of calling is to ask the person who is doing the calling. He states that as one starts everyday asking how they are to live for the Lord, they will begin to have something which will give the highest and deepest sense of purpose.[9]

The three main ways people attempt to realize or understand their calling and life's purpose is almost universal. The first way is the eastern answer. This includes Hinduism, Buddhism and New Age teachings. Their philosophy is just to forget it. Their belief is the desire to have purpose is part of the fact that one is caught up in the world of illusion. Secondly, there are the secularists. This answer is that one creates his own answer as it relates to self. Meaning is not there to be discovered, it is only there for each one to create individually. Thirdly, there is the Biblical answer, including both Jewish and Christian beliefs. This stance is to rise up and answer the call of the God who created us and who gives us our purpose in life. Calling is the very deepest answer to a human being's desire to find purpose and personal fulfillment.[9]

[edit] Compromise

Compromise is an important issue that encompasses much of Guinness's philosophy. In addressing the issue of compromise in the church, Guinness concludes that as the churches quest for relevance, they have actually attained irreverence. This has been done through the chase for relevance without matching commitment to faithfulness. In essence, the church has not only become unfaithful but irrelevant as well. Guinness blames the invention of the mechanical clock for this. Since the introduction of the mechanical clock, the Western Civilization has never been the same, in that the mindset concerning time itself has became an obsession. Church, too, has lost its inherent timelessness, and has become more concerned with being timely forsaking the thought of being timeless.

The added effects rising from the introduction of the mechanical clock are vast. For example, the clock allows precision and coordination in action. Because of this, there is an attempt to complete more activities and tasks throughout the day which leads to added pressure and stress. Time has also changed our language, which has in turn changed our thinking, which controls our actions. Secondly, the church has sacrificed substance and faithfulness to its message (which is timeless) because of the need it feels it must have in order to express itself in a trendy, passionate way. Even though the church is trying to find a common ground with the secular world, Guinness proposes, the secular world will eventually call for complete surrender to its perspectives and demands. The church can also be blamed for allowing the desires for conformity, popularity, and "fissionability" instead of looking favorably on that which is traditional. Guinness offers a solution to his audience for returning to where we used to be. First, the church must escape the "cultural captivity" it finds itself bound to today. In order o accomplish this, the church must have the courage to question the commonly held assumptions upon which the church was historically founded. The church must also promote the cultivation and appreciation for the study of history which emphasizes the commitment to practice spiritual disciplines, which lead to a deepening appreciation for the eternal.[10]

[edit] Society

There are many problems in society upon which Guinness focuses. In the last twenty to thirty years, America has found itself in an increasingly volatile culture war. The way to solve this war is to learn how to agree to disagree peacefully. The Internet has become the new public square, and Guinness urges that the way in which one treats another is of the utmost importance. In this culture war, there are two extremes. On one hand, there is fundamental Christianity, and on the other hand, there is the extreme secularism. Christians and the radical Islamic groups tend to want to show favoritism to certain groups or religious ideals. This imposes their beliefs on others, even though it is what they fear from other groups, but they do not realize this.

Guinness believes that the First Amendment law provides the structure and opportunity for social harmony while also allowing for strong convictions and political stability. This remains true unless the First Amendment is abused. The belief that faith and reason are part of the same issue, allows that they should be intermingled. Faith is part of who we are as a person, and it affects how we view the world. We should not keep our faith hidden while voicing our beliefs in public and secular realm. For a cohesive society, when intermingling with people from different faiths, one should not try to argue over whose beliefs are correct. Rather the goal should be to work together for the greater good of everyone. Religious beliefs should not be forced on anyone. Guinness blames the culture war on the premise that during the 1900s most people held very loose Biblical teachings in the United States. Both sides are not communicating properly with one another. Each side attempts to preach to their own choir and the result is that Americans tend to hold grudges when others do not share their same beliefs and opinions. The best way to resolve our differences, according to Guinness is to debate our differences, without allowing the debate to affect or ruin our relationships with one another. The goal ought to be to debate our differing opinions while maintaining mutual and honoring respect for each other for the common good. Instead of force, persuasion and dialog should be used. The Civil Public Square should be the format for debate. People in this arena should be free to enter and engage public life on the basis of their faith while holding fast to respect towards other faiths and philosophies, leaving the roots of our differences in the private sector.[11]

The condition of religion in the modern world is extremely important for a culture and a society that links religion and public life. This is distinctly important and significant in the United States. Although many think that separation of church and state has hindered religious growth in America, it is simply not true. Ironically, the separation of church and state has vastly helped religion grow in this country. Guinness contends and stresses what he calls the golden triangle, which is: Freedom requires virtue, virtue requires faith, and faith requires freedom.[12]

Many weaknesses in the church are mentioned throughout Guinness's writings. He proposes that Christianity will have to be strong in the points where it is weak in order to withstand the influence of secular humanism and to express a positive societal influence. One weakness that needs to be stronger in the church is its compromised and deficient understanding of God's revelation. Secondly, the average Christian is very insufficient in the area of knowledge of God that is unmediated, personal, and experiential. The third area of weakness is that the modern church needs a greater expression of its focal principle of community. Western Christians have a faith that is "extremely blurred and edges", opening them and their culture to all types of spiritual and societal counterfeits.[7]

[edit] Trinity Forum

Os Guinness founded the Trinity Forum in 1991. He was prompted to begin this organization when one of his mentors pointed out that America was a very religious country but its leaders were very secular and this divide caused a great deal national friction. The mission statement of the Trinity Forum is " to the big ideas that have shaped our civilization and to the faith that has animated its highest achievements." The goal of the Trinity Forum is to shape the future leaders of this world while also equipping them with the faith that is needed when leading.

The Trinity Forums do not consist of lengthy lectures. Lectures are only used on rare occasions when needed for greater impact. The Forum uses excerpts from important, historical literature that are discussed with a prominent member of society leading the discussion. The session is sustained by asking questions and prodding deeper into the text. The belief is that you can passively listen to a lecture but to be in the middle of a discussion. As this process takes place, you become more involved and increase your understanding exponentially. People these days are realizing that they do not deeply understand their own faith. The Trinity Forum was set up to help bring about this realization and to fill the vacuum in American culture.

[edit] Notes

  1. ^ Os Guinness. "Fathers and Sons: On Francis Schaeffer, Frank Schaeffer, and 'Crazy for God'". Books & Culture (March/April 2008). 
  2. ^ a b c d Time for Truth: Living Free in a World Of Lies, Hype and Spin (2002)
  3. ^ a b Unspeakable: Facing Up to Evil in an Age of Genocide and Terror (2005)
  4. ^ The Case for Civility: And Why Our Future Depends On It (2008)
  5. ^ "Our Global World: the Human Challenges of Globalization" (presentation at Jonathan Edwards Institute, October 2006, cited on Jollyblogger.typepad.com)[verification needed]
  6. ^ Fit Bodies, Fat Minds: Why Evangelicals Don't Think and What To Do About It (1994)
  7. ^ a b The Dust of Death: A Critique of the Establishment and the Counterculture and a Proposal for a Third Way (1973)
  8. ^ Third Way Magazine
  9. ^ a b c d The Call: Finding and Fulfilling the Central Purpose of Your Life (1998)
  10. ^ Prophetic Untimeliness: A Challenge to the Idol of Relevance (2005)
  11. ^ Lecture at Kansas University, October 2006, Cited on reasonablekansansblogspot.com[verification needed]
  12. ^ The Wilson Quarterly, Spring of 2005

[edit] References

  • The Great Experiment: Faith and Freedom in America (2001)
  • God in the Dark: The Assurance of Faith Beyond a Shadow of Doubt (1996)
  • Steering Through Chaos: Vice and Virtue in an Age of Moral Confusion (2000)

[edit] See also