prophecy in premillennialism. The fact that the nineteenth century world remains
predominant in Evangelical thinking on technology may also explain the anemia of its
intellectual abilities.
savvy without much intellectual effort. Ellul noted that people have become technically
proficient at manipulating computers but cannot solve real life problems, which requires
a higher level of critical thinking and reflection that technical ability does not afford.
Rather, technical ability masks critical inability and absence of thinking skills, and can
present a false sign of intelligence. The proliferation of computer savvy children
demonstrates that anyone can operate a computer if they know its possibilities. No other
branch of knowledge is necessary for computer users. This expresses the infantile nature
of computer technology and explains why children who cannot read are adept at
computers.
Christians must become indigenous in cultural form while maintaining its own unique
message neglects the fact that cultural form is a message itself. It suggests that any
method may be used as a simple tool, while forsaking the notion that the medium is the
message, which means that the way one conveys a message shapes its content.
appears heady, one communicated through advertising as a commodity and one
communicated through television as surreal. The dichotomy between the deep-level
culture of the Christian message that holds to the Truth of Revelation does not resonate
with the idea of a flexible outward form of culture that remains negotiable.
behavior, analysis informs practice. Once analysis ascertains the meaning of the text or
the reality of the situation other concerns take over such as wisdom, guidance and
precept. How do we address the current scene from the text? Technological reality does
not determine Christian praxis, nor does it alter the meaning of the text to conform to the
contemporary world any more than rationalism should demand adaptation to
Bultmannianism. When Paul stated that Christians becomes all things to all men, no
unconditional surrender of Christian identity or simple assimilation between form and
content was in mind. He was able to relate to Jews and Gentiles as a Jew or Gentile while
still retaining his Christian identity. To those under the Law he became as under the Law,
but not actually coming under the Law; to the lawless as lawless, although under the law
(New York: McGraw-Hill, 1964).