Oberman’s point was that when Luther closed his eyes at night, terrified, he was afraid he might wake up in hell. Luther recognized that every day might be his last and he could very quickly find himself either face to face with God or the devil.

Taylor makes the same point, although not as anecdotally as Oberman. As Taylor notes, on this side of modernity when people believe, they are making a choice to believe that previous generations did not make. Belief is now a provisional choice, an exercise of personal autonomy. When people identify as believers in Jesus Christ they are making a far more individualistic statement than was possible in years past.

Furthermore, they are doing so in the face of alternative worldview options that were simply unavailable until very recently. In fact, as I was doing research for my book on atheism I learned that the very first use of “atheist” in English came from Miles Coverdale, who invented the word during his time translating Scripture. The remarkable thing to notice is that Coverdale had to invent a term for someone who did not believe in God because he did not know anyone who actually held that conviction. No one in the Elizabethan age would have denied God’s existence.

Perhaps the central insight from Taylor’s book is his categorization of the pre-modern, modern, and postmodern time periods with respect to the worldview options available in a culture. As Taylor argues, western history is categorized by three intellectual epochs: pre-Enlightenment impossibility of unbelief; post-Enlightenment possibility of unbelief; and late modern impossibility of belief.

In the pre-Enlightment era it was impossible not to believe. One simply could not explain the world without some appeal either to the Bible or to “enchantment,” to return to Weber’s terminology. No other worldviews were available to members of society other than supernatural worldviews, particularly the Christian worldview in the West. While society had its heretics, there were no atheists among them. Everyone believed in some form of theism, even if it was polytheism. As Taylor simply states, it was impossible not to believe.

That all changed with the Enlightenment and the availability of alternative worldviews by which one could frame a comprehensive account of the world set over against the Christian worldview. These alternative worldviews made it possible for members of society to reject the supernaturalism of Christianity for a naturalistic worldview. Taylor’s careful phraseology here, however, is also important to note. While it was certainly possible not to believe, it was also the case that it was not likely that people would reject the Christian worldview because the theistic explanations for life were simply more pervasive, binding and persuasive than non-theistic worldviews.

The intellectual conditions in Europe and on American university campuses have now secularized such that it is impossible for those under such conditions to believe in God. In other words, we have arrived at the third intellectual epoch of Western society: impossible to believe. As Taylor observes, to be a candidate for tenure at a major American university is to inhabit a world in which it is virtually impossible to believe in God.

Under the first set of Western intellectual conditions, not everyone was a Christian, but all were accountable to a Christian worldview because there was no alternative. Secularization in American culture has reversed the conditions: not everyone is a non-Christian, but all must operate under a secular worldview that denies the legitimacy of a Christian worldview. In three hundred years, Western intellectual conditions have moved from an impossibility of unbelief to an impossibility of belief.

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