AND THEY CHOOSE ANIMISM INSTEAD OF CHRISTIANITY

Antoine Rutayishire, a Rwandan pastor who survived the Hutu genocide of the Tutsi minority of the 1990s, writes in his book Faith Under Fire: Testimonies of Christian Bravery "Before the massacres, no one would have believed that such a thing could happen in a country like Rwanda. Tucked just south of Uganda, west of Tanzania, north of Burundi and east of Zaire, this beautiful green and hilly land was considered one of the most Christian in Africa, with 90% of the population calling themselves either Roman Catholic or Protestant."

One of the most Christian countries in Africa? By what standard? Were family units, village and city life, schools and universities, local and national governmental agencies saturated with a life-system uniquely Christian?

"The 1991 census showed that 89.6% of the population was Christian with 62% belonging to the Roman Catholic Church and the rest of the Protestant Churches. In Protestant circles, Rwanda was equally known as the cradle of 'the eastern Africa revival.'"

The Cradle of the Eastern African Revival? What revival? What constitutes a revival? Over one million people were massacred. Were the 20% who did not call themselves Christian solely responsible for the violence? What was the standard for measuring conversions? According to Rutayishire, it was “European culture and concepts.”

"The period between 1927 and 1942 marked this progressive conquest of the ‘Christian kingdom in the heart of Africa’, actualization of the long dream of the founders of the missionary societies...When you read carefully the excerpts of missionary reports, there is no single mention of conversion, repentance, obedience to God’s laws; the elation is about ‘conversion to European culture and concepts.’"

Herein is another example of the religious fixation upon Modern, measurable means to validate or invalidate spirit. It was the same sacred-secular view of reality that hindered the Chinese church from stabilizing and growing: an emphasis upon an ambiguous spirituality and a "sacred" disregard for the physical world.

The collective results of 20th century missionary efforts were1) the exportation of Modernism, and 2) the simultaneous destruction of the native fabric of Third World culture. In other words, not only did this Modern form of missionarying give nothing to illustrate its authenticity by giving the culture something measurable, something tangible it could grap onto, but it also eroded what was already unique to that culture.

Keep in mind that of much native culture was targeted for annihilation by the Christian West because it was not compatible with Modernism. In the end, what did the native have that was uniquely his own? Nothing. Cannot Christianity have as many valid expressions as there are cultures, or is it uniquely American? Wherever the secular-sacred distinction takes hold, it tends to produce the same bland, monolithic culture in which 1) there is a philosophical disregard for the physical world (including international, national and regional culture) and 2) there is the destruction of what was already there (pagan or non-Christian culture).

In Cry the Beloved Country Alan Paton is speaking about Western culture through the African John Kumalo:

"I do not say that we are free here. I do not say that we are free as men should be. But at least I am free of the chief. At least I am free of an old and ignorant man, who is nothing but a white man’s dog. He is a trick, a trick to hold together something that the white man desires to hold together."

Modernism not only provided the false aspiration of superior culture , but it also destroyed any semblance of covenants the native had to his tribe. By the time Modernism took its toll on the African male during this period, any covenantal duties he previously had to the tribe were smashed. What was left?

"'But it is not being held together', he said. 'It is breaking apart, your tribal society. It is here in Johannesburg that the new society is being built. Something is happening here, my brother.'"

In the end, animism was preferable to Modern Christian culture. And that is exactly where the POMO is.

SACRED-SECULAR ABSURDITY

The sacred-secular distinction has played itself out in discomforting ways during my education career even, my problem largely being with zealously religious families. I will ferret out that their children are not as upright as the parents have showcased them to be and will discover, say, a drug addiction, deep-rooted lying, or a sexual deviance to name a few. And you know what parents will tell me the very next day?

"Oh, we talked with our child, and you WILL see a difference today. We talked for hours, we prayed, we cried, and she really has changed. The Spirit of God was REALLY at work." I will smile and tell the parents I am very hopeful, but then I will say something like this:

"Insofar as your child's interaction with drugs, did you call the numbers your son was texting to find out who his suppliers are? Did you tell the youth leaders at church the names of the kids who are doing drugs with your daughter? Did you get your daughter drug-tested and would you furnish me the results? Are you still giving your son large sums of cash for allowance? Did you take your daughter's license away so that she can't drive?"

"Insofar as your child's lying, what gives you cause to believe your son is sincere? Did you check up on whether or not your daughter actually was at church last night or at a friend's house? Why did you give your son four hours of unsupervised free time with his friends after you told me you were going to monitor him?"

"Insofar as your child's promiscuity, did you or are you going to get your boy tested for STDs? Are you still going on that trip today and leaving your daughter home all weekend? Did you turn off your son's phone service perrmanently? Do you think that your own infidelity has anything to do with this? Are you monitoring your daughter's Internet use? Does your daughter still have cable TV in her room?"

Nine times out of ten, do you know how these families will respond? They will preach at me. They will tell me that I don't understand teenagers, or I don't understand forgiveness, or I don't understand what it is like for them, or I don't understand faith, or I need to come to their church where the truth is being spoken and learn from their pastor, or they will give me some asinine reference from Scripture that allows them to remain in this sacred-secular fantasy. However, when their "special" child commits the same offense again and again, the parent will shell out thousands of dollars for drug rehab, for intensive counseling, or sometimes they will give up their child altogether when they could have shut their mouths and looked at the total reality in the first place.

This example serves to underscore how you cannot show-case authenticity, and it is equally absurd to apply this thinking to areas of spirituality or missionarying (even though mission organizations/mission brokers expect periodic, measurable evidence). You can count the members of a church and end up with a number, but you cannot count the number of authentic Christians in that church. You can measure the authentic Christian influence of that church bythe volume of its various relationships to the community (the highest marks given to its ultimate indispensability), but you cannot tout that means as exclusively sacred.

"But with the falling out of three global empires—the Chinese, Russian, and American—who will now guide the emerging global culture? What will be at the core of the culture of the twenty-first century? Would it be raw, selfish materialism? Or will the gospel of Jesus Christ take its rightful place at the heart of the new cultural synthesis that is now emerging? That is the question."

When Ling uses the word "materialism", do not mistake him for meaning an infatuation with material possesions. He means a worldview emphasis upon the material with material as the validating factor of every portion of reality. According to Ling, Third World culture was “ready for harvest” because they were more easily susceptible to the appeal of Christianity than the Modern because they already subscribed to a deity of some sort. I know that this is a harsh thing to say, but it is true. However, as Samuel Ling cogently ascertains, back of the esoteric nature of Western missionary endeavors was materialism, which means that, though a genuine sentiment to “reach the lost” existed, the framework for reaching the “lost” was absent deity (authentic demonstration) and to be found in statistical averages, probability factors, and a mechanistic view of cause-and-effect.

THE MARGINALIZATION OF THE THIRD WORLD THROUGH THE 20TH CENTURY MISSIONARY MOVEMENT

The Third World was the Modern Christian's ally, especially during the 20th century. Whether or not he wanted to admit it, the Christian had more in common with the Third World native who offered animal sacrifice and genuflexed to his ancestors than he did with the average Modern who owned a television or subscribed to the New York Times. Both were brothers in that they both subscribed to deity.

I do not believe one can properly understand the marginalization of the Third World unless one understands the marginalization of Western Christianity, because the marginalization of the Third World hinged upon the marginalization of Christianity. The scientific West dubbed Christianity inferior because of the grapple-hold “superstition” had upon it. You could not be taken too seriously outside the religious demographic if you did not subscribe to a materialistic (beginning with matter), logical construct.

What the Christian did not realize was that the Modern considered the Christian to be equally superstitious to the Third World "savage." In other words, the Arabic tribal chief, the Haitian witch doctor, the Gypsy fortune-teller, the Hindu psychic, and the Christian fundamentalist pastor were all related because they all subscribed to the existence of an amaterial entity who was the Final Reality.

Had the average Christian realized this, the fervor with which he pursued missions overseas would have been 1) greatly diminished overseas and increased within the West or 2) rapidly streamlined overseas to convert and to strategically develop the entire Third World nations in order to create a formidable ally against the materialistic West. As it went, religious faith was increasingly rendered a subculture in the Western Hemisphere during the 19th and 20th centuries. Again, had the Modern Christian understood his chief enemy to be against deity of any sort, then he would have seen the Third World nations as a strategic ally to some level.

Much of the 20th century missionary movement was transfixed upon China, Africa & the Far East.Why? For all the focus the Western Church put upon these regions, Modernism provided the framework for most, if not all, Western interaction with these nations. Samuel Ling, author of The Chinese Way of Doing Things, says that despite American missionary efforts in the 20th century, the Chinese Church had to start over after 1900, 1927, 1937, 1949, and 1960 because the cultural institutions were not strategically targeted and substantially changed.

"Dwight Moody’s revival called thousands of American and British university student’s to go overseas to 'evangelize this world in our generation,' but the Gospel brought to China, India, and Africa was often an anti-intellectual and anti-theological gospel. The result was that the Chinese church and Chinese theological education suffered; we have inherited a second-rate model of ministerial training and an anti-culture stance." (SAMUEL LING)

That "partial" view of Christianity that says God is not Lord over everything was in many cases the foundational impetus for overseas evangelism. The Christian consensus (at least in America) thought the world to be divided into regions of sacred and secular, so it attempted to "make" Jesus Lord in those parts of the world absent "Christianized" culture and devoid of the Christian message, respectively. "The uttermost parts of the earth" functionally meant those cultures that were "backward" in relation to Western.

Samuel Ling's complaint is not that missionarying was happening or that the Chinese were necessarily being patronized. His problem was that the paradigm in which the missionary effort was being executed followed the dictates of the sacred-secular distinction which was uniquely Modern. It was interested in individual salvation experiences and not in measurable, cultural advancement. The missionary movement exported a [Modern] culture Ling calls “second-rate.”

"What about the twenty-first century? Are we ready to move on beyond the 'starting over again' phase, to build something more mature and more permanent, something which bears a meaningful relationship to our social context (global culture) and to history?" (SAMUEL LING)

By “meaningful relationship” Ling means that which does not see life in artificial portions of sacred and secular. You cannot develop a "sacred" idea unless it has a "secular" expression. How do you measure the success of Christian conversions? You don't and you can't anymore than you can measure love or hate. You can demonstrate its integrity by the influence it has in measurable areas, namely, in the area of ethics, but you cannot have "hundreds accepting Christ" and think that something was truly done. You have no proof other than "evidences" in the physical world.

ATHEISM & THE FRENCH REVOLUTION OF 1789

The atheistic inheritance of the West comes down to us directly through the French Revolution of 1789. Originally, the French Revolution stood against the oppression of the masses by the aristocracy. The aristocracy, however, was backed by the Church. So the Revolution stood against the authority of the Pope. However, it did not differentiate between sacred tradition and the revelation of Scripture. The Revolution lumped together the traditions of the Church (which are finite) and the authority of the Bible (which is infinite). Because the Revolution believed both the Church hierarchy and the Bible to be the source for all of the inequality in the world, it would not allow the Church or the Bible to provide answers for its problems.

It is correct to say that the French Revolution was a revolution against inequalities. However, those inequalities were not fundamentally social, economic, or racial inequalities. The Revolution superimposed the social inequality or injustice in the world due to abnormality by sin upon the material, created order. In a nutshell, t wrongly attributed the abnormality by sin to the order of creation.

So the Revolution did not properly distinguish sinful divisions from intrinsic distinctions. The inherent distinctions determine how the world works like the Circadian rhythms of evening and morning, spiral-cyclical motion of six days work one day rest, lunar and menstrual rhythms, and the general trend from birth to maturation, ignorance to wisdom, immaturity to maturity. However, these rhythms belonged to the "old" order that the Revolution rejected because of its association with sacred tradition and Scripture.

Without intending it, the Revolution warred against the concept of a transcendent God Who created his own distinctions in nature because He wanted to do it and not because He had to do it. By tinkering with these intrinsic rhythms, it began to dismantle the universe. For a while, even, the Revolution changed the seven-day week because of its direct association with the Church calendar and the Biblical account of creation.

By “distinctions in nature,” I mean that God created dogs, trees and water, and they are all distinguishable as themselves. That is a very different thing than chauvinism, vertigo and cancer cells: distortions of the created order. The problem with the Revolution was that it did not just want to find a cure for chauvinism, for vertigo or for cancer: it wanted to find a cure for the dog, for the tree, and for the water.

AN EMPTY APOLOGETIC OF EVIDENCES

Several years ago a student confided in me his unbelief in the Judeo-Christian God. He was writing a paper contrasting Christianity & Islam and was alarmed with similarities between the two faiths. The more he talked, the more clearly he was able to explain that he did not disbelieve in a god—he was just not certain which one it was. "Is that all?" I asked. My concern was short-lived. "Get back to class." And I never spoke to him about it again.

Whenever I encounter conversations about religion with a POMO, I do not try to evangelize him. The Modern parent faults me for this, but I think that he is mistaken. Religion concerns questions of ultimacy, and those questions span the total of reality. The quality of one's religion is illustrated by its ethics: its evaluation of right and wrong action. In other words, there are not only right and wrong ways to to pursue justice, to punish evil, to believe, to pray. There are also right and wrong ways to vault a fence, to ride a bike, to eat a bagel, to vault a fence, to read a book, to wash a window, to make pancakes. Narrowing religion to the artificial domain of “spirituality” makes it partial like the elevation of a holiday over the other days of the year. Religion does not just look like something. Religion looks like everything.

One fifth grade student spent an entire lunch period with me describing her grandmother’s atheism. How could it be that such a loving sage did not believe in God? "Oh, but she does believe in God," I told her. I first affirmed her grandmother’s position: she says that she does not believe God exists. I believe that to be her intellectual position. But she does not live as if God does not exist. I asked my student "Your grandmother loves you, right?" She agreed. ""Then that contradicts what your grandmother thinks." Her grandmother’s Atheism did not, nor could it, change the reality of what is. You can have one thousand atheists intelligently arguing against the Christian faith, and that will not add one thing to the reality of what is. Conversely, you can have one thousand Creation scientists intelligently arguing for intelligent design, and that will not add one thing to the reality of what is.

How can I say this? Because the nexus of man is not his brain. So the initial problem with man is not with his brain. So the answer is not man's brain. The Modern Christian feared that a growing consensus of unbelief would intrinsically change the truthfulness of what is. So it concentrated its efforts by its own increased amount of data in favor pro God to defeat all atheistic opposition. Surely you have heard the following statements (or similar statements) countless times: "The science of the human eye proves that God exists" or "Ancient extra-biblical texts prove the Bible to be true" or "Current political events prove the Coming of Christ to be imminent."

When the children with whom I work express unbelief of or a dislike for Christianity, they have never meant that they do not believe in God (or a god). They do not see unbelief in God as an inescapable Atheism. Maybe they see unbelief in God as a rejection of my explanation of God. The POMO lives in the ethereal, in the theoretical, in the plausible, so he is not an Atheist in the classic Modern sense as having categorically shut out any possibility of God or deity or spirit whatsoever. To think so is to wrongly represent this generation.

What I have found to be true about the evangelical efforts of "evidences" is that the pressure of evidences has funneled both Modern and current POMO generations into a generic monotheism: not Christian monotheism, per se. The emphasis of evidentialism has largely been to move someone from an intellectual position of unbelief to an intellectual position of admitting or at least entertaining that "a" God must exist. From that point on, gravity does the rest of the work: it is statistically arguable that a person will "become" a Christian. It is a science, and that science equates monotheistic persuasion to Christianity.

The Modern monotheist will tend to be persuaded of a monotheism of evidences on the basis of science. The POMO finds the same evangelistic strategy of evidences to be an uncomfortably sinister form of coersion. You might as well put your hands down his pants. You don't need to convince a POMO of God's existence! That is not his problem! You don't need to convince him that a little "i" intelligence or big "I" Intelligence has designed the world and has a destiny for him. Save your breath. That is already the baseline of every POMO, atheist or not.

EDUCATIONAL DISORDERS

Let me illustrate the discrepancy of the Modern and POMO views with the multiplication tables. For the Modern, the multiplication tables are a system of truth. That means that the Modern does not worry about the validity of the system (the rightness of the multiplication tables), because he already subscribes to the logic of the tables (aka, the system itself). The Modern, therefore, largely concerns himself with the soundness of his answers or with correlating facts within the system itself (if 0 x 0 = 0, then 0 x 1 = 0). Such certainty is vital to the Modern, because he can make valid projections if certain answers are undoubtedly right and certain others are undoubtedly wrong. Because his generation’s problem is not with the system itself, all he has to do is merely to correlate the proper information within that system.

For the Modern, memorization aids his systematic reliability. Partly for that reason the Modern had a good education. You must understand that when prayer was officially banned from public schools, public education did not deteriorate because of the new manifestation of the atheistic world-view. That Supreme Court decision to “ban” God was only another manifestation of the Modern world-view that had existed for almost two hundred years.

In addition, the response by Christians to “get God back into public education” was equally an atheistic impulse. Why? Because the atheistic public believed that God could—through human effort—be banned from the secular world, and the Christian Church—which should have known better—believed that God could—through human effort—be put back into the secular world! Both subscribed to the Modern atheistic dichotomy that either God totally does not exist (atheism) or that He partially does not exist (sacred-secular distinction).

This Modern atheistic position amongst Christians, I would argue, is largely responsible for the POMO’s rejection of logical systems. The Modern concept of truth relies heavily upon logical systems but allows for the suspension of that system at the will of the individual. When you begin to notice that the Modern concept of truth was relativistic in this way and not objective, then you will begin to understand why logical systems are not reliable for the POMO: every “objective” system has a man behind it.

For example, the moral failures of certain public figureheads in the Christian community during the 1980s—men who publicly preached the systematic truths of Christianity while privately suspending (breaking) the systems themselves—make my point exactly. Those figureheads did not subject themselves to the tenets of the “system”, volitionally admit their faults and step down—which the Biblical system that they flouted demanded they should do. Rather, they chose to remain within the system and to preach the system while all along breaking it. Adherence to religious or “secular” logical systems for the POMO is ultimately submission to the arbitrary will of an individual. It does not matter if the secularist is the proverbial God-awful atheist humping a baboon or if the secularist is a cool, Christian youth minister who has tattoed himself to be relavant. The POMO will reject the bifurcation of the sacred from the secular. Period.

For all I have said about the POMO rejecting systems, his is a generation addicted to technological systems. Is this a discrepancy? I do no think so. POMOS do not reject Microsoft per se. They reject Bill Gates. Why? Because Bill Gates is back of Microsoft. Microsoft cannot manipulate because it is a system subject to Bill Gates. Bill Gates can manipulate because he is the intelligent designer of Microsoft. Although Bill Gates created what looks like a system, that “system” is a mechanistic expression of his own arbitrary design which is not to be taken more seriously than it should be. Microsoft, as a system made by a man, is a game. It is a frame. Understand this!

For the POMO, learning the multiplication tables is doubly difficult than it was for the Modern because the POMO concerns himself both 1) with the logical reliability (validity) of the numerical system and 2) with the rightness of the individual answers. The Modern has only to concern himself with the rightness of the individual answers (3 x 3 = 9) and not with the truthfulness or with the logical reliability of the system (Is 3 really 3, and if so, then why?). The POMO thinks, "Are the multiplication tables a game or the truth? What man came up with the multiplication tables? Why did he come up with them? Was he a good man or a bad man? Were he a good man, what did he mean by coming up with the tables? Were he a bad man, what is he trying to do to me? Can I rely upon the tables? Can a I rely upon this man?"

Modern parents look at me in disbelief when I explain that this subconscious thought process is the crux of their child’s academic dilemma. Being materialistic because of their heavy atheistic culture, Moderns tend to see academic problems as the outgrowth of nutritional deficiencies, genetic inheritance, or any physical predisposition. Rarely do they see academic problems as a moral deficiency. Because the POMO does not subscribe to a mechanistic reliability of logical systems, he fundamentally doubts the reliability of the multiplication tables. Why? Because memorizing the tables is hard? No. He does not believe in the multiplication tables because he does not believe that objective systems are infallible when he knows that every system must be flawed because it has a man behind it. If he is naturally bent to be independent, he will typically flounder in the system because he will allow no one to tinker with him. If he is not naturally bent to be independent, he will typically imbibe what he is given to his ultimate spiritual confusion and undoing.

Because he is not certain about what makes the tables true, he will have one of two broad tendencies: 1) he will be reluctant to commit the tables to memory and will suffer from short-term memory loss or related information gaps in his thinking (ADD, ADHD, OCD, dyslexia, etc.) or 2) he will temporarily suspend the moral dilemma he has with the tables and will wholeheartedly commit the tables to memory.

Because of the future with which he has to live, I would argue that it is preferable that the POMO do the former by wrestling with his moral dilemma. By wrestling with the logical reliability of logical systems, he wrestles with the spiritual obstacle to faith of his own generation. The obstacle to faith for this generation is that Christian children, the children of Christian families, and children who have grown up in the Christian Western Hemisphere do not believe that the God of the Bible is the only Final Reality. And if they do, it is not in the same way that their Modern parents frame it. This is what I mean by calling these children POMOS.

Educational and medical establishments increasingly seek to address this moral faithlessness with medication because they attribute the heightened nervous activity of POMOS almost totally to physical predispositions—not to profound moral insecurities. Educational forums no longer liberate students to think about truth, because they no longer appeal to the classical flow of cause-and-effect. They cannot appeal to it because they have undermined its foundational support which is rooted in a certainty beyond artificial system.

I would argue that both private and public school forums, insofar as they subscribe to Modern ideology, tend to teach by indoctrination and imposition. As a result, education bypasses logical flow and emphasizes arbitrary contexts. Arbitrary contexts can only be memorized; they cannot be reasoned. Virtually all that a student must learn in school today he must memorize apart from proper associations because he does not have the faith and/or contingent intellectual faculties to make logical associations.

Educational forums are not designed to encourage students to think about truth. They are designed to insinuate academic proficiency. Insinuating academic proficiency is nothing but a continuation of the Modern value of a fixation upon the short-term, the artificially quantifiable. However, Modernism is no longer relevant in our world. It is a dinosaur and does not communicate to the POMO.

POMO absurdity is an intentional distortion by POMOS of Modern logical reliability. That is why anything labeled “post-modern” for its farfetchedness could also be labeled “cynical.” It does not matter if it is language, politics, economics, science or media, the POMO rages against the machine in such an unsystematic way that the Modern writes him off as completely absurd. That is a foolish move on the part of the Modern, because the nonsense of the POMO is rapidly replacing the sensibilities of the Modern. POMO absurdity is the new logic.

UNIFORMITY OF NATURAL CAUSES IN AN OPEN SYSTEM

Perhaps, it is important to now relate the POMO cultural aspiration to absurdity to the Uncertainty Principle. Heisenberg's Law (1927) says that when it comes to quantifying a minimum of two measurements, it is impossible to calculate both to high precision within the same system at the same time in the same way. It is only possible to calibrate the system to one measurement at a time. To try to calibrate both at the same time would result in inaccurate measurements.

This elastic nature no longer allows the system to be traditionally viewed as a fixed frame. The illusion of the "absolute" disturbs the Modern who has been oriented to the rigidity of systems and who frankly would be hindered from functioning if he is not allowed his categorical frames in which to operate.

Just as the Modern subscribed to the uniformity of natural causes in a closed system, the POMO subscribes to the uniformity of natural causes in an open system. What that means is that the natural world (or physical portion) is not all that exists. A final reality of which we are unaware exists outside the physical universe and "interferes" with it of its own will and according to its own rules. Therefore, that final reality makes all of the difference in the world in the determination of which facts are right or wrong.

So the POMO's paradigm is bent to be antagonistic towards the mechanistic (the machine portion of the universe), because it believes there is something greater than mechanics to which all things are oriented. If you do not understand this point, then you will be lost when it comes to understanding the absurd communication forms of this generation. The POMO has an ambiguous uniformity, the illusion of a natural world, and an “openness” that cannot rightfully be called a system because so many nebulous factors play into it so that no one is ever sure to get them all right at any given time. So everyone everywhere is always theoretically right and always theoretically wrong. Anything is possible if you give it enough time and if you let interplay enough factors.

Because the POMO affirms that a final reality exists outside the natural world and that it is beyond the full comprehension of man, the POMO refrains from making absolute judgments about the nature of that final reality. He will speculate, but he will not make an absolute judgment. A variety of opinions exists as to what that final reality is. He does not rely upon one logical system but keeps many logical system options open-ended. Variety, or tolerance, is the Achilles heel of the POMO.

Steve Carell's THE OFFICE is also a brilliant illustration of POMO parody of the open system. Michael Scott is forever interrupting the effective systematic flow of the [[Dunder Mifflin Paper Company]]. Though company protocol has been established and procedure is at his dispense, Michael Scott injects his own disruptive "solutions" to problems for which the management system has already provided. What is the result of each episode after Michael Scott's meddling? Human bonding. Human connection. Something the system cannot in its best of moments achieve.

The POMO does not commit to one system because he has no certainty in the presence of other conflicting contexts that his particular system is right. By not being committed to one system, he remains open to all. In a nutshell, this quality is what I mean by “post-modern.”