The world has been thoroughly secularized at this point; I think it is safe to say that we most certainly live in a post-Christian society, globally. During pre-modern times the way Christian theology developed, because of the overt belief in the Christian God (in the West and in large swaths of the East), in ways that are different than what the 21st century Christian theologian is confronted with. We inhabit a pluralistic and secular society wherein belief in the Christian God is set up next to the Buddha, Allah, and many other nature worshipping religions. Clearly all of this has been present ever since the beginning, but we live in unique times given our information age and the rapidity with which ideas are marketed and exchanged. Christian theology lives in this environment, as such the way it navigates its way through or within such an environment requires prudence on the thinker’s part and reliance upon the Holy Spirit’s leading. Cornelius van der Kooi and Gijsbert van den Brink opine on the secularization of the world and its ramifications for Christian theology; they write:
The process of desacralization poses an enormous challenge for Christian theology. It makes it impossible to point to a world that is divine in nature; instead, it must point to a revelation in the past (the gift of the covenant and the law, the prophets, the mission of Jesus Christ, the gift of the Spirit) that is historical in nature and represented in the present through the ministry of the church. This arrangement implies a drastic reduction of the grounds to which Christian theology can refer. The truth of the gospel cannot at all times and all places be called forth and made available by mystical experience, esoteric induction, or practice. Such attempts will almost inevitably lead to malformation and confusion.
In short, we do not deny that human religious awareness may be a road toward the Christian faith. It may help us in our sincere search for God. But we remember Calvin’s observation that the religious urge, the sensus divinitatis, may come to the front much more often in explicit or subtle perversions of the way in which God has made himself known. In a culture that manifests a widespread interest in the cohesiveness of life (holism, spirituality, esoteric movements), Christian faith is confronted with many difficulties, just as the imageless faith in YHWH faced major challenges in Israel. Both have, at first glance, less to point to. Nature religions and the esoteric live from what is always at hand; in contrast, the Judeo-Christian tradition points to what is not at hand. It invites us to learn from what is invisible. It posits an intrinsic relationship with a specific tradition, with a faith community that meets together around sacred scriptures; and as far as Christianity is concerned, it implies an extraordinary coming of God into the world. Only through the power of the Spirit does the believer become involved with these movements in his or her inner being….
As I transcribe and thus reflect upon this quote, it makes me wonder if I fully agree. I agree that in our modern/post-modern period we clearly live in a profane and/or secular time. But in reality, for the Chrisitan, and in particular, the Christian theologian, I am wondering what in fact a secular world does to the act of theologizing itself. Yes, as theologians we are to be exegeting the cultures and societies within which we live; and yes, we are conditioned very much so by the times we live within. But at the same time God’s Self-revelation is not delimited or conditioned, per se, by the time we find ourselves inhabiting. The human heart has not changed, even if technologies have; as such, I am not totally sure I agree that living in a secular “desacralized” world poses the type of enormous challenge for the development of Christian theology that Kooi and Brink seem to think.
Christian theology, Dogmatic theology, while being something that is developed within whatever time it is indeed done within is contingent, objectively, upon the Self-giveneness of God in Christ. This is an event reality that breaks in upon us ever afresh and anew in such a way that in fact a new culture and new society is given other-worldly shape by the foolishness and weirdness of the Gospel itself. If this is so, I am not sure a desacralized world has the type of impact upon a Christian person who is living under the pressure of God’s life and Kingdom come in Jesus Christ that Kook and Brink seem to think.
It almost seems that Kooi and Brink are focused on the apologetic aspect of Christian theology. Indeed, it should be noted that the quote I provided from them comes in a section where they are talking about the phenomenon of religion, and Christianity’s place within that phenomenon. Nevertheless, I am not persuaded that Christian theology’s primary concern is trying to figure out how to engage with the culture; instead I believe that some of the fruit of Christian theology will actually confront societies and cultures with the power of God and the strangeness of the Gospel itself. In other words I see a centripetal to centrifugal movement from the communio sanctorum (the church), as it lives coram Deo, in koinonial bond with Christ and his church which moves in such a way that it represents and ambassadors Christ to the nations as it bears witness to her sustenance and reality in Jesus Christ. As I write all of this, I don’t think Kooi and Brink would disagree, but at least in the section I just shared from them it causes me some pause.
 Cornelius van der Kooi and Gijsbert van den Brink, Christian Dogmatics: An Introduction (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2017), 66.