Continuing within the subject of the arts, James Meyers discusses the literary arts as a whole before considering literature for the Christian. Many sociologists and anthropologists have concluded that the decline of reading can be largely attributed to cinema or some form of visual media, which additionally has contributed and continues to contribute to minimal attention spans and other cognitive decline. While James laments this as a whole, as a Christian, he finds it most lamentable with Christians, who are People of the Word. Many theologians have observed that if you can read the Bible, you can read anything, which increases your understanding about everything. Sea of Fire does not desire the removal of other media, but simply to raise the Christian to where we must be and have been historically. James believes if we want to change the world and win souls for Christ, we can begin here. Meditating on God’s Holy Word and prayer are the great means through which Christians are sanctified. Perhaps if we are more faithful to the Word of God, God will be more glorified, and this is the purpose for every Christian, namely to glorify God and enjoy him forever.

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Having considered many of the major secular philosophies, James Meyers, III begins to discuss certain areas of life in which philosophy is involved. In this session, James discusses the beauty found in art. The iconoclastic age has wearied many Christians into detesting art entirely, or perhaps are ambivalent. James encourages Christians to return to the love of art as has been historical. Beauty is of God, and we are to seek “to behold the beauty of the LORD” (Psalm 139:4) and to “worship Him in the beauty of His holiness” (Psalm 29:2). James considers how we might establish the objectivity of beauty, and how it most certainly is not “in the eye of the beholder.”

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James Meyers III considers the philosophy known in academic circles as Hedonism. While Hedonism might be fairly unknown or misunderstood, many contemporary philosophers opine that the West is a hedonistic culture. In its nascent form, it seeks optimal pleasure and the avoidance of pain as the ultimate pursuit of life. James considers this and compares the philosophy of Stoicism which unexpectedly has more in common with Hedonism than one might think. He then contrasts these systems with the Christian pursuit of pleasure.

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James Meyers, III discusses perhaps the most well known secular philosophy commonly known as either Relativism or Pluralism. Having introduced some preceding philosophies which helped shape the world into Relativism, James discusses the ramifications of stripping unity from diversity. Particularly through the postmodern era which sought to deconstruct “societal truths,” we have lost the metanarrative as a society. It is in this vacuum where we find ourselves battling for causes which for the Christian are absolute, but for society are relative. So, when we confront the crisis of abortion, for example, we run into a quandary of truths without Truth, purposes without Purpose, values without Value. Indeed, Relativism cannot endure long as it is self-refuting, but the real crisis is found in the Church itself, where Pluralism has been embraced by many. How are we, as Christians, to answer?

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James Meyers, III considers the prodigious epistemology given by the great 18th century thinker, Immanuel Kant. So impactful were his contributions to the world that perhaps no other contemporary philosophy should or can be rightly considered without them. The American Revolution is seen by some to be the greatest revolution in the past few hundred years. However, James believes, agreeing with many erudite and able historians, that the Kantian Revolution has truly shaped our modern world more than any other. Even so, while Kant restricts us to “the world of appearances,” and therefore without God, it is our task to break down the wall which he built, and has stood since; nay, to show that there is no wall. Christ, the True Joshua, has shattered it to pieces.

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James Meyers, III discusses the secular philosophy called Positivism, probably the least familiar philosophy discussed in this series. However, Positivism enjoyed much prominence and was later developed into Logical Positivism before it was rejected, but eroded into other philosophies, such as Pluralism/Relativism. James considers the father of Positivism, Auguste Comte and proceeds to trace its influence to our own day. In a world which embraces the axiom, “Seeing is believing,” we want to consider the limitations of our sense perception, and understand that we cannot see that statement and thus belies itself.

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James Meyers, III considers the philosophy called Pragmatism, which is an inherently American philosophy. As was mentioned in the first session, the “ism” indicates a philosophical perspective. Being pragmatic and a follower of Pragmatism are two quite different things. The Pragmatist believes that whatever works is therefore good, thus establishing a relativistic ethic and a disparate logical system. James believes rather than trying to squeeze this philosophy out of the mainstream, we engage them within their own worldview with the Gospel which is as practical as it is true.

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James Meyers, III discusses the philosophy of Humanism, which has a long and somewhat twisted history. James believes this philosophy can be traced to the fall of Man by a serpent rather than a human being. As optimistic as secular humanism became, James shows its utter naïveté and how it is rationally circular, and therefore fallacious and untenable. He concludes with a Christian admonition that while the Humanist proclaims, “Homo mensura (Man, the measure),” the Christian is to look to the One of Whom was said, “Ecce Homo (Behold the Man).”

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