TrUe fOr yOUBUT NOT fOr Me
unhappy side eect. Whenever the question “What is the
this matter?” came up, it was dismissed as naïve.
Plantinga’s experience illustrates a central point in Allan Bloom’s
(1930–1992) later landmark book
The Closing of the American Mind
: “Thereis one thing a proessor can be absolutely sure o.” Perhaps this is sounding
amiliar: “Almost every student entering the university believes, or says
he believes, that truth is relative.”
Relativism is a knowledge-denying
claim: i.e., that truth-claims are really just opinions or culturally shapedperspectives. Facts, moral precepts, or values can be “true or you” andat the same time “not true or me.” Relativists stoutly deny that objec-tive universal truth exists.
At open orums on university campuses, in classrooms, in coee-
house discussions, and during airplane conversations, I’ve heard tons
o relativistic and “postmodern” slogans. So I’ve written in response to
them, covering a wide range o catchphrases in my popular-level volumes
When God Goes to Starbucks, “That’s Just Your Interpretation,”
You Know You’re Not Wrong?”
) and in this book.
In doing so, I have beenseeking to respond to a desperate need. All too oten, I nd Christiansscurrying or cover when red upon with expressions like:“Christianity’s true or you, but not or me.”
to judge that person?”“You can’t legislate morality.”
“You can do whatever you want just as long as it doesn’t hurt
anybody.”“Christianity is just one path among many to God.”
“Belie in Jesus as the only way to God is totally intolerant.”
Many Christians struggle to respond to relativism, to express their aith boldly, and to live aithul lives in a morally discouraging culture.
Toward that end and beyond, my books don’t only address relativism and