Postmodernism emerges as a defining feature of contemporary cultural collapse, a phenomenon foreshadowed by W.B. Yeats in The Second Coming, where he described the disintegration of stable meaning following World War I. This fragmentation has intensified in the twenty-first century through relativism-based philosophies and disruptive events such as 9-11, placing increasing pressure on believers, especially young adults, to maintain a stable faith centered on God rather than succumbing to cultural fragmentation. The concept of a "center" is illustrated through classical religious art, such as Sebastien Bourdon's painting of Moses and the Brazen Serpent, where all elements of the composition direct meaning back to a single central figure. Relativism, by contrast, asserts that all things are equally central, effectively cutting out the central figure and pasting it into a chaotic collage alongside other images with no inherent order or relationship. This collage mirrors a culture that places the true God on equal footing with Allah, Brahma, Buddha, or other deities, producing widespread confusion about ultimate truth. This impulse to displace a rightful center is traced back to Adam and Eve's original sin of replacing God's authority with their own. Jacques Derrida, a French philosopher of the 1970s, is credited with giving this ancient impulse an academic and philosophical framework, arguing that truth cannot be known, and even if known, cannot be spoken. This idea, foundational to postmodernism, first spread through university departments of English, Philosophy, and Theology before becoming embedded in higher education generally. Though postmodernism remains difficult to define precisely, its effects are described as clearly anti-God, anti-Christ, and anti-truth. Postmodernism is linked to multiculturalism, the belief that a nation's strength lies in diversity rather than unity, which devalues founding documents like the Constitution by placing them alongside texts from other traditions such as Confucius, Buddha, or Mohammed. This relativistic outlook is said to appear in contemporary politics, exemplified by disregard for constitutional authority. Beyond academia and politics, postmodern relativism has permeated youth culture, encouraging tolerance of any belief system so long as none claims sovereignty. Young people are described as collecting beliefs like souvenirs on a "spiritual journey," becoming dabblers in many ideas but adherents to none, ultimately left feeling connected to humanity yet spiritually lost and alienated from God. Against this backdrop, believers are reminded of their unique significance in God's eyes, as expressed in Christ's prayer to the Father in John 17. This significance stems not from human merit but from God's choice to bestow it. Accepting God's calling requires acknowledging His central position in all of life, as stated in Colossians 1:16-17, allowing life to derive meaning through Jesus Christ. Just as elements in a painting point back to its center, believers' actions must consistently reflect godly character, always directing attention to Christ, as described in Philippians 3:12-16. Without this center, life risks the same disintegration Yeats described, echoing Paul's warning in Ephesians 4:17-19 about futility of mind and alienation from God. Ultimately, God offers Himself as the believer's center, granting meaning, joy, and peace, and the assurance expressed in Exodus 6:7: that He is God and His people belong to Him.

Postmodernism appears as one of several modern cultural theories—alongside relativism and multiculturalism—that academics celebrate as revolutionary, progressive forces shaping contemporary society. These ideologies, paired with increasingly socialist political theory, have left no part of culture untouched, pushing societies toward worldwide collectivism. The term "progressive" is identified as ironic, since it implies movement away from one thing toward another, and those who embrace postmodernism and its companion theories assume their chosen destination is the only worthy goal. In reality, this progressive movement carries societies away from God and toward post-Christian conditions, a destination several European nations have already reached. Rather than representing genuine advancement, postmodernism and its related theories are more accurately labeled regressivism, since they return societies to a primitive cultural state despite their technological sophistication. When stripped of their chronological placement, these theories closely resemble the belief systems of ancient primitive cultures such as pre-Classical Greece, the Assyrians, and the Canaanites—cultures rooted in the Babylonian system described in Genesis 11. Like these ancient societies, cultures shaped by postmodernism build their governmental and social practices upon a flawed religious foundation, even though this foundation is not always recognized as religious. The connection to ancient Greek religion illustrates the deeper problem embedded in postmodernism, particularly through the lens of relativism. Ancient Greek city-states worshipped independent, sovereign gods with no unified hierarchy, each community elevating whatever sustained its livelihood into an object of worship. This produced three fundamental errors: failure to worship the true God, worship of created things rather than the Creator, and a self-centered religious system born from self-interest rather than concern for others. These same errors persist and intensify as culture becomes more shaped by postmodern and relativistic thinking. Relativism, mirroring the disconnected Greek pantheon, eliminates any hierarchy of truth or value, asserting that no belief system holds more truth than another. The consequence is that individuals and groups feel no loyalty or submission to anything beyond their own understanding, a condition likened to the description in Judges 21:25 of everyone doing what is right in his own eyes. This connects to the broader argument that religion, not technology, is the true measure of a culture's progress, since it shapes character, morality, and priorities. Measured against God's revealed standard, a culture increasingly defined by postmodernism and relativism ranks as culturally primitive despite its technological achievements. In contrast, God's way of life represents true progress, and His coming Kingdom will replace these primitive systems. Those who are called are given the opportunity to live according to this higher standard now, rejecting the self-centered, relativistic framework of postmodern culture in favor of citizenship in heaven and preparation to serve in God's future Kingdom.

Postmodernism enters the discussion through a reflection on C.S. Lewis's The Abolition of Man, a slender but intellectually demanding book of lectures concerning education and morality. Lewis, writing for a highly educated secular audience, focuses on how modern educators—whom he terms "Conditioners"—are steering the younger generation away from adherence to natural law, effectively stripping humanity of its universal values. He describes the resulting graduates as "Men Without Chests," suggesting that the educational elite are producing individuals who lack the moral and emotional core that makes them fully human. This philosophy, which denies the existence of any absolute truths, has come to be known as relativism or postmodernism. Because Lewis addresses a secular audience, he stops short of identifying the spiritual force behind this valueless philosophy, even though as a deeply religious man he likely considered its spiritual implications privately. He does not name Satan the Devil as the malevolent influence driving this philosophy, since such an argument would not have been well received by his listeners. However, the broader message insists that Christians must take seriously the presence, power, and participation of Satan in human affairs, identifying him as "the ruler of this world" and "the prince of the power of the air." The connection drawn is that the primary aim of this evil power is nothing less than the abolition of man—the very theme of Lewis's book, though Lewis himself does not make this explicit link. Since the creation of the first man and woman, Satan has sought the eradication of humanity from his domain, viewing mankind—made after the God-kind with the potential to be born into the God Family—as trespassers in his realm. Aware that God intends humanity to replace him and his demons as rulers of the earth, he fights desperately to retain his position, seeking to deceive, attack, and destroy as many human beings as possible, especially targeting God's children for spiritual derailment and destruction. Postmodernism, then, is portrayed as one of Satan's deceptive tools, a philosophy embraced by intellectual elites as an evolutionary step forward for mankind, when in truth it functions as a spiritual time bomb designed to render millions deaf to God's call. This deception succeeds because the world is skeptical of unseen realities, and Satan has deceived the whole world into disbelieving his own existence, allowing him to operate unnoticed while his malicious works are attributed to natural causes, accidents, or progress. This blindness is described in Pauline terms as the god of this age blinding the minds of those who do not believe, preventing the light of the gospel from shining on them. Only through God's calling and the opening of one's eyes by the Holy Spirit can one perceive what is truly happening in the world. This recognition situates postmodernism within a larger spiritual battle against principalities, powers, and spiritual hosts of wickedness, requiring believers to put on the whole armor of God and remain steadfast in resisting the real enemy behind such philosophies.