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Pragmatism--The Road to Hell?

by Jarl K. Waggoner

If, as the old adage claims, the road to hell is paved with good intentions, then the philosophy known as pragmatism will be a prominent ingredient in the pavement. Certainly most who subscribe to pragmatism are well-intentioned individuals; yet the philosophy itself is far-removed from a biblical worldview.

What is Pragmatism?

Simply put, pragmatism is a philosophy that defines truth and goodness as that which works. Practicality is the key test for truth. If one's actions accomplish their purpose, they are good and true. Truth is therefore "relative to human judgment and human needs" (Durant, The Story of Philosophy, Pocket); it is not based on divine revelation. It is simply what works "for you."

Pragmatism is ultimately agnostic. The here and now is all that matters to true pragmatists. If there is anything beyond this life, it cannot be known with certainty; so man must focus his attention on what works now.

Pragmatism is a distinctly American philosophy. The fathers of pragmatism--William James, Charles Peirce, and Oliver Wendell Holmes--along with its chief and most ardent proponent, John Dewey, were all prominent American scholars.

The Impact of Pragmatism

Pragmatism has had a profound influence on American culture and society in general. Popularly, it is identified with so-called "Yankee ingenuity," the "we've-got-a-problem-so-let's-solve-it" approach to things.

One writer summed up the widespread impact of the philosophy in the United States this way: "Pragmatism became popular in the United States because it was compatible with the country's optimistic temper, democratic spirit, and trust in ideas that work. Though few professional philosophers would call themselves 'pragmatists' today the movement has left a legacy to American thought and life, particularly in educational philosophy, through the considerable influence of John Dewey and his followers" (Harrison, ed., Encyclopedia of Biblical and Christian Ethics, Nelson).

Education indeed has been influenced by pragmatism. In fact, Dewey is considered the father of modern education. "He opposed the traditional method of learning by memory under the authority of teachers. . . . Learning must be related to the interests of students and connected with current problems. Dewey declared that education must include a student's physical and moral well-being as well as intellectual development" (World Book Encyclopedia, World Book). For Dewey, who was greatly influenced by Charles Darwin's evolutionary theories, morality was a matter of individual experience, unrelated to the decrees of an all-powerful Creator.

Perhaps the most obvious place where we see pragmatism's influence today is in politics. Most public servants are undoubtedly well-intentioned people who want to make their nation and communities better places. But the pressures are great to solve problems now. Those who fail to do so often find themselves out of office, cast there by voters impatient for immediate solutions to their personal predicaments. The politician who wishes to remain in the good graces of the public therefore is constantly pushed toward the expedient--that which works now. As a result, little thought is given to the long-term repercussions of legislative actions.

We have seen the sad result of such pragmatic thinking on the part of elected officials in the United States. A soaring national debt, which in spite of the so-called budget surpluses continues to multiply, threatens the futures of all Americans. Why do we have this debt? It is because politicians were willing to borrow money for popular, short-term results and sacrifice the future.

Likewise, welfare programs, which seemed to be compassionate responses to immediate and real needs, have proved to be disastrous to the long-term health of generations of American families. Why? Because politicians wanted immediate successes they could herald come election time.

Politics is dominated by pragmatism. The result has frequently been popularity for those who offered and supported short-term fixes. The result has also been long-term disasters for the country. The expedient takes precedence over doing what is right.

Sadly, pragmatism, with its short-sighted thinking, has also crept into the church--and not just liberal churches, which long ago jettisoned any pretense of accepting the Bible as God's inspired Word. Today we find the elements of pragmatism present in many evangelical churches. It arises primarily as a response to the pressure to get more people into the church and, once there, to keep them there. While Christianity is certainly practical and relevant, churches have fallen prey to the temptation to abandon biblical teaching and practice in favor of ideas and methods that are "more effective" in bringing people in and keeping them interested.

If we are going to appeal to sinners on the basis of what appeals to them, however, we must logically abandon the gospel altogether, for the gospel has never appealed to sinners. Indeed, our preaching is an offense to the unsaved (cf. I Cor. 1:23; Gal. 5:11; I Pet. 2:8). Still, churches adopt the pragmatic idea that we must compete with the entertainments of the world in order to effectively minister to people.

John MacArthur is one who has been very critical of such pragmatic approaches to ministry. He wrote, "Worship services in many churches today are like a merry-go-round. You drop a token in the collection box; it's good for a ride. There's music and lots of motion up and down. The ride is carefully timed and seldom varies in length. Lots of good feelings are generated, and it is the one ride you can be sure will never be the least bit threatening or challenging. But though you spend the whole time feeling as if you're moving forward, you get off exactly where you got on.

There is seemingly no limit to what some churches will do to entertain people. I know of churches that now offer musical extravaganzas that include dancing and secular rock music, exhibitions virtually indistinguishable from Las Vegas shows. One pastor, when asked why he allowed such a performance at his church, said, 'It attracts people.' That's a pragmatic approach to ministry--whatever works is thought to be acceptable" (Our Sufficiency in Christ, Word). Rather than asking, What can we do to get more people into church? we need to be asking, What does Scripture teach about church ministry?

Churches are merely a reflection of the Christians they house, however. Churches would not conform to the pragmatism of the world if the members themselves were not captive to the philosophy. We would all do well as individuals to consider how often we make ethical decisions on the basis of expediency. To be guided by what works best for us rather than by what God's Word says is to be conformed to the world rather than transformed by Christ.

A Christian Assessment of Pragmatism

Pragmatism is an alluring philosophy because of its practical emphasis. At its very core, however, it is anti-Christian and anti-biblical. First, let us be sure that we do not confuse practicality with pragmatism. The Bible is practical and relevant. Truth does "work." But unlike pragmatism, Christianity is concerned with being ultimately practical.

R. C. Sproul explained that "the conflict between Christianity and pragmatism arises precisely at the point of practicality. The issue focuses on the question, 'What is ultimately practical?' Ultimate practicality is defined as 'practicality in the long run.' It is the question raised by Jesus, 'What is a man profited if he shall gain the whole world, and lose his own soul?' (Matthew 16:26). . . . Gaining the whole world is a short-term matter; losing one's soul is a long-term problem. What seems practical at first glance (gaining the whole world) may be extremely impractical in the final analysis" (Lifeviews, Revell).

In the view of pragmatism, there is no final analysis, however. The pragmatist lacks the eternal perspective of Scripture and thus looks only at what appears to be practical here and now.

Second, pragmatism opposes the absolute truth of Scripture. If truth is what works for you, what happens when your truth does not work for me? Who is right? The only answer is that both are right! The individual ultimately is the one who determines what is true and good and right, not God. Almost anything can then be justified by the pragmatist. Lying, stealing, cheating, even murder, can be justified if the individual can convince himself that it achieves a "good" result. Such thinking is utterly incompatible with the absolute standards of right and wrong set forth in God's Word.

Third, pragmatism has no place for the eternal perspective the Bible presents. Pragmatism focuses on short-term results because it does not look beyond this life. What is important to pragmatists is that which is expedient, that which achieves immediate results that are favorable. It is only as we maintain the eternal perspective of God that humble, obedient, self-sacrificial service to God and man makes sense. Such a path is seldom honored or even beneficial to us in the short run, but it is the path of holiness that will be honored by God when we are ushered into His presence at some future time.

Conclusion

Our goals are not the goals the world holds dear. We must never allow the world's ideas of success and accomplishment to define our goals and methods. We are called to faithfully obey God's revealed plan for us and allow Him to prosper and bless us as He sees fit. We are not called to make our own determination about what is good and right and then find our own ways to achieve those ends. That can only lead to disaster.

The Bible tells us of one man who was the epitome of pragmatism. The high priest Caiaphas advised his fellow religious leaders, "It is expedient for us, that one man should die for the people, and that the whole nation perish not" (John 11:49). He saw the execution of Jesus as a pragmatic solution to a national problem. The end result, however, was that Caiaphas and the wise "princes of this world . . . crucified the Lord of glory" (I Cor. 2:8). Let us never embark upon that same pragmatic path.

This article was originally published in the Gospel Herald and The Sunday School Times magazine, Spring 2001 issue. It is reprinted here by permission of The Incorporated Trustees of the Gospel Worker Society, Union Gospel Press, P. O. Box 6059, Cleveland, Ohio 44101.