Any faithful Christian is able discern that the West is fast falling into times during which nations are forced to witness the secular idol of diversity constricting, snake like, around its prey. Its prey—i.e., anything or anyone that does not conform to its narrow definition of an otherwise useful term—is subject to restrictive actions which include marginalization of Christian thought and practice on university campuses (intellectual and psychological adversity), social and political adversity (alienation from common conversation and punitive legal actions against persons and businesses), and religious adversity (loss of ecumenical common ground).
The common culture is at risk of comple fragmentation because those who hold to a restrictive ideology or tribe of ideologies that may best be defined as regressive—and which is typically the mindset and praxis of the self declared progressive—manage to persuade others that, among other fantasies, feelings trump facts. In the worldview of the regressive secularist, feelings are facts. In the worldview which holds that feelings trump facts, whosoever asserts their feelings first tends to own the narrative. Those who own the narrative, typically the radical regressive who loathes anything or anyone Christian, tend to attempt to bully others into submitting to their way (or the highway) because the regressive agenda has no substance and therefore cannot pass muster in the arena of rational ideas. Thus, those who hold to some form of secular tribalism resort to an abuse of court and government to limit the free expression of thoughts which threaten to expose the regressive agenda for what it is. And what is it? It—in its various manifestations—is fascism.
Will the real fascist please stand up?
The most obvious gesture of respect we can offer regressive thinkers is a firm requirement that they own up to reality and, barring such ownership, demand that they leave the welfare of the world and its citizens to the adults on the planet who understand that personal responsibility, common sense and the protection of inalienable rights—beginning with the right to life—are non-negotiables for any and every society that has any hope for survival. As long as we tolerate relativism and regressive ideologies, we risk a surrender of civilization to the mad hatters within our borders and those huddling at the rusty gates of western societies.
To the sola diversity mind, preoccupied as it is with a diversity that, ironically, tends to render everything or every behaviour the same in terms of acceptability, though not necessarily equally morally good, the assertion that Jesus is the sole mediator between God and man constitutes an egregious threat to much of late-20th and 21st Century religious, political and social theory.
Governments led by regressive liberals, and certain extra-governmental or non-governmental socio-political movements, cannot bear opposition to their attempts at social engineering. Because they are so proud of their political and social superiority, they simply cannot entertain even the remotest possibility that someone or some group is not willing to embrace their misguided attempts to manufacture Eden-on-earth. The secular apocalypse, i.e., the attempt to bring about change (conformity to regressive secularist doctrine) by scaring the hell out of people through some quasi-religious story—call it global warming or climate change or overpopulation or the Zika virus or what-have-you—is a modus operandi borrowed from certain religious sects or cults that, like all false prophets, have repeatedly failed to identify the date of the "apocalypse".
Is it not ironic, and more than slightly amusing, that secularists of the liberal regressive mindset would choose to engage in a mode of mind-shaping that they have in the past mercilessly ridiculed as the practice of brainless zealots bent on controlling others through fear and intimidation? How different are the pundits of climate change from the false prophets of yesteryear? The answer is—not much different at all. Advocates of the secular apocalypse might protest the comparison of their agenda to the failed predictions of the prophets of doom by pleading—'But climate change is real!'
Christians who believe in the resurrection of Jesus from the dead—and we cannot call ourselves true Christians unless we believe in the Resurrection—have an opportunity to share the Good News merely by believing in the Resurrection and living a faithful Christian life—lay, ordained and/or religious—informed and formed by the Resurrection. Belief in the Resurrection is a gift from God, and that gift invites us to enter more deeply into the Gospel narrative handed on by the Apostles who witnessed the Resurrection.
Yes, our witness to the Resurrection will likely provoke the ire of those who disagree with us. Our faith, hope and joy will, however, conquer the despair and doubt of those who have yet to ask God for the grace to believe.