Communicating the Gospel with Postmodernists (Part 2)

B. The Context of Postmodernism

   1. What is Postmodernism?

      Postmodernism holds that one's philosophy of life is ultimately determined by the community or group which most influences one's life. Other factors, such as personal choice or religion, are secondary. Postmodernism is to a great extent an attack upon what postmodernists call "metanarratives," which are grand stories about the world, "overarching explanations of reality based on central organizing 'truths." For postmodernists, these "truths" are actually "myths," fictional stories that embody the central core of a culture's values and beliefs, and are in this sense fundamentally religious.

      In "medieval" times, the "metanarrative" was one of submission to ecclesiastical or divine authority. In "modern" times, the metanarrative was one that promoted the power of individual minds (guided by methods of observation, experience and reflection) to attain to truths needed for guiding one's own life. John Dewey's modern "man," for example, was self-assured, in control of his own destiny, and needing no authority outside of himself. He was autonomous, a law or authority unto himself.

      Postmodernism, on the other hand, has moved from this autonomy to anxiety. The "false gods" of modernity can no longer be used to save us. Metanarratives now need to be "deconstructed," in other words, exposed for what they really are--myths that gave authority to those who wrote the stories, and ideological power-structures built upon oppression of others and upon domination of the earth. As a result, postmodernists now tend to question all authority: of history, truth, morality, tradition, science, education, government, etc.

2. What is the postmodernist view of history?

      Postmodernism presents a radical new philosophy of history, one that almost completely excludes the possibility of a historically transcendent authority. The impact upon one's view of history is dramatic. According to Dixon, "Today's postmodern historians view history more as a study of people's images and thoughts about their society and their past. What actually happened is no longer the historian's primary concern, and in fact, can never be known. Instead, what matters is what people thought happened."1

      Stanley Grenz points out that this postmodern view of history developed through a series of philosophers who changed our understanding of interpretation.2 Dilthey, in particular, had such an impact. Hailed as the primary figure in a movement called "historicism," Dilthey argued that we cannot escape from our own historical circumstances. Not even philosophers can view history from a standpoint outside of their own place in history because "their understanding is limited by their own 'horizon,' by the historical context in which they stand. They inevitably interpret the past through the concepts and concerns of the present."3

      Such a view would not only destroy the idea of a transcendent authority but also the possibility of faith in a God of history. Our trust in God's character (His holiness, love, mercy, etc.), in Scripture, and in Christ's historical resurrection are all dependent upon our view of history. Thus the postmodern view of history must be contended with if we are to proceed in developing a viable Christian witness.

      Such an extreme denial of historical truths, however, is not held by all postmodernists. Richard Rorty, for example, seeks to discover "bits" of the "onto-theological tradition" that might be useful for our purposes. We must remember that our culture has not completely abandoned the concept of authority. Instead, those who claim to have authority are now automatically questioned. While the authority of elders and teachers was generally respected in Jesus' time, today we live in a society that regularly and systematically questions authority. Traditional authorities have been widely overthrown. However, the verdict is still "out" for the typical postmodernist as to whether historical authority can be effectively demonstrated in their context. Thus, the door of opportunity for demonstrating God's authority has not been completely shut.

3. What are the postmodern barriers to the gospel?

      The Christian communicator must be prepared for the sort of questioning that results from the postmodernist view of history. Postmodern suspicion becomes high when Christians begin to talk about truth, and even higher if the postmodernist views Christianity as a modernistic religion. Specifically, this postmodern suspicion may appear in the form of three "charges:"

      1) The charge that Christianity is intolerant, that is, does not encourage or allow the free discussion of ideas within a pluralistic society.
2) The charge that Christian communicators lack integrity. In their pursuit of "truth" their humanity becomes imbalanced (and in particular leans toward their rational or volitional abilities), and as a result their communication seems neither honest nor convincing.
3) The charge that Christianity is does not affirm people, but instead oppresses them. The Scriptures promote a metanarrative that disempowers some people while lifting others (i.e. the "chosen") to a place of power.

      These charges can be addressed by the Christian communicator who has a proper model for communicating God's historically transcendent authority "into" the postmodern culture. Before we examine how to respond to these issues, though, we must identify the role of the ambassador, the one who represents God's eternal kingdom in time and space.

Next time we will examine the role of the "Ambassador for Christ" in postmodern times.

1. Tom Dixon, "Postmodern Method: History," in McCallum, The Death of Truth, 127.
2. Grenz, A Primer on Postmodernism, 101.
3. Grenz, A Primer on Postmodernism, 154.