Last
week, I attempted to define and explain what we mean by the term postmodernism. This week I want to continue in that vein and
hope to take a bit of time to explore some of the implications that the
postmodern mindset has on our society – particularly in the realms of our
religious life together. But before I
delve into the specifics, I want to share just one more helpful way to
understand postmodern thinking, which will launch us into some specific
applications.
I
owe the following example to something I stumbled upon a couple weeks ago which
piqued my curiosity when I was helping my son with a theology assignment. Joshua was reading selections from the book, To Know and Love God by David K. Clark.
Dr. Clark is an author, theologian, former professor and the current Vice
President and Dean of Bethel Seminary in St. Paul.
In
the writing I was most interested in, Dr. Clark was recounting a conversation he had
with student, the account (and his interpretation) of which seems to perfectly
illustrate the difference between modern and postmodern thinking.
His
student started out by stating, “Christians in my generation don’t think like
older Christians.” She went on to
describe how her generation believes “Jesus is the center” and that they focus
on growing “closer to Jesus”, while “Older Christians focus on secondary
issues,” (or boundaries). We weren’t
told exactly what theological issues she thought were secondary.
She
described herself as a postmodern thinker, while accusing those of the older
generation of being modernist. Her
implication being that postmodernist thinking was good, while modernist
thinking was bad, outdated, possibly even dangerous. Unwittingly, (and hypocritically) by making
such a claim, she herself was setting boundaries of her own.
The
young woman had stumbled upon a widely recognized distinction between so-called
“centered-set thinking” and “bounded-set thinking,” first borrowed from set
theory and applied to theology in 1978 by missiologist Paul Hiebert. These days, academics have used these
categories to distinguish modernistic thinking Christians from postmodern
thinking Christians.
According
to Clark, centered-set/postmodern thinkers describe a set (a set is merely a
collection objects) by locating its center and mark the members of the set “by
identifying objects that are moving closer to that center.” They don’t focus on the outer boundary, but
what is moving toward the center, or in the case of this young woman, those
moving “closer to Jesus.” “It’s less
concerned about sharply defining a line in order to divide what’s ‘in’ the set
vs. what’s ‘out’,” or what they consider “minor theological commitments.” Instead, such thinkers would ask the question,
“Is the trajectory of a person’s life and thinking toward Christ?” At first glance this appears to be okay… but
more about that, later.
On
the other hand, bounded-set/modernist thinkers determine the members of a
particular set based on a boundary. The
boundary, Clark continues, is what “identifies who’s ‘in’ and who’s ‘out’ by
using litmus test issues” to define the outermost limits of the set or
group. It is the boundary that
determines who is or is not included in a particular group.
Although
Dr. Clark uses this explanation to make a slightly different point, I think he’s on to something here. This distinction explains why moderns and
postmoderns are talking past each other in so many areas.
And it explains the rise and influence of the church for the postmodern
mind - what is called the Emergent Church.
As the
leader of a seminary dedicated to the study of God’s truth, I trust Dr. Clark
realizes the dangers of postmodern thinking. And if
he is right, Christians - while carefully acknowledging the limits of human reason - must be bounded-set thinkers at the very least in regards to the
importance of divine revelation and absolute truth.
While
it is certainly a good thing for our lives to be moving towards Jesus, that in
itself is too simple – deceptively so.
Don’t get me wrong, in a world full of distraction and temptation, oh
that we all could have Jesus as our center toward which we are drawing closer
every minute of every day. But still,
you have to admit, moving in a direction “closer to Jesus” is a fairly
imprecise and nebulous journey.
There
is more to the Christian life than that – including responding to the truth of
the Gospel with right belief and right action.
Or as the Apostle Paul says in Romans 10:9, one must speak and act
accordingly, “that if you confess with your mouth Jesus as Lord, and believe in
your heart that God raised Him from the dead, you will be saved.” (NASB)
Paul
sharply contrasted (or drew sharp boundaries) in comparing living according to “the
flesh” with that of living in accord with “the Spirit” in Romans 8:4-6 and
Galatians 5:17. Jesus drew sharp
distinctions (or boundaries) between those that were ‘in’ – his “sheep” (John
10:27, Luke 15:6) – and those that were ‘out’ such as “the thief” (John 10:10),
“false prophets” (Mt. 7:15), and “wolves” (Mt. 10:16, Luke 10:3).
The
dichotomy between modern and postmodern thought is nowhere more stark than when
it stands in opposition to the propositional truth found in the Bible. Note that Jesus did not tell us to figure out
your own way to heaven – He did NOT say “I am a way, a truth, a light. Some may find a way to the Father through
me.” Rather, as we noted last week,
Jesus made the ultimate, revelatory, exclusive truth claim when He said “I am
the way… No one comes to the Father except through me.” (ESV)
But
these definitions and boundaries eschewed by the Emergent church are
important. In fact, they are very
important. We must make distinctions
between truth and falsehood so we know what truth is. Without boundaries, we don’t know what – or
who - is right and wrong. And while they must be defended with grace and love,
boundaries are still important.
Postmodern
thought stands in sharp contrast to the Christian worldview, especially so as
wholeheartedly adopted by the Emergent church movement, which, in my view, is
outside the bounds of orthodox Christian thought. But I’ll leave that critique for another
day. Better minds than mine have already
covered the topic of the Emergent Church. (For more information, see the notes
below.) *
The
problem, in my mind isn’t deciding people are outside of Christianity,
thankfully that is God’s – not yours or mine – to decide, but whether they are
outside the pale of Christian orthodoxy (the set of doctrines passed down to us
by the early Christians). The question
then becomes, do we continue to give those who work outside of orthodoxy a
platform to advance their views? Whether
it be open–theist Greg Boyd (Bethel Seminary) or Jesus Critics, John Dominic
Crossan (DePaul) and Burton Mack (Claremont School of Theology) or the Emergent
church pastors and thinkers, Doug Pagitt, Rob Bell, and Brian McLaren. For that, we must soberly examine ourselves and
our churches.
Not
surprisingly, the same thinking has infected the political realm. The recent revelations in regards to Planned
Parenthood come immediately to mind. One
side is talking about observable facts and actions clearly visible in video tapes produced by the Center for Medical Progress. They are pointing out that killing babies and
harvesting baby body parts, and negotiating prices for them is a horrible evil
reminiscent of Nazi Germany.
Faced
with uncomfortable truths, the other side deflects the ethical issues by
constructing a fanciful narrative about the importance of abortionists delivering
women’s 'healthcare' to underserved communities, or obfuscating the issue by attacking the motivations of
their critics, questioning the timing of the release of information, and
challenging the editing techniques of the videos. …Everything but addressing the observable facts before them.
Such is the way of
the Postmodern mind in a post-Christian culture.