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In our post-Cold War, post-colonial, post-Christian world, Western culture is experiencing a dramatic shift. Correspondingly, says Myron Penner, recent philosophy has taken a postmodern turn in which traditional concepts of reality, truth, language, and knowledge have been radically altered, if not discarded.
Here James K.A. Smith, John Franke, Merold Westphal, Kevin Vanhoozer, Douglas Geivett, and R. Scott Smith respond to the question, "What perils and/or promises does the postmodern turn hold for the tasks of Christian thinkers?" Addressing topics such as the nature of rationality and biblical faith, the relationship of language to reality, and the impact of postmodern concerns on ethics, this book presents a variety of positions in vigorous dialogue with each other.
- Sales Rank: #1077044 in eBooks
- Published on: 2005-07-01
- Released on: 2005-07-01
- Format: Kindle eBook
About the Author
Myron Penner is professor of philosophy and theology at Prairie College and Graduate School in Alberta, Canada. He earned his Ph.D. from University of Edinburgh. Penner has also been a research fellow of the Hong Kierkegaard Library and director of the graduate program in philosophy of religion and religious studies at Liberty University. He lives in Three Hills, Alberta.
Most helpful customer reviews
22 of 22 people found the following review helpful.
Postmodern Christianity?
By Douglas Searle
If you're looking for a single resource that discusses various Christian responses to postmodern thought, this is the book you should read. It's one of those "six views" collections with articles from two scholars who reject postmodernism as hazardous to faith, three who embrace postmodern thinking and seek to "revision" Christianity in postmodern terms, and one who adopts what he calls a posture of "dispute."
This last approach, the one I find most appealing, comes from Kevin Vanhoozer, and his essay alone is worth the price of the book. While many (perhaps most) evangelicals are not taking postmodernism seriously enough and some are taking it way too seriously, Vanhoozer is at just the right level of not taking it seriously. Here's a sample:
"Why do I prefer a disputational rather than a conversational model of dialogue? Dispute better captures the seriousness of the encounter; something important is at stake in this discussion. Dispute also suggests that I am contending for my position, not simply sharing it. Better: I am contending for the faith that was once for all entrusted to the saints (Jude 3). Finally, "disputation" has the merit of being a venerable genre of theology, dating from the medieval period. Part of my purpose in the present essay, however, is to revise the notion of disputation so that the focus is on a whole person witness to concrete Christian wisdom rather than a wholly intellectual demonstration of an abstract truth. On this latter point--the necessity of going beyond analysis--I do not dispute with postmodernity but say "amen." To dispute with postmodernity is also to engage it. Christian thinkers cannot go around postmodernity; we have to go through it."
You seminary students should go to the library and make yourself a copy of this article entitled, "Pilgrim's Digress: Christian Thinking on and about the Post/Modern Way." There's a lot of wisdom here for Christians who want to outgrow the individualistic, rationalistic, anti-ecclesial faith of 20th century evangelicalism without becoming stupid.
6 of 6 people found the following review helpful.
A great snapshot of the debate
By Rob Devens
There are six views expressed by six authors: two that see the postmodern turn as a turn into apostasy, two that are neither for or against, and two that see the turn towards postmodernism as the salvation of the church. All are well written, and after reading a number of books on this subject, this seems to capture the true nature of the debate. Don't skip the Introduction, because Myron Penner gives a good overview or "lay of the land" including a brief (but good) description of postmodernism. Several of the authors represented have written full length books on the subject--but when you read their book you only get that one view. And the second half of the book is each writer's opportunity to respond to what others wrote in the first part. I especially think chapter three by Kevin J. Vanhoozer is an important attempt to value both perspectives.
5 of 6 people found the following review helpful.
Christianity, Postmodernism, and Not Getting It Right
By Jeremy Garber
We keep on talking past each other. This volume, born of Myron Penner's observations at the Evangelical Theological Society meetings that people arguing about postmodernism rarely seem to be talking about the same thing, seem to prove his point without, unfortunately, providing further ground. The essays that are helpful are quite helpful; those that are unhelpful are, well, not. Penner's introduction, "Christianity and the Postmodern Turn," helpfully outlines postmodernism as more of an ethos than a philosophical school, a suspicion of universal explanations (particularly science), and an emphasis on language. The rest of the six contributors then display their (conflicting) explanations of postmodernism and why it is helpful, parallel, or inimical to the Christian gospel. A second half responds to the first set of essays, clarifying points and challenging others.
R. Douglas Geivett's essay helpfully identifies foundationalism but then goes on to prove postmodern critiques of its tendency to universal domination all too correct. Likewise, R. Scott Smith's defense of realism ignores the possibility of aesthetic or ethical appeals to truth (as several of the comments in Part II observe). Kevin Vanhoozer does his usual job of lovely postmodernish writing to defend essentially evangelical claims, using C.S. Lewis' Pilgrim's Regress as a starting point for his observations. Of the other essays, James K. A. Smith's careful explication of what Lyotard meant by a metanarrative - and why Christianity is not one - is perhaps the strongest essay in the book. Recommended for evangelical thinkers and theologians as a resource for how the conversation goes - but nobody is likely to be induced to switch to "the other side."
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