John Mark Hicks

Originally prepared for a discussion among faculty, I have used this handout as a point of discussion in several of my graduate classes.  It is a “bare bones” introduction to how Christian theology and postmodern perspectives might intersect or complement each other. It is intended as a discussion starter for my classes; it is not a definitve statement of belief.

Postrationalism—or, Perspectivalism (or perhaps some weak version of “critical realism”). Knowledge is a matter of perspective—we always see the world through some grid. It is always “seeing as” rather than “seeing objectively” as if we are neutral observers. This entails a strong sense of fallibilism which means that even our most cherished beliefs might be subject to rejection, reformulation, improvement, or reformation. Perspectivalism does not mean that “anything goes” but rather that knowledge is a process, a movement toward the Truth through dialogue with community, interaction with the cosmos, experiential connection, and hearing the voice of God. Our perspectives sharpen each other as we move toward a fuller embrace of the Truth (God).

Postfoundationalism, or Ad Hoc Apologetics. Knowledge is not built on indubitable rational foundations. Paul Ricoeur reformulated the “wager” where the quest for knowledge is grounded in faith (mythos) rather than in radical doubt (logos).  Apologetics, then, becomes a process of sorting out the experiential, performative, rational, historic and interdisciplinary dimensions of life in relation to faith.  The believer possesses a sense of doubt mingled with his or her decision of faith; doubt is never totally eliminated. Reason becomes the servant rather than the master of faith. Faith still has its reasons (including “reasons of the heart”), and is thus reasonable, but the nature of that reason is not defined by modern epistemological constraints or limited by modern rationalism nor absolutely rooted in some universal rationality. Rather, faith is hearing the word of God, but it is no mere cognitive decision but also the existential reality of the heart shaped by the work of the Spirit of God.

Postpropositionalism, or Scripture as Call.  The language of Scripture privileges the vocative rather than the descriptive function. Words are not merely signs for things but a call from the Other. Scripture is a call from God to participate in this redemptive drama. This prioritizes the relational over predication within Scripture. It prioritizes the personal over propositional reality. The function of Scripture is to make us wise unto wholeness (salvation)—sapiential rather than primarily or fundamentally propositional.

Postindividualism, or Relational Community. The nature of humanity is not individual-in-isolation or individual-in-autonomy, but individual-in-relation or “being-in-relation.” Trinitarian theology, as a reflection of the communal nature of God (relational ontology), is a primary mode of thinking alongside of postmodernity. It prioritizes the community over the individual, and that identity is found in community rather than in mere personal piety. God redeems a people and communes as a community with his redeemed community.

      Postdoctrinalism, or Praxis.  The Christian faith is not so much defined in terms of its core beliefs as it is characterized by the story it performs–practicing the kingdom of God in the created though fallen world.  It is not the doctrinal affirmations that define Christianity but how the drama is enacted.  Truth is being and doing rather than propositional affirmations.  Truth is fundamentally performative; it is lived.  Truth is evidenced in the pratice of the kingdom.  Praxis in community precedes maturation of faith and knowledge–communal practices shape faith and knowledge. Doctrine functions as dramatic direction for our participation in the story.

      The Point: The most significant theological contribution of postmodernism is that we recognize that we are not God—we do not see the world as God sees the world; we do not have a vantage point from which to see as God sees.  We see as fallible, fallen creatures. Consequently, we are pilgrims on a journey to Truth but we never inhabit the Truth in its fullness as we journey.  The truth is that we are not the Truth.  We have access to Truth, but we only know it as truth through the lens of our fallible fallenness. Such a postmodern perspective calls for humility over pride–a need for both hermeneutical humility and the practice of mercy as a theological virtue.

I would suggest that the value that these points may have in Christian theology is not because they are postmodern.  Rather, it seems that postmodernity has, at least in some points, actually embraced something of the substance of Christian theology. We can celebrate the intersection of postmodernity and theology at these points while at the same time critique the negative dimensions of postmodernism.

This entry was posted on May 2, 2008 at 10:27 pm and is filed under Hermeneutics, Theology. Tagged: Apologetics, Community, Faith, Hermeneutics, Postmodern, Reason, Scripture, Theology, Trinity. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.