faith . . . just faith

Faith has sometimes been wrongly characterized as a blind leap in the dark. This is clearly not what Christian faith is about, and it misrepresents what millions of believers have proclaimed and lived out for millennia.

At the same time, faith is not at all a simple thing, something akin to flipping a switch and activating some easy to identify and undeniable reality. No, faith can be hard and challenging, and it certainly ventures, on many occasions, into the dark.

Faith, or so it seems to me, involves a combination of identifiable realities along side of some rather difficult to locate ones. The identifiable factors include the belief in, the presupposition or commitment to, the God of Christian orthodoxy. He, we believe, is the God revealed in the Old and New Testament Scriptures, the One who actually visited our planet in order to rescue us and give us life, and he is with us still. We can know certain things about his character and demands, and we are given various assurances that he is working on our behalf to bless us and lead us to our ultimate good.

Still, this faith, these pieces of orthodox belief, must be taken into the world. There, as we all know, we encounter a whole lot that is difficult to decipher and manage, and there we must–if indeed we are to exude faith at all–to take our faith, which at times seems so clear and undeniable, into the fuzzy and undefined places of daily living.

Faith, one writer says, is the evidence of things not seen. What a great definition! Yes, we see or know or feel certain things, but we are also–by the nature of the case–compelled to enact our faith by believing in that which we cannot currently see. It’s not that we don’t ever have confidence in these unseen realities, for sometimes (often?) we do. But in the real world we are forced to act on these principles, calling on the realm of the invisible, trusting in a God we cannot see and often do not understand. This is faith.

As we venture into the world, as we encounter people, relationships, and situations that are often unpredictable, we must somehow learn to trust that God is worthy of our faith and worship. We must accept that, even when we don’t see it or “get” it, God knows what he’s “up to,” and he’s always “up to” that which is for our ultimate (not necessarily immediate) benefit.

Faith travels around corners with who knows what on the other side. Faith trusts that the truths we know are real and will win the day even when the opposite seems to be the case for now. Faith holds onto the ever-present Lord even when we have little or no idea where he’s leading us.

Faith, then, is a type of following, an ongoing and always needed effort to walk with God, a very personal (because it involves persons–God and people) endeavor, a determination to remain faithful and close to the One who long ago said, “Follow Me.”

“Lord, enable me (us) to follow, and show me (us) that this is good and right . . . and that it actually works. Lord, increase my (our) faith, and help me (us) to remain confidently and joyfully faithful to the Way.”

sad hope

sad hope

As a high school teacher, each year I experience a “blue” period, a time when I am somewhat saddened by the reality that some fine young people, students that I’ve grown to know and care about, graduate from high school. While I realize that this is a part of the process, and though I am fully aware that a new “batch” of kids will follow, I still feel the pain of it all.

Still, as a Christian, I try to place these moments, these temporary losses, within the framework of the eternal. As a result, I say my goodbyes with a measure of hope, a hope that my efforts, concern, and genuine love for these kids are not ultimately lost.

I live, therefore, with a sense of hope combined with sadness. You might say that I have a sad hope. The words that follow are a feeble attempt to capture some of what I feel. These awkward thoughts are intended especially for the ones who already know that I care.

getting acquainted
through time, heart poured out
trying to show
what this life’s all about

some pass by quickly
while some leave a mark
those special ones shine
as they light up the dark

touching hearts truly
intending to care
reaching to teach them 'bout truth
do we dare?

bonds are created
a moment in time
deepened connections
with lives that can rhyme

knowing the depth
it is real, not pretend
feeling a sense that
this shouldn’t ever end

can’t pause to sleep
no time for dozing
buying up time
for the window’s fast closing

next phase beginning
the future looks bright
seeing through tears
that their going is right

as they turn outward
it hardly seems fair
again, worth repeating
just how much I care

forever you’re with me
though gone now away
in hope’s promised goal
you will finally stay

faith filled with love
a time of reunion
coming’s the time
of unending union

dwelling on good times
it helps me to cope
hanging on God’s dreams
a sad sort of hope

confusion . . . and faith

Sometimes, I don’t have a clue. I just don’t know what God is up to or what he wants me to do. Recently, I’ve been reminded of this fact. There are times, of course, when I know exactly what I’m supposed to do, and I think I can sense what God is doing. Other times, though, I am baffled . . . to say the least.

So, I find myself in this or that situation, and I can think of a number of ways that I might attempt to handle it. But the more I think, the less certain I am of which option (if any!) is best. Then, on top of all this, there is this glaring tendency in me to do the wrong thing. Selfishness can get in the way, as can pride or laziness. Boy, some things are not so easy.

Yet, even amid this uncertainty and confusion, there is a way ahead. To be honest, it’s really not a surprising way, but it is filled with lots of uncertainty and ambiguity. It’s the way of faith. There are time, or so it appears, that God simply wants us to trust him . . . period. There may be answers later (only God knows), but there is (right now and always) the need to believe, to trust, to walk by faith.

The way we take is the path of faith. This way is a matter of following, and it entails “going with the flow” of God’s providence. Along the way, we look clues and nuggets of insight and wisdom, for we want to (or at least should want to) be as faithful as we are able. But always we must rely on the (currently) invisible One, the One who is the Way.

“Lord, you know how little I know, and you are fully aware of how frustrated I can get when I feel uncertain about what I’m supposed to do in this or that circumstance. Please supply wisdom and enable me to walk by faith. Guide me, and manifest your love in and through me.”

happy mother's day

Where would we be without mothers? Well, that’s pretty easy. We’d be nowhere.☺

In a world of inconsistency and hypocrisy, thank God for the moms who have sacrificed so much for all of us. My own mother and my wife have done more for me and my own kids than could every be measured.

Thanks, moms, for all that you’ve done and continue to do. Happy Mother's Day!

the (real) heroes

Where are the heroes, and what makes them what they are?

We live in a society that often substitutes the symbolic for the substantive, the outwardly impressive for the not-normally-noticed real. If you can brag about how much you’ve give to such-and-such a cause, you are thought to be a real shaker and a mover. If you belong to all of the officially endorsed organizations or clubs, you are considered a conscientious individual, a person who cares. Then, if you head up a committee or give a little extra to some campaign, you are deemed a model of all that is right; you are–for all practical purposes–a hero.

Please, don’t misunderstand. I am not opposed to committees and organizations, nor do I minimize their potential good. What’s more, certain individuals who take the lead in these endeavors are doing admirable work. As such, we might refer to them as heroes.

But, you’ll have to forgive me if I am sometimes a bit cynical. When belonging to the “official” groups or clubs takes precedence over the everyday business of interacting with people, when throwing money at some cause (legitimate as it might be) becomes a substitute for daily compassion, when organizing a drive, fund-raiser, or whatever else we do to create “awareness” of this or that issue is treated as more important than how we treat our neighbors–when these things take place, we have opted for a make-believe kind of existence that forgets or minimizes the things that truly matter most.

Just the other day, I was watching this show on television in which one person was interviewing another about all the good they had supposedly done. They bragged on one another and even showed a sign with all of the other braggers . . . I mean, contributors to this supposedly noble cause. Again, I do not know the motives of these individuals, and I certainly wish them well. Many of them are probably very kind people, true heroes.

Still, the cynical side of me wonders. Why are we so good at organizing this or that, yet a kind person is relatively difficult to find? Why can we show “compassion” by giving money, especially when it’s other people’s money (via legislation?) but don’t have the time to help a needy person that we meet on the street? Why can be muster up all of this energy to orchestrate whatever draws in people and gathers in money, but we have little energy to smile at others or hold open a door or provide a listening ear?

Once again, I should clarify. I am not at all opposed to various positive movements, efforts to mobilize people for a good cause, conscientious attempt to do important things. My guess is that God can be and is involved in many of these efforts.

Yet, for all that, I still wonder what truly matters. I wonder what most concerns God and ought to most concern us. To be honest, I don’t think it’s these great endeavors or all-too-obvious feats of organizational skill that are at the top of the list.

What matters most, I think, and what produces the most heroes, is not the self-aggrandizing “achievements” or the pat-myself-on-the-back exploits. The real stuff is the stuff of everyday life. God, at least it seems to me, wants us to be humble and thankful and compassionate and wise and loving. These, I would argue, are not traits for a moment or temporary manifestations but characteristics of a lifetime. Of course we all fall far short of the ideal, of the perfect paradigm, which is Jesus. But this is what truly matters, and this is where heroes live.

Jesus never organized a program or created a fund for this or that need. He didn’t defend political agendas, suggest new legislation, or start a “do-gooders” club. People were drawn to him, rather, because he spoke the truth and displayed love. Wisdom and compassion followed him, and the presence of God himself was made evident wherever he went.

Again, there is nothing wrong with programs, funds, agendas, or legislation. Properly understood and administered, they all have their place. But what makes anyone a hero is the effort to emulate, however imperfectly and inconsistently, the perfect hero, the Savior of the world.

A hero is someone who looks out for the interests of others . . . expecting nothing in return. A hero is a person who truly (and each day) cares about others and their betterment. A hero is a conduit of divine compassion and love, a bearer of wisdom and truth, a moment-by-moment incarnation of godly integrity.

Where are the heroes? Lord, make us all genuine heroes . . . for your sake and for the sake of those you send our way.

apologetics in a postmodern era (part 5)

This is the fifth in a short series of articles on the subject of Christian apologetics in a postmodern world.

Teleological Apologetics: Journeying toward the truth

Some within the church place an emphasis on what might be termed immediate transformation. A crisis experience or a decision is held out as the pathway to imminent blessing. If we have needs, a “power encounter” can occur in which the Holy Spirit alters hearts, changes perspectives, and enables people to see their own lives from a different perspective.

No one who wants to be faithful to Scripture can deny the possibility of such encounters. Certainly, God can intervene in our lives in such a way as to radically change us. This “here and how” approach is not to be despised, for none of us can predict how God will work to encourage His children. There is little doubt, therefore, that the living Lord can and does provide direct and sometimes spontaneous aid.

On the other hand, some traditional Christians have taken this instant transformation model too far, treating spirituality as primarily a series of encounters and neglecting to see that it is also a journey. Postmoderns resonate with this gradual approach, recognizing that life, including one’s spiritual life, usually entails a process. Paul sounds this theme when he describes the life of faith as something to be “worked out” over time (Philippians 2:12ff). Likewise, Peter speaks of ongoing diligence and growth as the pattern for Jesus’ disciples (2 Peter 3:14-18).

When considering a postmodern apologetic, it is important to not only look to God expectantly for immediate assistance but to realize, as well, that most matters are worked out over a lifetime. While God can indeed change us in an instant, it is more often the case that he works in our hearts and lives to transform us over time. Concerning apologetics, it is imperative that we treat our encounters with others not so much as an effort to win them over in an instant but as a part of a larger story. While some things remain the same, most of us have changed over time. Sometimes, in practical ways, sometimes in theological ways, we (hopefully) grow. If this is true of us, should we not afford people the opportunity to make gradual changes in their own lives? Some traditional apologists drive people away by insisting that the truths they espouse should be accepted without delay. The irony of this is that some of these same apologists took many years before they embraced the faith. Perhaps a better approach will be to take the approach hinted at in 1 Corinthians. There, Paul said this: “I planted, Apollos waters, but God caused the growth” (3:6). There is a kind of patience built into this kind of thinking. Jesus was the consummate example of this. He walked and talked with His followers, living and teaching among them each day. He never forced a decision and often endured their foolish ways. Along the way, he provided correction and kindness, but he seemed content to allow the cumulative impact of his words and life to gradually lead them in the right direction. A postmodern apologetic must take this journeying approach.

Conclusion

The subjects addressed here are a mere sampling of themes that contribute to a postmodern perspective on apologetics. As God is sovereign in every era, and due to the fact that He has seen fit to direct us in this postmodern way, it is incumbent upon the church to pay attention to what he may be teaching us today. With a healthy openness to what God is doing in our world today, combined with a commitment to the “once for all” nature of the Christian faith, it is possible to benefit from current societal inclinations. In the process, we receive the comfort and the guidance we all so desperately need.

In order to cultivate a postmodern apologetic, certain relevant themes will have to be taken seriously, some of which we have surveyed here. But if apologetics is going to mature and keep pace with the times, we must insist that apologetics take place within the arena of everyday life. We can no longer remain at the distance, observing and then critiquing societal inclinations, seeking merely to protect the faithful from the errors that abound. Though avoiding naivety, we must learn, as well, to genuinely connect with people, not as know-it-all experts but as fellow travelers who long to share the love of Jesus with others. An authentic, up-to-date apologetic must demand nothing less.

apologetics in a postmodern era (part 4)

This is the fourth in a short series of articles on the subject of Christian apologetics in a postmodern world.

Existential Apologetics: Facilitating connectivity

During the modern era, the temptation was to spend an inordinate amount of time and energy constructing theories, sometimes mistaking meaning for application and confusing knowledge about God with an actual acquaintance with Him. Clearly, both of these are needed if we are going to live in accordance with the Bible. That is, there is a relationship between the ideas we hold about God and the relationship we establish with Him. Still, with the church’s determination to remain doctrinally sound and theologically informed, the personal matter of connecting with God was sometimes minimized.[17]

In contrast, postmoderns have a deep sense of wanting to encounter the truth and not merely formulate theories about it. There is, as might be expected, a tendency to go too far in the other direction and to neglect theory in favor of what “feels good.” Still, the postmodern desire to encounter the transcendent is a potentially healthy impulse.

The Bible in many places assumes this personal encounter with the truth. Paul, for instance, makes clear his passion for God as “knowing Him” (Philippians 3:10). Likewise, Peter speaks of growing “in the grace and knowledge of our Lord and Savior” (2 Peter 3:18), and John writes of possessing life through the Son (1 John 5:11-12 - “having the Son” is the way he puts it). In all of these passages, descriptive knowledge of God intersects with a personal encounter with God. Our efforts, therefore, must be directed toward not only providing accurate information but actually looking to the One who is “not far from each one of us” (Acts 17:27).

Concerning a Christian apologetic, this theme reminds us that, while intellectual matters are certainly relevant, the goal of it all is to be united with one’s Maker. Informing others of the Maker’s identity is still necessary, of course, but we must not neglect to see that it is possible to connect with God despite our imperfect knowledge of Him. Thus, apologists must not assume that people must first accept their arguments before they can actually access God. If this is the case, we have made apologetics into almost an obstacle to faith rather than a facilitator of it. A part of our apologetic strategy, therefore, will be to encourage and provide reasons for people to look outside of themselves. Whether or not we convince them on this or that point, it is nonetheless possible they may contact the God we are attempting to describe. A part of our apologetic must an effort to help others to consider real-life encounters with God.

Narrative Apologetics: Participating in the story

One key feature of postmodern thought is its fascination with narrative. While moderns were drawn to propositions, postmoderns are attracted to stories. From the vantage point of the Bible, this is very significant, for a good portion of Scripture takes this form. From the story of the nation of Israel to the accounts of the early church, the narrative sections of Scripture play a vital role. Indeed, Jesus’ ministry was often driven by this story-telling agenda, sharing parables with the people of His day (Matthew 22:1ff; Mark 4:1ff).

It is with good reason, therefore, that the church learns to reemphasize this narrative approach. Rather than treating the stories of Scripture as pointers to abstract propositions, as mere addendums to biblical doctrines, the stories themselves become essential features of the church’s mission.

Of course the postmodern penchant for story does not, in itself, guarantee any type of spiritual benefit. It does, however, provide ample reason for believing that human beings are “wired” for story.

The business of the church is to tell and to embody a story, the story of God’s mighty acts in creation and redemption and of God’s promises concerning what will be in the end. The church affirms the truth of this story by celebrating it, interpreting it, and enacting it in the life of the contemporary world.[18]

Concerning an apologetic, there are hints in Scripture that might assist us along the way. One of these would be a recounting of those stories in which God’s people encountered various circumstances, including those that involved persecution and suffering. For instance, as one contemplates the story of Joseph’s mistreatment, it is easy to recognize both the degree of suffering he endured and the amazing way he handled hard times (Genesis 50:20). Of course the most compelling story of all is that of Jesus. His relationships with the disciple, his confrontation with the religious establishment of his day, his “outside the box” brand of spirituality–all of these are truly captivating. Our apologetic must embrace these stories, allowing their power to impact the lives of others.

In keeping with this story-telling paradigm, it is also important to allow our apologetic to flow from the stories that comprise our lives. We all have tales to tell, disappointments to recount, triumphs to repeat, doubts to acknowledge, hope to proclaim. Moderns were good at stating propositions (e.g., Jesus is Lord) and defending facts (e.g. He rose from the grave). Without ignoring any of these, we must learn as well to invite others into our lives where they can observe what this death-defying Savior does in the life of real people. We must be careful, of course, not to allow a prefabricated agenda, an overly confident fairy-tale, a too-good-to-be-true lie to become our story. Inauthentic is not preferable in this or any other era. But, and this is the key, must be able to share stories, both ours and those with Scripture, allowing others to consider the story that God may be telling in their lives.

Notes

17. One obvious exception to this trend is found among Pentecostal and Charismatic believers, who have always emphasized the relational.

18. Leslie Newbigin, Proper Confidence, 76.

apologetics in a postmodern era (part 3)

This is the third in a short series of articles on the subject of Christian apologetics in a postmodern world.

Postmodern Positives: Embracing what God is doing today.[11]

Many evangelicals have taken a stand against postmodernism, belittling its radical nature and encouraging others to do the same. Make no mistake about it; hard or radical postmodernism is an enemy of the truth, and its darker elements must be resisted. However, this does not mean that every postmodern assertion is invalid or that one’s relationship to it must be primarily negative.

In contrast to this mostly negative stance, there is much to garner from postmodernism, and those sensitive to contemporary concerns are better off than those who ignore the issues that have been given voice through the emerging church movement.[12] The beneficial features of postmodernism, which will be explored in more detail below, include an embrace of community as the context for faith, a recognition that God is not only knowable but also baffling, a realization that the Lord (and not merely our ideas about Him) must be encountered, an awareness of our place in the grand story God is telling, and a hopeful willingness to journey with others toward the truth.

Community Apologetics: Belonging as the context for faith

Though Christians have always given lip service to the notion of community, in practice they have sometimes been guilty of fostering an independent brand of faith. Following cultural inclinations, it is common to hear truth explained in terms of the individual, sanctification as something each person must do, and salvation itself as my response to the gospel.

In contrast many in our day are captivated by community and driven by the friendships it provides. Though human beings have always needed to connect with others, postmoderns are particularly concerned to find places of belonging. As a result, there is much emphasis on this theme.

This community orientation is something that is embedded in Scripture, finding its impetus in the fact that human beings are created in the image of a communing God.

The fact that God is the social trinity–Father, Son, and Spirit–gives us some indication that the divine purpose for creation is directed toward the individual-in-relationship. Our gospel must address the human person within the context of the communities in which people are embedded.[13]

Just as, according to Christian theology, God is a plurality of persons, a divine community of interaction, so we are wired to commune. It is thus no surprise to find that most people desire to lives their lives in conjunction with those who are like-minded.

Scripture is replete with examples of how this is might take place. When the early church was scattered due to persecution, there was a strong impetus to provide a haven for those who had lost everything. As Acts describes, “all those who had believed were together and had all things in common” (Acts 2:44). This is summarized by Paul, who instructs his readers to “Be devoted to one another in brotherly love” (Romans 12:10), which includes a willingness to “rejoice with those who rejoice and weep with those who weep” (Romans 12:15).

Here, then, is a wonderful opportunity and privilege. We can be–individually and as faith communities–the place where love and truth coalesce. Indeed, 1 Peter 3:15, that key apologetics text, implicitly highlights this theme. The context of our apologia, the place where others might encounter God, is among those motivated to“give an answer for [their] hope” (1 Peter 3:15).

Hope, in other words, is observable. When we exude an expectation of better things, when purpose and truth flow forth from our lives, we “set the stage” for the development of faith. Our responsibility involves much more than providing answers; it also entails an active demonstration of hope. A community of faith provides the framework, the subtle yet powerful influence, by which truth claims are given authentic expression. Only when truth is embedded in life does it become captivating.

A word of warning is in order. The notion of providing safe places must not be viewed simply as a means to something greater, a gimmick to lure people into the church. Too often, postmodern insights are treated like stylistic changes that are made in order to make the truth more palatable to outsiders. While this, no doubt, has a place in our thoughts, we must never reduce our friendships with people to the level where they become agenda-driven. When this happens, our relationships with others look like cleverly devised evangelistic trickery. We must not play make-believe friend with people; instead, we are to seek genuine, unforced connections with men and women simply because we care.

Of course the manner in which this belonging motif takes shape will vary. Whether through regular gatherings, casual activities, or by means of ongoing encounters and friendships with our neighbors, the point remains the same. Human beings need one another. All people crave places where they can feel free to be themselves and to explore life with those who are like-minded.[14] A good part of a postmodern apologetic will entail providing those places.

When Christians are overly judgmental, when we remain aloof from society and only draw attention to what’s wrong with it, when there does not seem to be even a hint of empathy for those who doubt, question, and hurt, the results are predictable. Postmoderns, more than their predecessors, are less willing to endure such attitudes.

Our challenge is to build relationships with others, learning to connect with them. These efforts must never be manipulative or forced but rather expressions of a sincere concern for and enjoyment of our fellow-human beings. Our apologetic, in other words, must embrace the idea that belonging often precedes believing, and faith often develops best when it takes place within the framework of an already established bond. No matter how accurate our doctrinal beliefs or precise our theological formulations, it is imperative that we love and accept people in Jesus’ name. In a postmodern world, a community of unconditional love is one of the strongest apologetics we can provide, for only within integrity-laced, caring relationships can we truly show that Jesus is Lord.[15]

Sacred Apologetics: Encountering God through mystery

Moderns tend to approach life in a rather dogmatic fashion, treating some of the more difficult questions of truth and life as if they are easily answerable. Part of this is understandable, for God has indeed revealed Himself to us. Given that He is a God of truth, it makes sense that we would be confident about what He has shared with us.

That God reveals Himself is no surprise to Christians. On the other hand, believers have not always been willing to admit, or even cognizant of the fact, that many things about God are not easily deciphered. Though He has revealed many things, “the secret things” are hidden from our view (Deuteronomy 29:29). The Lord is a deity who both reveals and conceals (see Deuteronomy 29:29).

Postmoderns, some who have grown skeptical of overly confident claims, tend to reject anything that sounds too dogmatic, (sometimes to the point of embracing outright skepticism), preferring a humbler approach to knowledge. This does not mean that postmoderns themselves are necessarily more humble than their predecessors. It does mean, however, that their general philosophy of life is one in which close mindedness and unnecessarily narrow views are despised.

This dovetails nicely into a Christian worldview. Scripture not only provides parameters for living and truths for believing, but it also declares that many things defy the creature. One avenue by which we can approach matters of faith, therefore, is to recognize, even embrace, this fact of human ignorance in the presence of God. A Christian apologetic is fortified by the idea that we can only grasp deity in part, that the Lord will always exceed our efforts to comprehensively understand Him.

A part of our apologetic strategy, therefore, will be place life’s mysteries with the broader context of an often mysterious God.[16] This mystery template enables us to consider the difficult questions we encounter in a humbler fashion. Likewise, to the degree that we show ourselves humble, it affords us the opportunity to speak with more boldness about those matters which are not hidden from us.

Can we not revel in the fact that many things about our Creator are far beyond us? Would it not be conducive to building relationships for us to admit that there are often times when we, too, “don’t get it”? Indeed, would it not be refreshing for us to exhibit an attitude of combined humility and confidence? Yes, we know some things because God has revealed them to us; these must be humbly and appropriately shared. But, other things exceed our understanding, and even the things we truly know about God are enveloped in deep mystery. Such is the case when dealing with the great “I am.” As Paul once wrote: “We know in part” (1 Corinthians 13). Isaiah puts it this way: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word” (66:2). A postmodern apologetic is one that invites others into the presence of a knowable but also mysterious God.

Notes

11. A number of preliminary remarks are in order. (1) This is neither an effort to criticize those not inclined to move in a postmodern direction nor a naive claim that moderns have never engaged in any of the efforts mentioned below. The point, simply, is to recognize some positive ideas that have been brought to light in this era. (2) There is no intent here to become so enamored with postmodernism that it becomes a theological version of political correctness. If moderns made some foolish decisions, postmoderns are just as liable to error. (3) The idea here is not to leave behind the best features of modernity. It is never enough to give mere lip service to the best ideas of previous generations. We must, rather, retain whatever is valid from any era, while also looking to see what new things are available in our day. Though the emphasis here will be, as it should be, on postmodern inclinations, a fully orbed apologetic will not fail to embrace modern ideas, as well. Indeed, some supposedly modern concepts, ideas that received much ink and were prominent during the modern era, are actually quite biblical in origin. To this degree we must approach postmodernism not as an end-all but as another (important) aspect of our journey. (4) The key in all of these postmodern ideas is not simply to look or act postmodern, as helpful as that might be. The point, truly, is to locate God’s activity in our age. What postmodernism does, in other words, is drive us back to our sacred texts wherein we discover that some of what is taking place around us is actually quite consistent with Scripture. Our goal is to hear God’s voice as it echoes across time, listening for reverberations that come to us via this postmodern time.

12. Emergence is a term often used to describe the new and sometimes unconventional realities that are emanating from people and groups that are postmodern in orientation. It basically depicts the unprecedented changes that are taking place in society in general and within segments of the church. For a brief discussion, see Kimball, The Emerging Church, 13-17.

13. Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996), 168-169.

14. What is genuine community? Be like us? Join us? Force yourself into our mold? There is, of course, a sense in which we want people to see the love and truth of God in us, as it is displayed in our relationships. This, however, is only a part of what is necessary. Our apologetic, in other words, must entail far more than “join us at church.” What’s more, we must not be so naive as to think that we can manufacture some sort of artificial place of belonging. More relevant, or so it seems to me, would be a concerted effort to simply love our neighbors. Not love as a means of coercing a decision, not love in order to get others to join our congregations, not love as a tool of religious manipulation, but simply love in the name of Jesus. A postmodern apologetic is one that provides each day an environment where the people we encounter can feel comfortable, accepted, and (hopefully) willing to journey with us.

15. What is genuine community? Be like us? Join us? Force yourself into our mold? There is, of course, a sense in which we want people to see the love and truth of God in us, as it is displayed in our relationships. This, however, is only a part of what is necessary. Our apologetic, in other words, must entail far more than “join us at church.” What’s more, we must not be so naive as to think that we can manufacture some sort of artificial place of belonging. More relevant, or so it seems to me, would be a concerted effort to simply love our neighbors. Not love as a means of coercing a decision, not love in order to get others to join our congregations, not love as a tool of religious manipulation, but simply love in the name of Jesus. A postmodern apologetic is one that provides each day an environment where the people we encounter can feel comfortable, accepted, and (hopefully) willing to journey with us.

16. Rudolph Otto popularized the idea of the mysterium tremendum, the awful mystery. The basic idea is that God can be encountered in ways that transcended (not contradict) the rational.

apologetics in a postmodern era (part 2)

This is the second in a short series of articles on the subject of Christian apologetics in a postmodern world.

A Postmodern Apologetic

A postmodern apologetic is one that takes seriously the challenges and questions that are integral to today’s cultural environment. Though careful to guard against influences that might prove harmful, it is important to look with discerning eyes for indicators of God’s presence in this era. What current ideas and cultural inclinations are evidences of His presence? Where has He left His “finger prints” on this world? These and related questions demand that we consider afresh the manner in which we “give an answer for the hope that is in us” (1 Peter 3:15). We must begin, in other words, to envision a postmodern apologetic.

Postmodern Pause: Avoiding Naivete When Encountering Popular Ideas.

Before proceeding, however, it is important to mention a number of potentially harmful influences of postmodern thought. Some of the more virulent forms of postmodernism, reject anything like an all-encompassing universal standard in favor of local “truths”; what we are left with, in other words, is nothing but the opinions of individuals and communities.[7] Likewise, extreme versions of deconstructionism deny that words actually reflect, in any meaningful way, the genuine state of affairs to which they supposedly point. According to some, this renders impossible the discovery of anything (or Anyone) via written texts.[8] A related contention is that all truth claims are, at their heart, efforts to exert power and gain control. Whenever a person promulgates a belief system, his ultimate intent is to get others to fall under his sway. The name of the game is power and control.[9]

In seeking to counter extreme claims, the church must neither succumb to relativism nor exaggerate its own grasp of the truth. On the one hand, Christian presuppositions insist that truth is accessible through common and special revelation; in other words, God can indeed speak, and we are able–by his providence, gifts, and grace, and because we are made in His image–to hear Him. On the other hand, it is essential to acknowledge the inherent limitations in all human knowing; though God has spoken, we are apt–due to human limitations and divine transcendence–to miss what he has said. The quest for knowledge, therefore, must be tempered with humility, and boldness must be tempered by a recognition that the truths of which we speak are enveloped in great mystery.

In learning to deal with these issues, it is important not to over react or become condescending. Too many apologists have taken an overly critical stance toward postmoderns and, instead of attracting them to the faith, have actually driven postmoderns farther away. Dulles, in describing certain groups, refers to this as an “overanxious defensiveness”[10] As believers and apologists, we must remind ourselves that our responsibility is not simply to be right but to “speak the truth in love” (Ephesians ). Likewise, and even more importantly, we must remain open the better postmodern themes, looking for God’s imprint in our world.

Notes

7. The problem with this type of pluralism, however, is that in the desire to accept all avenues to God it actually detracts from the significance of the unique One described as “the way” (John 14:6).

8. If, as some assert, no text (or spoken word) points to a reality beyond itself, if it is impossible to arrive at anything resembling objective reality, then radical postmoderns themselves are forced to allow their extreme views of deconstructionism to be deconstructed. Playing by their own rules, they must either admit the limitations of that which they proclaim with certainty (religious and philosophical pluralism, deconstructionism, etc.) or else allow for the possibility of objective truth claims. In other words, deconstructionists cannot actually live according to their own philosophy, since to do so would undermine the assumption that readers can actually understand their writings. Orthodox Christians, of course, affirm that language does refer to something, that the canonical Scriptures disclose truth, and that there is something (and Someone) behind the biblical texts. Indeed, believers have long declared that the biblical documents are intended to reveal their author.

9. In response to this contention, it would be foolish to deny the human tendency to seek mastery over others and to bolster one’s position and reputation; Christians have often been guilty of this very thing. Still, this need not deter those whose quest is to see things the way they really are. Though no creature knows truth perfectly, it is possible, by God’s enablement (Psalm 25:4-5, 8, 12), to know perfect truth adequately (John 8:31-32; 17:17). Furthermore, the fact remains that the allurement to power, though real and unavoidable, does not actually prohibit the acquisition of knowledge. Finally, it is important to recognize that the temptation to control is found among all human beings, including radical postmodernists. If their declarations are to be taken seriously, then the books they write and the lectures they deliver are likewise efforts to control. The irony is remarkable.

10. Avery Cardinal Dulles, A History of Apologetics (San Francisco, CA: Ignatius Press, 1999), 323).

apologetics in a postmodern era (part 1)

This is the first in a short series of articles on the subject of Christian apologetics in a postmodern world.

Introduction

Society is experiencing a monumental cultural shift as it moves from a modern to a postmodern paradigm. Today’s priorities have changed, and the way we think has changed, as well. Dogmatism is out, and inclusion is in. Community has replaced individualism as a dominant theme. Certainty and confidence must compete with an increased skepticism and cynicism. Though these are surely generalizations, they reflect some of the current trends. In such a world, what role is there for Christian apologetics [1]? Can, indeed should, the faith be defended in a world that frowns upon anything dogmatic? In this kind of world, what strategies are available for doing apologetics?

The postmodern shift has prompted a number of responses. Some, who are keenly aware of the multiplicity of available religious opinions, have grown skeptical of the existence of truth at all, finding it difficult to choose from among the options. Others advocate a “level playing field” in which all (or at least many) belief systems are given equal status. Still others have decided to staunchly defend traditional ways.[2]

Given our current social environment, it is difficult for many to imagine that any one option might be more valid than the others. Furthermore, the overly dogmatic (and sometimes arrogant) claims of certain segments of the church have caused people to question the beliefs of those whom they already view with suspicion. It can be exceedingly difficult to locate what truly matters in a pluralistic world, and it is wearying trying to proclaim and defend the faith within a society that celebrates the equality of nearly all views and decries anything that sounds universalistic.

As the church seeks to live faithfully within today’s cultural milieu, it is imperative to honestly and creatively address the contemporary situation, giving “a reason for the hope that is in [us]” (1 Peter 3:15). How, then, should we do apologetics? What might a postmodern apologetic look like?

In seeking to answer these and related questions, it is important to locate contemporary themes that are consistent with a Christian worldview. Ultimately, however, this is a search for the living God, listening for his voice in the world around us. May we give us “ears” to hear.

The Postmodern Shift

But before we consider some of the available options, it is important to get our bearings. Any discussion of a postmodern apologetic must first understand postmodernism. What is this postmodern shift?

During the modern era (1500-1960), a number of pertinent ideas flourished, including a reliance on logic, a focus on the individual, an emphasis on the printed word, and an attitude of confidence regarding knowledge claims. All of these tendencies proved useful and yielded many benefits.

The problem with modernity, however, was that these features were often exaggerated to the point of imbalance. Logic was employed with such zeal and confidence that it fostered hubris, and other avenues of discovery (e.g., intuition) were discounted as issues of faith were approached in a more-or-less rationalistic fashion. Likewise, an excessive individualism led to a neglect of the corporate and a proneness to “do it yourself” spirituality.[3]

As increased numbers came to recognize the abuses of the modern era, a new attitude began to take shape. Given that this was, at heart, a reaction against the prevailing tendencies of modernity, the cultural shift came to be known as postmodern. Long describes postmodernism as a “moving away from reason by the autonomous self and moving toward relationship in community.”[4] Smith adds that it includes such ideas as intuitiveness, skepticism, personal experience, and community.[5] Though defying simple explanation, postmodernism[6] can be understood as the pervasive cultural reaction against the tendencies of the modern era. In light of these changes, our task will be to consider what a postmodern apologia might entail.

Notes

1. Apologetics, from the Greek word apologia, is often described as a reasoned defense of the faith. But this defensive approach must be supplemented by a more positive outlook in which the believability and attractiveness of the faith are highlighted.

2. Here, we will seek a balanced approach. On the one hand, there are certainly aspects of a modern apologetic that were either inappropriate or will have little impact in a postmodern world. On the other hand, there is no need to jettison the best features of modernity (or any other era). Since postmodern apologetics is the focus here, that will occupy most of the discussion. But the current setting in which we find ourselves must never become so narrow in focus as to exclude the wisdom of the past.

3. Of course, not all that is modern is bad, and some contemporary thinkers have taken an overly reactionary stance, ignoring or at least minimizing the positive features of modernity. In our desire to avoid that which is harmful, we must not reject the positive aspects of previous generations.

4. Jimmy Long, Generating Hope: A Strategy for Reaching the Postmodern Generation (Downers Grove, IL: InterVarsity Press, 1997), 61.

5. Chuck Smith, Jr., The End of the World . . . As We Know It (Colorado Springs, CO: Waterbrook Press, 2001), 46-47. See Smith’s excellent discussion, 45-62.

6. Postmodernism has its proponents and its detractors. Philosophers, theologians, and others have varying opinions regarding this phenomenon. Though a good deal of this can be traced to the presuppositions of the individual, it is nonetheless true that postmodernism is an idea that is difficult to define. This, in turn, has led some to delineate different forms or types of postmodernism. Though somewhat simplistic, postmodernism can be separated into “soft” and “hard” versions. Hard postmodernism, which is the more radical type, is difficult to maintain on a Christian worldview. Soft postmodernism, on the other hand, is much more amenable/conducive to faith, providing a number of potentially beneficial avenues of thought.

the path

Is anyone nice
or partially kind?
No self in the picture
seems so hard to find

Everywhere looking
with honesty rare
Where are the chosen,
the ones who do care?

Here is a big shot,
who must get ahead
What will he think
when he’s buried and dead?

All of us falter
weak we can be
hope then arrives
and faith is the key

Searching for truth
and tapped into livin’
strength comes from grace
that is only God-given

Hope paves a way
though often there’s weeping
light through the dark
by grace we are keeping

Purpose, desire
Lord driven are we
prodded by love
that descends from the tree

Perfect, I sense it
echoes I’m hearing
seeing by faith
with invisible peering

Lord, pave my path
make it smooth, make it real
flow through my soul
so your presence I feel

i need God

Sometimes, it’s as plain as day. I need God.

I need him to guide me, to provide for me, to rescue me, to forgive me, to encourage me, and a whole lot more.

There are many things about life that I do not understand. People, circumstances, and my own heart–all of these are prone to mystify me. Again, this is why I need God.

The Lord knows that I am often feeble and just plain goofy. He knows that I sometimes think in a way that is lacking in faith. Therefore, once again, I need God.

“Help me Lord to rely on you fully, to trust you completely, and to walk in your ways consistently. Enable me to be a genuine blessing to those you send into my life. And when I mess up, please pick me up and set me back on the right path. Thanks for putting up with me!”