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.