Encountering The Truth
I have been in two minor earthquakes that left me safe but scared. Both were strong enough to shake the house, rattle pictures off walls, and break dinnerware. Once they were over, while they did cause momentary anxiety, life continued as normal. Neither was even close to being as life-altering as the big earthquakes that devastated Haiti or Mexico City.
In Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault, Stephen Hicks is not describing a minor tremor, but the kind of quake that is crumbling the foundations of civilization in the West. Hicks sees postmodernism as an ideological movement meant to destroy Western Civilization. The author writes, “Many deconstruct reason, truth, and reality because they believe that in the name of reason, truth, and reality Western civilization has wrought dominance, oppression, and destruction.”[1]
In simple terms, the primary ideas of modernism, or Enlightenment Philosophy, are naturalism, individualism, reason, science, and liberalism.[2] Consequently, these gave birth to liberal democracy, capitalism, science, and technology. The benefits of modernism were tangible. The author notes, “As a result, individuals were becoming freer, wealthier, living longer, and enjoying more material comfort than at any point before in history.”[3]
However, not everyone was happy with modernism. Postmodernism attacks all the main philosophical underpinnings of modernism and, therefore, attacks the way of life in the West that we’ve come to accept as normal. He writes:
Postmodernism’s essentials are the opposite of modernism’s. Instead of natural reality—anti-realism. Instead of experience and reason—linguistic social subjectivism. Instead of individual identity and autonomy—various race, sex, and class groupisms. Instead of human interests as fundamentally harmonious and tending toward mutually-beneficial interaction—conflict and oppression. Instead of valuing individualism in values, markets, and politics—calls for communalism, solidarity, and egalitarian restraints. Instead of prizing the achievements of science and technology—suspicion tending toward outright hostility.[4]
While these certainly threaten modernity, I would like to explore how the church might capitalize on the force of postmodernism. I realize that I’m shifting metaphors here, but conceptually, I ruminated on the technique behind the sport of judo as I read this book. The idea is that a combatant should seek to turn an opponent’s force to one’s advantage rather than oppose it directly. Perhaps there are some ways in which the church can use the force of postmodernism as an advantage for the gospel rather than attempting to oppose it directly. Instead of trying to meet postmodernism with equal force, perhaps we can use the force of postmodernism to advance the gospel. For the remainder of this blog, I’d like to explore postmodernism’s attack on naturalism and how this might be used to advance the gospel in a postmodern world.
Reason and Revelation
The author notes, “Epistemologically, having rejected the notion of an independently existing reality, postmodernism denies that reason or any other method is a means of acquiring objective knowledge of that reality.”[5] While reason plays an important role in our faith, it is not the primary means to knowing God. In the biblical tradition, knowing God is not purely an intellectual pursuit.
Throughout the Scripture, God’s special revelation plays an important role in knowing Him. Jesus says to the Father, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.”[6] Knowing God is not gained through reason, primarily, but through special revelation. Earlier, Jesus said to his disciples, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.”[7] Further, the apostle Paul tells us, “What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us.”[8]
Teaching people to become aware of the presence and work of God, and to embrace his supernatural work, is not contradictory to a rational approach but rather opens the doorway to God for those who are suspicious of rationalism. In Discernment, Henri Nouwen writes, “Discernment is a spiritual understanding and an experiential knowledge of how God is active in daily life that is acquired through disciplined spiritual practice. Discernment is faithful living and listening to God’s love and direction so that we can fulfill our individual calling and shared mission.”[9]
The Christian faith’s experiential and supernatural nature could be emphasized more in a world hungry for experience. Shaila Visser, director of Alpha Canada, spoke at the General Assembly for The Alliance Canada last summer. She said that author Tom Holland noted that he expected Christians to preach “the weird stuff”. To Holland’s disappointment the church didn’t preach enough of the supernatural.[10] She then asked us, “Why do we not see more of the weird stuff?” It seems that the world is looking for Christians to offer them the ability to encounter God.
When Wendy and I walked the Camino last summer we decided that we wanted to become more aware of the opportunities to pray for people and with people. We encountered people from all over the world who were willing to talk about faith and were willing to receive prayer. Wendy and I took opportunities to pray for healing for those who were sick or hurting a few times on our journey. We offered and no one refused. One young woman texted us a day later and reported that her hip was healed the day Wendy prayed for her. All of the people we prayed for are open and hungry for more.
So while a postmodern world has rejected absolute truth, the Christian tradition invites people to an encounter with the one who says, I AM THE TRUTH.[11] Could it be that Christianity is not threatened at all by postmodernism’s rejection of rationalism but is perfectly positioned to help people experience the Truth? While a Western worldview may be crumbling, Christianity is not.
[1] Stephen Ronald Craig Hicks, Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault, 1. ed, expanded ed (Roscoe, Ill.: Ockham’s Razor, 2011), 12–13.
[2] Hicks, Explaining Postmodernism, 22.
[3] Hicks, 22–23.
[4] Hicks, 24.
[5] Hicks, 16.
[6] The Holy Bible: New International Version (London: Hodder and Stoughton, 1979), John 17.3.
[7] The Holy Bible, John 14.26.
[8] The Holy Bible 1 Corinthians 2:12.
[9] Henri J. M. Nouwen, Discernment: Reading the Signs of Daily Life, 1st ed (New York: HarperCollins Publishers, 2013), 3.
[10] Tom Holland to Christians: Preach The Weird Stuff!, 2019, https://www.youtube.com/watch?v=_gG_adjdx9w.
[11] The Holy Bible, John 14.6.
About the Author
Graham English
I was born in Cape Town, South Africa 30 minutes from Table Mountain, the Indian Ocean and the Atlantic Ocean. My family immigrated to Vancouver, Canada where I spent my teen years, met Wendy, and got married. We now live on the Canadian prairies in northern Alberta. I think God has a sense of humour. I'm a follower of Jesus, work in leadership and church development, love my family and walk a lot.14 responses to “Encountering The Truth”
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Graham,
It seems that you are suggesting a return to Pre-modern thinking, where mysticism and supernaturalism play a more important role. I believe that the enlightenment and modern thinking has enabled us to become more like Doubting Thomas, or at least me. I hear stories of my son’s friends seeing demons, even your story of the woman being healed after your wife prayed for her and I try to explain it away.
This actually remind me of a book- Don’t Sleep There Are Snakes by Daniel Everett. Everett a Moody Bible Institute Graduate went to Brazil to live among and witness to a tribe. But the people in the tribe would not believe anything unless they had experienced the event or personally knew someone who had. So when he tries to tell them about Jesus and his death and resurrection, it fell upon deaf ears because no one had any experience of seeing Jesus. Everett himself ended up losing his own faith.
How do I become less rationale about spiritual matters, but at the same time, not get carried away, seeing the devil behind every curtain?
Hi Jeff, I’m not sure it’s about becoming less rational but about being open to the work of God’s Spirit in and around us. When we talk about a biblical worldview, we have to recognize the role of special revelation and the supernatural nature of God. This doesn’t mean that we don’t use rational arguments but rather recognize that God will work in ways that cannot be explained.
My wife was recently healed from numerous allergic reactions to foods. Many attempt to explain that away using a more rational explanation. However, it was clearly related to someone praying for her this summer. As a result, she now walks in freedom.
Hi Graham,
From a Pastor’s perspective, how can Christians effectively balance the use of human reason as a God-given tool while ensuring that divine revelation remains the ultimate foundation for truth?
Great question, Shela. I think reason and revelation are likely complementary and work together. Not one over the other. If one has a worldview that allows for the supernatural work of God, then it doesn’t contradict reason.
As well, I would add that reason must be submitted to Him. As with any gift or tool, we must worship the giver not the gift itself.
Hi Graham,
As with any cultural movement, there are components that are aligned with Christ, and components that run counter to Christ. Have you been able to discern what parts of premodernism, modernism, or postmodernism align with Christ?
Hi Christy, that’s a great question, and I’m not sure I can answer it as well as I’d like to in this response. Briefly, here’s how I think there can be alignment…
Premodernism and Christ
– openness to a supernatural world
– emphasis placed on the collective community rather than on the individual.
Modernism and Christ
– the integrity, value and freedom of the individual.
– a focus on reason and seeking to understand the Creator through reason and scientific discovery.
Postmodernism
– experience over rationalism. Jesus says, “I am the way, the truth, and the life”. He is the way, not an objective body of truth.
Hi Graham, Thank you for this thoughtful post—it gave me a lot to reflect on. I especially resonated with your statement: ‘While reason plays an important role in our faith, it is not the primary means to knowing God. In the biblical tradition, knowing God is not purely an intellectual pursuit.’
I’ve often defaulted to a more knowledge-based approach to faith and tend to underestimate the power of experience. What has helped you open yourself up to experiencing God rather than just pursuing Him intellectually?
Hi Elysse, I have to admit that knowledge and a rational approach are my natural default. To be honest, I experience God through a rational approach, but not exclusively.
I think the turning point for me was the infilling of the Holy Spirit and then a lifelong pursuit of the Spirit-filled life, that included learning to listen to the voice of God. Daily, that looks like disciplines that are more meditative such as solitude, silence and listening prayer along with Scripture reading called Lectio Divina.
As well, I have a continuist view of Scripture – I believe that all of the spiritual gifts are available and operate today.
Thank you, Graham, for looking at this concept of postmodernism through a Christian lens. You mentioned, “Teaching people to become aware of the presence and work of God, and to embrace his supernatural work, is not contradictory to a rational approach but rather opens the doorway to God for those who are suspicious of rationalism.” What your blog describes is the ongoing ideological battle between scientists and believers – Is Jesus real? Prove it.
How do you teach rational thinkers in a postmodern world to recognize the presence and work of God?
Hi Jennifer, I am not convinced that science and God are contradictory and know of many scientists who are becoming convinced of this.
I think teaching rational thinkers to experience God would mean that they would have to recognize that there is an omniscient and eternal One who transcends our rational abilities. God says in Isaiah, 8 “For my thoughts are not your thoughts,
neither are your ways my ways,”
declares the Lord.
9 “As the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.”
A rational thinker doesn’t have to give up being rational but has to realize that God is greater than the sum of their thoughts.
Grahaam I enjoyed this and how you linked postmodernism’s attack on naturalism and how to advance the gospel in a postmodern world. I am going to have to see Preaching the Weird stuff. As skepticism is always present how do you engage with a person who fully embraces postmodernity?
Daren, Post modernists don’t like to be told what to believe but they are open to experience. I usually invite them to open themselves up to the experience of God through community, prayer, scripture reading, worship. I have found that these done authentically and relationally are compelling to the seeking postmodern.
Hi Graham,
I invited a 20-something pastor to speak to my groups a couple of times. She emphasizes that her generation is SO hungry for authentic spiritual experiences. It sounds like all the skepticism has them anxious for an alternative as you describe.
Thanks, Julie. I think Jesus actually invited his disciples to experience him before they believed. “Come and see” is a compelling invitation for a post-modern, rather than “come and believe”.
We must also leave room in our churches for those who doubt. I am convinced that Jesus loves doubters aka Doubting Thomas.
When we make space for people to come and see without the pressure to believe and leave room for doubt, post-modernists seem to feel welcome.