Documente Academic
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Documente Cultură
IN
'I'HREE ,1,IOVEI'IENTS
AIOVEII{EAIT
Postmodern
Pal e o - otho dox S p irit uality
Irt'.
W.
have now come full circle to the recapitulating motif that best unites all these manifold sttbtl'rcmes: postmodem
evangeltcal spnrualiry. The tradition-grounded believer is tryingto extract
some sense out of what seem to be unprecedented mutations in the church.
This is my "take" on emergent classic Christian spirituality wirhin the
current cultural theater.
Terminal Modernity
Explaining an Odd but Usgful Phrse
It is an odd, but useful, phrase: postmodem evangelical sprtuatifit.
t09
REQUTE4:
,O S7 M
OD E
IIN PA LIA.
A R?'{ O DOX
YRTT' UA
I,T 7' Y
or:
old-line
tlt
lasted long enough, and the survivors are called to be about living'
persevering, and rebuilding, attentive to the Spirit's counsel.
What makes this evangelical consciousness pol is the fact that it iS
no longer intimidated by the once-dominant voices of "mod rot"-the
putre$zing phase of modern ideologies. Many Christians in the uni*
versity hiv doubly paid their dues to modernity. Now they search for
forgoiten wisdoms lng ruled out by the narrowly fixated dogmas of
Enlightenment empiricism and idealism'
There is no way for us to reflect upon modernify except amid the
collapse of modernity. There is no need for believers in prevenientgruce,
convicting gnce,justi$zing gace, and sanctiffing grace to despair over
the folliei nd absurditiei of modernity. There is no reason to fight
something aheady dead. So I do not consider myself antimodern. I
celebrateih. prorid.n.e of God, which works amid the world that must
suffer and live amid the wreckage strewn in the path of once-modern
ideologies.
daily meditative study of the written word under the guidance of the spirit;
o an earnestlife of personal
and petition for grace and use of the means of grace in common worship;
complete yielding of the mind, heart, and will to the glory of God.
112
world.
It might be possible, and perhaps edi$zing' to speak in other ways of
the postmodern recovery of classical Christian through the restoration
of Anglican spiritualiry or the Eastern Orthodox tradition, or post-Soviet
Russin Christianity. But in the present crisis it seems most fitting to
focus primarily on current evangelical strains of the postmodern rediscOVery of ancient ecumenical Christianity. The European and American
old-line Reformed and Lutheran traditions have already had their go at
theological renewal in the five decades of Reformed neo-orthodoxy
of the period from 7920-70. But those days were never celebrated
heartily by other more marginalized American evangelicals or the
heirs of the revivalist and sanctificationist traditions.
ln 7979I committed myself to a postmodern paleo- ortbodox Agenda
ibr Theologt, which has by now extended into a continuing project of
writing-a ponderous armload of printed matter. Anyone who reads my
Pastoral Iheologt or Systematic Theologt will be up to the armpits in
references to the Christian writers of the first millennium. Throughout
the years following Agendafor Theologt I have not lost my zest for
unoriginality. I am trying to take to heart Paul's admonition: "But even
if we or an angel from heaven should proclaim to you a gospel contrarY
to whnt lheteran, from which we derive our word heterodoxf we proclaimed to you, let that one be anathema! As we have said before, so
now I repeat, if anyone proclaims to you a gospel contrary to what you
received [other than what you received from the apostles], let that one
l13
7i
REQUIEtuI: A LATWENT
IN THREE I\|OVEL4ENTS
114
{i.sm, were advertised, hyped, and peddled. These ideas have invaded and to some degree temporarily conquered many disciplines
in academic communities, including those founded by evangelical
t'rlucators (to name a few: Northwestern, syracuse, princeton, the
Llniversity of Toronto, Texas christian university, wake Forest, the
tlniversity of southern california, Boston university, American
llrriversity, Dickinson, Oberlin, Wesleyan, Duke, Emory, and DreW
rttttl the list could continue for two pages).
'l'hc spellbinding efficary of this ideorogicar spin
on modernity had its
tsccndancy roughly within the bounds of the two-century epochal
rlcf inition of modernity as a duration. we are narrowing down to the
lrntc of our target, which is a moral dnouement.
t15
Cn There Be a Smple,
Unpretentious Dgfrnton
o1f
Pos tmoderng ?
I have learned, when avant garde academics bandy about the term
postmodern,that it is usually more accurate to strike postandinsertultra.
For guild scholars, postmodern typically means simply hypermodern,
where the value assumptions of modernity are nostalgically recollected
and ancient wisdoms compulsively disregarded. Meanwhile, the emergent actual postmodernity that is being experienced outside the ivory
tower is not yet grasped or right$ appraised by those within it. The actual
crisis after modernity is least understood by card-carryingultramoderns
who may talk a fine game of postmodernify, yet still cannot imagine
modernity ending.
So I do not at all mean by postmodernity what many academics
mean-deconstructionis t literury criticism and morally daze d relativistic
nihilism. That is what I call ultramodernity, which still despairingly
thinks these modern patterns will replicate endlessly. Rorry Lyotard,
Foucault, and Derrida are ultramodern pundits and satirists who wrongly
fancy themselves postmodern. Although they think of themselves as at
the end of modern consciousness, their philosophical commitments and
value judgments show the very kind of nihilistic relativism that characteizes ultramodern despair.
Why has it occurred that the most common way of naming the despair
of ultramodernity in its most extreme defensive mode is "postmoderniV"? Because the ideologz of automatic progress has glazed their eyes.
Shouldn't we just give up on the name postmodernQt if this word has
become so badly co-opted? Isn't the term too tainted? Why do I insist on
using the term accurately? I think it is out of defiance more than anything
else, since I have been using the term in this way since 1968, long before
the polymorphous perversity of Foucault became an object of general
curiosity.
motifs:
117
sin and grace are misplaced. The lonely self is cut off from community.
Personal life is damned to seek meaning alone. The cities and families
and politics of terminal modernity are now being forced to live with the
embittered consequences of this idolatry.
Second, Narcissus was the beautiful youth in Greek mythologz who
pined away for love of his own reflection. Narcissism is excessive interest
in one's own comfort and importance. Its result is moral numbness
(nark) , stupor. Hedonists were a sect of Greek philosophers who placed
the highest happiness in gratification of physical desires. Hedonism
holds that pleasure (hedon) is the principal good and the aim of action.
The reductive naturalism of the tradition from Hobbes and Hume through
Freud to Skinner is proving to be a narrow new dogmatism that in the interont
of identi$ring natural finite material and efficient causality denies freedorut
and abolishes all forms of purposeful antecedent and final causality, and thuf
misunderstands human accountability.
Of
Finally,
by
crats) are tardy in grasping the moral sensibilities that have long since
been grasped by those being more intentionally reformed by classic
evangelical disciplines. These old modernities are impotent, unfit to
modernity.
Terminal modernity is being forced to live with the disastrous social
fallout of its own relativistic assumptions: moral anomie, the forgetfulness of final judgment beyond history the reduction ofl all moral
claims to a common denominator of mediocrity. These losses result
from the aruogantdogma of absolute moral relativism. This ideolory
is absolutely intolerant of anyone asking rigorously about that One
in relation to whom all relatives are themselves relative. It is to this
One that Jews and Christians have prayed, confessed, and sung praise,
and upon whom their best minds have reflected and delighted for
millennia-the infinite One in relation to whom all finite contingencies
are contingent.
Old-line liberal Protestant congtegations and families have suffered
more deeply than have evangelical, pietistic, and Orthodox communities
from the pretense that all value judgments are equally legitimate, and
that all ideas being born equal are interchangeably acceptable, since
presumed to be exhaustively formed by social determinants, without any
transcendent or eschatological or even moral reference.
Crisis as Opportunty
These four patterns are woven together into an ideological predisposition that still sentimentally shapes the knowledge elites of the liberal
Protestant ethos, especially its politicized bureaucracies and academic
good and useful form of analysis merely because Marx made it abad
and reductive systematic principle that has caused untold suffering.
I do not imply that Marx will have zero influence in the future, but
certainly the history of Marxist experimentation has so many strikes
against its recovery that it will take some generations of slow forgetting
even to venture toward a marginal, sentimentalist revival. I do not mean
that Freud will have no influence, but the once awesome tidal wave of
the Freudian triumphalism has who subsided, due primarip to its poor
record of therapeutic outcomes.
These are the key terminal modern ideologies that are despairingly
trying to drag themselves into the postmodern world. All four voices in
this dismal quartet are quintessentia modern, not postmodern.
The transition into the world after modernity may last many decades'
Few processes in history happen quickly, and none irreversibly. Now we
see only a deepening crisis. But out of it by grace is coming a society less
deeply enamored of the illusions of modernifi2.
The Lberated Dinosaurs :
REQUIEM: A LAMENT
IN
THREE MOVEiIIENTS
So What Happens
After Modernity?
If these whimpers echo the dying modern agony, what are the birth
cries of postmodernity? History does not stand still. It is always confronting the people of evangelical communities with new constraints,
emergent options, and impending requirements. The challenge today is
not the same as in the days of fustin Margr or Athanasius or Mother
Theodora of the Desert or lohn Wycliffe or Phoebe Palmer.
t25
REQUIEM: A LAI4ENT
IN
THREE MOVEMENTS
futures over to designer-elites who tend always to plan their own interest
first into any projected social design. They will be more attentive to
modest, incremental shifts toward proximate justice than on supposed
total revolutionary redefinitions of the universal human order. This
requires a scaling down of social planning and a scaling up of personal
accountability.
Christ changes human history one by one, one person at a time,
Christian realism seeks organic changes grounded in particular rooted
social traditions rather than in pretenses of massive social engineering
on the premise that no adequate neighborhoods or families or communities of prayer ever existed previously. Christian realism is more apt to
invest confldence in personal, accountable communities than to look
always toward macrocosms of central planning or bureaucratic solutions
to ground level local and domestic problems.
After-modern evangelical spiritualify will be searching for the recovery of family stability, for abiding marriages, for decent environments
for the nurture of children. Christian realism will be looking for ways to
benefit from the social experience of multiple generations, not merely
from our own fleeting generation. The trajectory of postmodern recon*
struction, in short, promises to be an organic approach to incremental
change grounded in traditionally tested values. It will be formed less by
abstract rationalistic schemes than by concrete historical experience.
The new Christian realism will nurture the incremental increase of
It would be wrongheaded to infer that every aspect of modern consciousness is dead ortltatall social and political achievements of the last
two centuries are lost. Modernity is not dead in the sense that all its
repercussions and Consequences are over, but in the sense that the
idological engine propelling the movement of modernity is broken down
irreparably.
what, then, is redeemable about modernity? lf modernity is in spirit
dead, is it possible to speak of aspects of modern consciousness that are
salvageable and worthy of emergency ttiage? Many ambiguous institutionaf residues, cultural souvenirs, and intellectual remnants of Christi-
postmodern Christian families will continue to benefit from modernity's communication devices, fiber optics, and nuclear medicine. We
have not seen the end of virtual reality or bar-coded plastic cards or
bioengineering or hard rock. This is all modernity, and who would be so
foolish as to suppose that it is either unambiguously evil or obsolete?
But can it save from sin or render life meaningful or heal guilt or arrest
boredom or liberate from idolatry? It is foolish to claim too much. With
each modern technological advance comes a heightened temptation to
treat each limited good as if absolute and to use neutral technological
means for ambiguous moral ends. only the consummate and unconditional source of all good is worthy of worship.
127
SPIRITUALITY
POSTMODERN PALEO'ORTHODOX
REQUIEM: A LA],TENT IN THREE MOVEMENTS
,itigut.
and calmed by the premise that the Holy Spirit has determined
the
to cntinue enabling te fiveliness of the body of Christ. On$ on
hypotheszel premise of the dqfautt oJ the Holy Spirit could the
-fottrty
"
tUa-*i people come to notng. This is the least likely premise in the
expresChristian nderstanding of history. Special forms and temporal
Body
the
not
sions of the church are-constantly coming to nothing, but
of Christ being enabled by the Holy Spirit'
Idolatries Divested
Many fashions and styles of modernity have appeared, thrived,
The death
languished, and expired since the flourishing of PeterAbelard.
Calvin'sof Jnce -modern Aristotelian scholasticism was aheady a factby
time. The via mod.erna of nominalism died with the emergence of
Descartes. Later afi ascending vi mo derna-Cartesian rationalism-in
time faded with the emergence of the empiricist tradition' Latet a
the emersucceeding vta modema-ewtonian physics-recededvith
g.n.. of insteinian physics and reltivity theory_and the advent of
of Victorian sexuality
f,runtu, mechanics. lhe once-confident premises
waned with the emergence of psychoanalysis'
christian spirituallty has lived through all of these- once-prevailing
centuries
modernities. lexible paleo-orthodoxy has accumulated many
once-emergent
of
deaths
various
with
of historical experienCe in dealing
imagined
forms of modern consciousness.bnly the historically illiterate
first or
the
this recent passage of Enlightenment modernity to be
unprecedented or absolutely decisive one'
b,, on.. proud individualistic forms of secular modernity are dying
drug
of their owrrself-chosen or corporately self-determined diseases:
suisoaring
addictions, elective abortions, tilf-irflicted genital herpes,
is a selfcide rates, and trigger-pulling urban muggers and killers. It
behaviors
these
that
to
argue
destructive scene. fils wtrotty unconvincing
of these
are absolutely predestined ither by nature or by nurture. All
self-choare, broadly speaking, self-selected, individually and socially
where many fathers have chosen to be absent, where the state has
chosen
become a surrogate farnily, where many women have voluntarily
do the
kids
ro have babieJ knowing the father will be absent, the
l2B
have
chosen it' but because others
suffering, not because they have
socally
ut classic christianity means by
chosen it for them. rr,"ii, *t
individually self-chosen sins) '
self-|orrn sns (as i'ii-S-ithed- from
from
*uch simpler if no one else suffered
The human tragedy ;;;il"
is not
rru* no one elie's sins. But that naivet
the
of
or with the christian premise
consistent with our
socialitY of sin.
is struggling to be born. EvanMeanwhile, a postmodern civilization
postmoderncorridors of powerwho
gelica formed pilgr;s throughthe
strivingwill notexpectpostmodremember that sin pervades alihuman
and perennial temptations to
ern to be witho; ;;' sensuality' tht we can learn something
to expect
corruption' But we do have a right
of recent decades'
useful from the moral tailspin
if,.*r.'ves to passing idolatries should
Those wf,o wiffinliniur.
;;;;;tii; Jff.;;
;;;i-n;;'e'
'
notbesurprised*t.".ntt,.,.alluringgodsarefoundtohaveclayfeet.
systems die, the idolaters
and
when these beroved modern arrangements
the
angry and frustrated' Meanwhile
understandably grieve and feel
beyond
tne passage through and
grace-enabl.a .o*'i'i'icy tun ttrtur-a
whereby
intricate pro;idences of history
modernity, and celebrat the
refreshand
is giving birth to new forms
each dying hirto'ituiio'mation
to grace'
ing ocasions for living daily in-response
evangelical soul care invites
In each on.-on-ont-ptttln'f meting'
aid wandering families of late
the dispossessed, dispiaced persons
anymore
to enter the postmodern world'
modern times not to be afraid
thanPaulfearedgoingtospainorwhitefieldfearedenteringthe
England or Methodist circuit-rider
contentious villager oflanoverian
;iu,|t enrcring te uncertainties of the lllinois
Freeborn Currets
pr.r-r.*.d cnfronting the old world of eritish
frontier, or phoeue
those
california miners. Each one of
afistocrats or ttre new;;rld of
to our postmodern passage'
crossings was spiritually analogous
of
makes way for ever new formations
Through o,,, finitt ioses' God
go,
and
Individuali and cultures come
the soul and the social process'
Finite
from everlasting to everlasting'
bur the faittrfutness i .n"res
stream'
the
in
a particular v ar.agepoint
minds see the ,ir., oi ,i*. from
in
simultaneity, sees the entire river
but God, as if from or. in eternl
meets us
synchronously' The One who
its whole extent, u*tw point
t29
REQUIEM: A LAMENT
IN
THREE MOVEMENTS
on the last day is quietly present already in the death of cultures as the
judge of sin both corporately and individually chosen.
Life lived in Christ does not waste time resenting the inexorable fact
that each culture like each person dies. SanctiSzing grace offers beleaguered cultural pilgrims the power and means of trusting fundamentally
in the One who proffers this ever-changing, forever-dying historical
process. Some today are being spiritually formed by martyr-teachers
from John Chrysostom to Dietrich Bonhoeffer. They are ready to take
these steps, walking by faith not by sight.
- o rtho
doxy
t3l
r
REQUIEM: A LA]IENT
IN
THREE ]IOVE],TENTS
often silent private and elitist interests that shape the outcomes of their
supposedly impartial investigations. Postmodern evangelical spirituality
of ie rori fornd in fames Davidson Hunter, Ron Sider, Richard Mouw,
Kwami Bediako, and Rene Padilla does not hesitate to boldly use
sociolory of knowledge as a tool to investigate and disarm ideologically
motivated advocates f particularly skewed social constructions of reality. This is reminiscent of the classic evangelical and orthodox Protesnts who were critics of self-deception with regard to egoistic interests
under the flag of idealistic rhetoric'
flying
:fhl task of historical studies must now be reassessed precisely amid
the collapse of historical studies (this is already happening with Pannenberg, Wilkin, Braaten, fenson, Thistelton, Gerald O'Collins, Richard
r. Hay-s, and Ben Witherington). Postmodern neoclassic historical
mutations
itutuoirt, psychoanalytic, ultrafeminist, or deconstructionist)
POSTMODERN PAT,T\O-ORTHODOX
REQUIEM: A LA]IENT
IN
THREE MOVEMENTS
Childs)standspoisedtospeako{thenormativecanonandtheplain
and form
fashions of redaction
and sociopragmatic contextualicriticism and reader-response theories
rape the text'.The rictte-1
zations that tyranni""ild
sense of Scripture, *titii'g tpt*tuti"
analysis is required
A new form of oppression
'
lll
John
Iohann Grhard' Marrin
were
Finney)
G'
charles
and
i"."rran nwardi, John wesl-ev' historical approaches that
keen observ.ru un'.iitics of speculative
ol.r,
l"i'"t"tedt'
vio1atethetext.t,..ru'Jievanjeuca1hermeneutiCtruStS,n.1ff:::T
conremporary ideologicatly morivared
;ffixfJilJ#rili.r, ,nor. rhan
t*"9i11t-tlt:^...^"
uduo.r.y deconstructionists with wild
frnrn
^, recoil
"ornit from
'";:fiffi"#ev^aericar consciousners do.t not cower or
ft is more willing to play devil's
rhis merhodorogical rrrv, i pierism.
necessary
debate' and to stand readywhen
advocate, to enter tt.
elite)
knowledge
case-the uncritical
to announce that the emperor (in this
.it
unmasked.
t ,1,-:-^ ^ being
modes of criticism are
In all these ways and more the trendy
classic christian critique of
found susceptible ,o u i.Lring postmodern
tJrg truth claims
criticism. This opens tf"
*uyloi
a deepened
inquiry into
ofclassic}ewishandChristiantexts,includingthos-eoftheorthodox,
of spiritual formation that are
evangelical, un ,.uittutist traditions
of God in history. The postself_consciousty srrape ny tire revelation
in
,o a postcritical situation of opportunity
modern ettros intro[c.,
broad
have
",
players will
which ir will . urru*J irru, uir significanr
in order to recti*r the
precisly
proficiencie, in *oi.* .iiri.rt methJds
ii*iorion,
.tiil;:
ou: stuffycubbYhole
T
ofacademia,toshowthatthe*out*"'ginalizedandoppressedgroup
represented in its
O
education
theological
in Protestant
:iT*tt'least
rro* its .uungeli.at an pieiistic.heartland'
who
faculties: those who .o*.
t'"*iri'" un t*tuntd utt believers
"onchalantly
exemplarsofclassicProtestanthermeneutics(suchasMartinChemnitz'li
l
Bucer'
Abraham Calovius,
SPIRITUAI'ITY
;;;;;;rid
,,
t'u"'tt"it*i-t"ard
;;;;ir*
;;ii;iili*r
.*rrt
t'"rill;,*.
courses
analysis t'o the new oppressocia.l'oPPression
appty
rc
in guilt
replicate only
in syncretis,rc. ru*r.' who
Sofs: the tenured iadicals
are tolerant only of
patientrylsl^g::P::1"'i':l"e
' :'ni
appointmentt
themselves when new
*;;;;'
who
who
uny church constituency'
enter into a room with a
havt no"tti
latitudinariun','"ho neither
*rto nt"t
debunk the plain
';'*;ru;if*t'
peer
Bibleunles,u'*t*i't'n'volo'encommentariesthatenablethemto
suspension' who lack
pt'*untnt
of
to"
u
decisionsfn
hold all
in the guild different
they do not know uny .ott.ugr.s
review because
U"H?t*:Xatisfie
posrmodern critique of
knowledge elires, rhis
pttttitl?l I :uV p-ostcritical' In
as if it
criticism will be t"'lt'i""
one has alreadv spent
late to rt pititital if
;^i;;;;"
it
case,
own
my
rainro*-i u supposed psychoanatic'
mosr of on.,, i.^.*tring
modern
nutt on it" premises of
sociological, un'ii"olrcuitiititi''
b;t;' older ilwavs'worse)' That
L-ur'"uv'
idechauvinism
n g.n.i*ions of.Enlightenment
t
assimilating
after
longer
which follows
ituritnt speculation can no
ologr, .*pi'iti'ti"n#Jg'ilt"'"
"tt
('hJ;;;;
be
Precritical'
ts,
q
REQUIEM: A LAMENT
IN
THREE |'IOVE]LENTS
POSTLLtt
criminating that narcissistic premise is to the integrity of modern criticism, if it supposes that one is able to use only sources of one,s own
historical period. If that is what criticism amounts to, Iet us be spared it.
As a countercultural 1960s radical, I was taught not to trust anyone
over thirfy. Now I am tardily learning that it may be increasingly difficult
in theologz to trust anyone under three hundred.
rediscovt't.y u
pastoral tr;rtli
neglectcrl hllrl
Christialt cr'tl
postmorlt'tn u
Whal is lr;t1
the sacrcrl lr'
guides of llrr
Young ntorl r
good faillr lrtt
sioned willr Il
in histotv
tr
testimonics
lt,
ral, mullir'rrl
My itrlcrtllr
innocuoil:i lt lt
born. Wlutl lr
of' il it lr is r tr'1
f
lhc ('nr('rll('ltl
t36