By D.A. Carson
A preacher who is able to proclaim the gospel only to believers who are already deeply Christianized in vocabulary and concept will not be able to proclaim the gospel to people who are not only ignorant of basic biblical content and terminology, but who have already adopted stances toward spirituality and religion that are deeply at odds with what the Bible says. We are not simply writing fresh data on the blank hard drives of their minds; we are required to help them erase certain files and parts of files that clash irremediably with the truth of Scripture that we are trying to write onto their minds. These are challenges that exerted a few pressures on most Christian preachers in the Western world a bare half-century ago.
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The word
postmodern and its cognates have come to mean slightly different things to different groups of people, and in particular to mean different things in different countries. In France, for example, people do not speak of postmodern
ism precisely because the “ism” suffix suggests a stability that the movement itself disavows. Even the preferred word
postmodernity is nowadays rarely used, in part because the movement called postmodernity was closely tied to certain literacy and philosophical commitments that are no longer
de rigueur in French intellectual circles. By contrast, in America the French postmoderns of a generation ago are still being read in translation. Here everyone talks happily about
postmodernism and the presses keep churning out a disheartening number of books on the subject.
Although some have tried to tie postmodernism to anti-consumerism and other current agendas, most concur that in much of the Anglo-Saxon world the heart of the issue is epistemology. “Hard” postmoderns exaggerate the difference between moderns and postmoderns, depicting the former as being fixated on certainty, infatuated with propositions, invariably arrogant and intolerant, and largely blind to the ambiguities and artistries of life. By contrast, postmoderns recognize the relativity of all truth claims, embrace the wide possibilities of a word like “truth,” approach the other groups with tolerance and cultural sensitivity, and embrace the subtleties and complexities of life. The caricature intrinsic to these stereotypes may be laughable to serious historians, but millions buy into it.
More important, “soft” postmoderns avoid the worst antitheses but insist nevertheless, not inaccurately, that there are only two kinds of perspectivalists: those who admit it and those who don’t. Only Omniscience is not burdened with being a perspectivalist. Moreover, many hold that perspectivalism so limits our capacity to know very much with certainty that firmly held beliefs are read as narrow-minded dogmatism, theological exclusivism is taken to be intolerance, and most moral distinctions must remain nothing more than private preferences.