In Christianity and the Postmodern Turn, Myron B. Penner has brought together Christian philosophers and theologians R. Douglas Geivett, R. Scott Smith, Kevin J. Vanhoozer, John R. Franke,
James K. A. Smith, and Merold Westphal to explore the implications of postmodernism for the Christian faith. Penner seeks to foster dialogue amongst those who appear to be for or against postmodernism, creating an opportunity for these writers to talk to one another and explore the limitations and merits of each author’s thoughts. While the topics that are raised are varied, these topics circle around the central issue of how postmodernism affects the Christian understanding of truth.
Postmodernism, particularly through the influence of Derrida, focuses on the importance of language in relation to truth. Modernism continued the Greek thought that language was referential and pointed towards a reality or ideal outside of itself. Derrida and other postmodern writers contend that language does not point towards reality, but instead shapes and creates meaning. Thus, “There is no meaning outside of the text.”
Scott Smith criticizes the “world-making” power of language, arguing that if language possesses this power, then God himself is an idolatrous, linguistic construct. James Smith, however, shows how this conclusion is not at all necessary. Most postmoderns, including Derrida, do not deny that there is a material existence of say, cups and tables. Instead, they would contend that all experience is interpreted, and that behind language is not some metaphysical ideal. Instead, behind language is always more language and interpretation.
Postmodernism also examines the nature of belief in relation to truth. In the Enlightenment and modernism, belief was based upon reason and empirical evidence, leading to an emphasis upon propositional truth. This epistemology and emphasis continues with foundationalists such as Gievett, who sees the basic task of theology as crafting propositional statements about God. In contrast, postmodernism exposes the narrative and particular nature of all beliefs, rejecting metanarratives that make universal claims based upon reason (Lyotard).
Frank sees the “chastened rationality” of postmodernism as being consist with the Christian doctrine of sin, and he proposes a non-foundationalist approach to theology that is the product of the Spirit at work in particular communities. These beliefs, while locally formed, can still make universal claims. James Smith and Westphal further assert that Christianity is a metanarrative, but a metanarrative based not upon reason, but faith. Faith, not reason or evidence, is the primary basis for belief.
What are the implications of this dialogue on my particular ministry? While not wholly affirming either postmodernism or modernism, as a member of Generation X, I am pre-disposed towards a more postmodern expression of the Christian faith. Furthermore, while modern thought is still represented in many individuals and communities, postmodern thought is much more predominant.
As such, as I articulate the good news amongst the younger generations in McKinney, Texas, I need to do so with humility, use narrative more than proposition, acknowledge the reality of sin and the limited perspective of my faith community, and depend upon the Spirit for guidance. Only then can a universal claim be articulated in such a way that my community will open their hearts and minds to the saving gospel of Jesus Christ.
Do you think a modern or postmodern expression of the Christian faith is closer to the "truth" of Christianity? What are the pros and cons of each? 
