Product Description: The philosophies of French thinkers Derrida, Lyotard, and Foucault form the basis for postmodern thought and are seemingly at odds with the Christian faith. However, James K. A. Smith claims that their ideas have been misinterpreted and actually have a deep affinity with central Christian claims. Each chapter opens with an illustration from a recent movie and concludes with a case study considering recent developments in the church that have attempted to respond to the postmodern condition, such as the "emerging church" movement. These case studies provide a concrete picture of how postmodern ideas can influence the way Christians think and worship. This significant book, winner of a Christianity Today 2007 Book Award, avoids philosophical jargon and offers fuller explanation where needed. It is the first book in the Church and Postmodern Culture series, which provides practical applications for Christians engaged in ministry in a postmodern world.
Excellent Book Smith does a great job of incorporating the philosophies of French postmodernists into the reality of the challenges the institutional church faces in a postmodern culture. A great read, very informative.
Whos is that 600 lb. gorilla? The 600 lb gorrila to watch out for in that Mega-Chruch isn't postmodernism: it's name is modernity and has been getting away with robbing churches since Descartes in the 17th century - if we are to believe James K. A. Smith's premise, that is. And it's pretty convincing. The hidden subject in the book that one does not discern in the title is that sinister realtionship between modernism and the evangelical church. This book is must reading for anyone interested in or connected to the Christian faith, especially Church leaders. Smtih makes a very complex subject understandable, and makes the reader feel deeply challenged. It would be good for him to clarify his meaning of postmodernism as an "ally" of the Christian faith; and he should expand on meaning of "catholic" as contrasted with "Roman Catholic." But in all an excellent book. Makes me want to pray for my church family, and assist in a call to repentance - a call not to the world, but to the church of which I am a part. In fact, think I will right now.
... This is absolutely ridiculous.
How long will the children drag their feet and fight as the toothfairy is being pried from their sticky little fingers?
The Essence of Christianity (Great Books in Philosophy)
Helpful but Controversial "There is nothing outside the text." Derrida the prophet whose view of language and meaning as an endless vortex of interpretation brings hope that the Church can challenge existing interpretations which pretend to be absolutes. I confess some surprise that Derrida's thoughts here could be encapsulated in, "There is no meaning outside context" and whilst I think James KA Smith's chapter is still a must-read for Christians who think Derrida is the Devil Incarnate, I'm somewhat wary about whether Smith has done justice to Derrida's thoughts. If indeed "everything is just interpretation" is the key that unlocks Derrida then how come it wasn't used by writers like Thiselton, Grenz, Veith Jr., Megill, etc.
"Postmodernism is incredulity towards metanarratives." Lyotard's grenade thrown into the heart of autonomous universal reason as some God's-Eye view, counsels us to spend less time seeking to produce apologetical evidence and maybe devote more time to simply sharing the story of Christ and showing how this story trumps the Enlightenment one (or any other). Once again, I was surprised at Smith's contention that Christianity is not a metanarrative - I always thought it was, but given its nature of suffering and self-giving (as per the replication of Calvary I believe Jesus demands of us all), I always felt that this sets the faith apart from other metanarratives.
But I calmed down after reading his/Lyotard's definition of metanarrative as any grand story that legitimizes itself by an appeal to universal reason i.e. a worldview beyond a community, beyond an internal narrative. This made me reflect on the many instances where I and others have justified/explained the faith by exploiting reason, 'natural law', always seeking the base arguments which my challengers or listeners cannot deny. I think about the numerous times I tried to legitimate the Person and work of Christ without acknowledging the community He came to create. Maybe I should be careful about bringing people into a historical community as opposed to converting a person to some abstract disembodied idea.
This doesn't, however, mean that I'm all the way with Smith in his call for a presuppositionalist-ish kind of apologetic which virtually eschews all 'common ground' between believer and non-believer, and seemingly devaluing external evidences for the faith. And whilst Smith's rejection of anything resembling a correlationalist model (whereby theology leans on a secular discipline of intellectual support, so to speak) is worth pondering over, one can't help but wonder if Smith has sufficiently deconstructed the distinction between sacred and secular, between theology and everything else.
"Power is knowledge." Foucault's insight that society cannot run away from power and domination spurs the Christian to ask the nature of power he/she chooses to submit to. This trains fresh light on spiritual disciplines and the church's institutional power as a means of conformity to Christ, not at all a bad thing.
Foucault/Smith reminds us of the character-forming elements inherent in our media-soaked culture, the goals of the social disciplinary process and extols the recovery of spiritual disciplines and counter-formational action as a revival of serious discipleship. That Foucault - a sexually promiscuous gay atheist - can be used as a reminder that discipleship is about 'living in a certain way' and not just 'thinking a certain way' strikes me as absolutely wicked. The fact that Smith foot-noted Richard Foster's Celebration of Discipline augments the value of the book, IMO (smile).
The analysis of the postmodern Unholy Trinity above is followed by a brief introduction and application of Radical Orthodoxy which I read to be more or less a (re)emphasis and (re)turn to:
- presuppositionalist apologetics and reviving theology as a metadiscourse independent of non-theological language games - remembering and living a "healthy catholicity", reclaiming a catholic faith, understood as the Christian community affirmatively (and peculiarly) "standing out" over against secular ones - liturgical, sacramental and aesthetically oriented worship, as an incarnational response/approach towards sanctifying time and space and body (there's a wonderful sampling of how radically orthodox worship would look like in the final three pages of the book; I think the idea of having shifting glass-digital images as a physical backdrop to worship is far-out awesome)
So Who's Afraid of PostModernism? Nobody who's read his pomo writers in-depth with a charitable and creative heart, seeking to go beyond the "bumper-sticker" view of thinkers like Derrida et al, offering options for the helpful and edifying use of pomo in church, theology and personal spirituality. Smith's book embodies this approach/attitude and even though Radical Orthodoxy raises questions (I know I have a few), I'm grateful for his work and certainly look forward to reading more.
Excellent Observations at a Perilous Cost In the newest edition to the philosophical conversation pertaining to the emergent church, James Smith tackles the issue from a different perspective than other emergent leaders. He claims postmodernism has been fundamentally misunderstood and misapplied to the church. Smith honestly explores the postmodern philosophical mindset and determines that only through a truthful lens of where we are all of modernism must be jettisoned to allow the church to properly function as a countercultural witness. The interaction with postmodern philosophy is by far the most beneficial aspect of Smith's work; yet, his conclusions leave far too many unanswered concerns. As with other emergent leaders, Smith focuses on reacquiring authentic Christian tradition while overlapping it with a new direction of thought. As beneficial as this entry is, a fundamental fault lies at the center of his thinking; Smith has embraced the philosophical postmodern world view and blatantly overlays it upon the Church as the only direction available to true unity. In a manner of speaking he is correct; however, a unified church catholic can only be created at the expense of the doctrine of separation. I strongly suggest only discerning biblical scholars read Smith's book. The direction he calls for will only result in creating a false screen catering to disillusioned hearts; traditionalism is not what the church needs--heart directed teaching is. God's holiness demands as much.
Anything Goes Trivia
Megaton Man
Tailipoe
Trevor
