Truth and the New Kind of Christian: The Emerging Effects of Postmodernism in the Church

Trinity Journal, Fall 2007 by Stratis, Justin

R. Scott Smith. Truth and the New Kind of Christian: The Emerging Effects of Postmodernism in the Church. Wheaton: Crossway, 2005.206 pp. $15.99.

R. Scott Smith has in the past few years produced a slew of articles and reviews critiquing the emerging church movement and its elder companion, "Christian postmodernism." In this book-length treatment, Smith consolidates much of his previous work for a lay audience, offering a concise introduction to the central issues. Notably, his pedagogical concern lends itself to an irenic tone which persists even as he arrives at his conclusion that postmodernism is "seriously flawed," "mistaken," and will ultimately "lead to the demise of Christianity" (p. 155).

According to Smith, postmodernism comes in two varieties, "street" and "academic." While street postmodernism is more of a cultural sensibility, academic postmodernism is a set of philosophical claims with an ideological genealogy. The problem, Smith contends, is that emerging church leaders, depending upon a faulty critique of modern foundationalism, misdiagnose the missiological "problem" and thus suggest an improper prescription for today's cultural milieu. Interacting with both postmodern theologians (Stanley Hauerwas, Brad Kallenberg, Stanley Grenz, and John Franke) and emerging church leaders (Brian McLaren and Tony Jones), Smith faults both sides with misunderstanding what exactiy foundationalism entails. Contrary to their claims, foundationalism does not necessitate a "God's-eye view" with respect to epistemology. Instead, Smith's "modest foundationalism" denies that "bomb-proof" certainty is necessary for knowledge. Indeed, some beliefs are properly basic and require no justification. Moreover, the suggestion that reality is constructed by linguistic practice is itself incoherent given the ambiguity of behavior when divorced from communicative intent. Thus, the objection to foundationalist epistemology is misdirected, and the skepticism stemming from this misunderstanding need never have given way to the linguistic turn of the last century.

Attempts by well-meaning Christians to give expression to the gospel within the bounds of postmodernism are misguided according to Smith. While all Christian postmodernists insist that the gospel is somehow the "truth," they rob this claim of its significance by denying tiieir own ability to establish its meaning. As a result, foundational doctrines become decidedly subjective, even for those within die ecclesial community (which is itself fractured botii doctrinally and denominationally). Thus, despite postmodernism's ascendancy in die academy, Christians should reject its tenets not only for their philosophical incoherence, but also because of the "fundamental conflict between postmodernism and Scripture," which asserts that the gospel is objectively true and therefore "true for all people" (p. 33).

Perhaps Smitii's most interesting apologetic for the rejection of postmodern Christianity is the example of his own church, which he says meets the needs of contemporary culture not by accepting postmodernism, but by applying the objective truth of Christianity in a grace-filled environment. Smith also offers his own testimony, explaining how a clarification of the gospel-not an affirmation of his skepticism- healed his own cynicism toward some of the patiiologies of evangelicalism. Thus, while praising the emerging church's missional impulse to contextualize the gospel, Smith rejects the insistence that accepting postmodernism is a prerequisite for doing so.

Smith's book will prove useful in Christian colleges and small group studies as an introduction to the current debates about postmodernism and the church (the chapter on the current state of the academy may be especially enlightening for parents). Proponents will likely fault Smith for occasionally caricaturing their position (do Christian postmodernists really believe, for example, that linguistic practice constructs the historical fact of Jesus' resurrection? p. 147), but they cannot deny diat Smith has made a good effort to represent tiieir views without ire or condescension (Smith repeatedly cites his email correspondence with Tony Jones, and his willingness to engage with postmodernists like John Franke in public forums is commendable). Moreover, Smith's annotated bibliography implies an invitation to "taste and see" die debate beyond his own presentation. Written in a readable fashion by a paradigmatic philosopher of the "Biola school," Truth and the New Kind of Christian is a helpful addition to the "con" side of the emerging conversation.

Justin Stratis

Trinity Evangelical Divinity School