Abstract
Introducing as the fulfillment or, rather, the end of the modern age which it claims to exceed, postmodernism is nothing, Giddens believes, than self-reflexive radicalization phase of modernity. A characteristic of postmodern discourse is giving up well-defined concepts and replacing them with concepts that have a high degree of relativity. Specific to the postmodern period is the growing of emphasis on the readjustment of fundamental principles of Christian life to their suitability in the present time. Persistence in the assertion of absolute values is therefore considered as an unnecessary waste of energy. Thus the truth is only a personal preference and you can’t press that on your neighbor in any way. In postmodernism stand therefore an ever-increasing selection of those things that disturb and the rejection of absolute values. Giving all these things, it requires a greater attention by all those who wish to remain anchored in God’s revealed Truth, truth that does not change according to circumstances.
Key Words: postmodernism, knowledge, truth, relevance, perspective.
With the onset in the second half of the XX century, postmodernism presents itself as a constructive criticism of the Enlightenment and Modernity. In relation to humanist ideals, postmodernism is characterized by the affirmation of skepticism regarding the ability of certain knowledge, accreditation of the idea that man’s transformation is non-spiritual and through the absence of definite principles regarding values.
Postmodernism is characterized by fragmentation of perspective on reality, leading to some ambiguity of meaning. In postmodernism, people are considered products of their cultures, thus negating the complete individuality. On this aspect, Kenneth Gergen said: «With the spread of postmodern consciousness we see the demise of personal definition, reason and authority. […] We lost from our sight all human being’s innate property with its acquisition of moral and personal choice»[1].
In postmodernism, perspectives and perceptions of life are therefore only results of enlightenment. Peter Berger explained in this way: «A thought of any kind is grounded in society. […] Therefore, the individual derives from the society around him, his conception of the world in a very similar way like the one in which he derived his roles and identity. In other words, his feelings, his interpretation of himself, and his deeds, are defined in advance by the society in which he lives and which dictates the cognitive approach to the universe that surrounds him»[2].
Through the lens of culture and language, man does nothing but distort the reality[3]. Postmodernism rejects therefore any possibility to discover the objective truth, because they say, that each culture approaches reality differently, depending on its language, its specific needs and its historical conditions. In order to have an objective knowledge we need to cross this chasm, to adapt the cultural lens, which is impossible from the perspective of postmodernism. Instead of objective truth, which is comprehensive, postmodernism proposes a subjective truth, which is generally limited[4]. In this way, “which it claims to be a reality is only an interpretation, in no case the truth”, stated Roger Lundin[5].
From the postmodern perspective, the expression of objective truth shows narrowness of views that exclude all other views. Consequently, postmodernists say, the person we should avoid is the one claiming that it has the truth. Postmodernists thus require the recognition that all ideas and creeds are equal and valid.
In postmodernism is impossible to separate what people believe from what they are. Therefore, to reject the assertion of a creed is interpreted as the rejection of the person who set their own creed. The major concern of society became the identification of spirituality that fits everyone. In postmodernism, creeds are therefore true barrier against a genuine dialogue on spiritual and moral truth.
Postmodern subjectivity produce at the same time inhibition of own creeds, most tending to embrace or abandon the faith according to the temporal needs.
For Christians, the answer to the problems of efficiency and relevance in postmodernism are found in the person of Jesus Christ, who is the Truth and the path to the Truth. The social and political climate of the contemporary world marked more and more interference between populations with different religions and cultures, religion having his most important aim – in a reality marked by cultural and religious diversity – the composure of personality through the knowing and deepening of Christian doctrine values.
Christian education can, therefore, contribute both to the knowledge of his identity and other beliefs identity, making it possible to harmonize with each other. God’s revealed Truth is in this case is a guaranteed equilibrium factor to ensure an understanding of life and its values.
If modernism questions the authority of Scripture bringing science above all means of knowledge, postmodernism places Scripture and his truth among other truths possible, each person being free to choose what really he wants. To this justified question: “To what extent is the absolute truth of Scripture relevant to the post-modern society”?, W.A. Tozer gives the following answer: “Because we are God’s workmanship, all our problems and their answers are theological. Certain knowledge of the God which is working in the universe is essential to your healthy life as a philosophy and a sound conception of the world”[6]. However, George Barna note: “Most Christians do not realize that the Church is in the midst of the greatest struggles faced for centuries”[7].
Given the increased secularization of society, is therefore particularly important that everyone understand what it means to be truly a Christian and which the true values that should underpin society are. By drawing attention to this, Ravi Zacharias said: “Many times we hear claiming that all religions are similar in fundamental aspects, with only superficial differences. But this is not true. All religions are fundamentally different, with superficial similarities at best”[8].
Given all this, one can say that the postmodern world appears to be unsubstantiated and without any perspective. In this aspect, it’s important to remember what Michael Foucault said: “We cannot exercise power but by affirming the truth”[9]. What really gives power to a Christian and makes it relevant are the consequence and the categorical affirmation of the revealed truth which is God’s Word. Even if postmodern society is reluctant to those who claim to have the truth, the words of Jesus: “Ye shall know the Truth and the Truth shall make you free”, resonates today with the same intensity.
Beyond the form that they put it in history, divine principles from Scripture have kept the same relevance despite various philosophical ideas, or human perceptions which are changing every moment, unable to fill the void of the human soul. Just basing your life on the divine principles, you can find spiritual fulfillment as much sought after and desired by everyone.
Bibliografy:
- BASS, Alan, Chicago: (University of Chicago Press, 1978).
- BERGER, Peter, Invitation to Sociology, (Garden City, NJ: Doubleday & Co., 1963).
- COLSON, Charles, Reaching the Pagan Mind, (Christianity Today, 1992).
- FOUCAULT, Michael, Power / Knowledge, (New York: Pantheon Books, 1980).
- GERGEN, Kenneth, The Saturated Self, (New York: Basic Books, 1981).
- JAMESON, Frederick, The Prison House of Language, (Princeton: Princeton University Press, 1972).
- LUNDIN, Roger, Culture of Interpretation, (Grand Rapids: Eerdmans, 1993).
- TOZER, A. W., Cunoaşterea Celui Preasfânt, (Cluj, Edit. Logos, 1996).
- ZACHARIAS, Ravi, Dezamăgit de creştinism?, (Arad, Neword Press, 2012).
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[1] Kenneth GERGEN, The Saturated Self, (New York: Basic Books, 1981), pp. 228-229.
[2] Peter BERGER, Invitation to Sociology, (Garden City, NJ: Doubleday & Co., 1963), p. 117.
[3] Frederick JAMESON, The Prison House of Language, (Princeton: Princeton University Press), 1972.
[4] Alan BASS, Chicago: (University of Chicago Press, 1978), pp. 278-293.
[5] Roger LUNDIN, Culture of Interpretation, (Grand Rapids: Eerdmans, 1993).
[6] A.W. TOZER, Cunoaşterea Celui Preasfânt, (Cluj, Edit. Logos, 1996), pp. 38-39.
[7] Charles COLSON, Reaching the Pagan Mind, (Christianity Today, 1992), p. 112.
[8] Ravi ZACHARIAS, Dezamăgit de creştinism?, (Arad, Neword Press, 2012), p. 51.
[9] Michael FOUCAULT, Power / Knowledge, (New York: Pantheon Books, 1980), p. 132.