Effectively Engaging Pluralism and Postmodernism in a So-Called Post-Christian Culture
Perhaps potentially problematic might be Newbigin’s heavy reliance on thinkers and theologians such as Michael Polanyi, Alasdair MacIntyre, and George Linbeck. Although these men contribute much constructive and positive input to the postmodern project, philosophically, politically, scientifically, and theologically, no human system is above critique or without possible, perhaps unexpected, undesirable repercussions. The singular strength of Newbigin’s work could also be its weakness: it is a creative conversation between the ancient and enduring scriptural witness to the gospel and cutting-edge contemporary postmodern theory. For Newbigin, the scriptural witness always enjoys primacy. In that sense postmodernism, as well as pluralism and the general post-Christian condition, is always interpreted and addressed biblically. That makes Newbigin a first-rate partner for engaging this discussion. Any time that delicate but decisive biblical balance is lost danger looms on the nearby horizon. So long as it is scrupulously maintained we may safely advance. An important reminder is that Christian theology is not “tameable by a system—any system—modern or premodern or postmodern.”11 Christianity at various stages of its journey through philosophical history has critically utilized the sometimes disparate thought of various ideological constructs. We may perhaps now do so profitably with pluralism and postmodernism in a so-called post-Christian world as well. Yet we should always remember that Christian faith and thought are not reducible to any particular human ideological system. In the words of C. S. Lewis, Christ is “not a tame lion.”12
Probably the most familiar version of postmodern Christianity for average Evangelicals and Pentecostals and Charismatics, especially in North America, Western Europe, Australia, New Zealand, and Africa, is the high profile “emerging church movement.” Although Lesslie Newbigin has certainly been a seminal influence on this movement, it is also heavily influenced by distinctive and diverse thinkers such as, for example, Brian McLaren.13 Characterized by incredible diversity, the movement essentially shares a commitment to engage postmodern people, especially the unchurched and post-churched. Often this engagement involves a deconstruction and reconstruction of Christianity in conversation with postmodernity. Accordingly, the emerging church movement is highly controversial and has been heavily criticized by conservatives as compromising historic Christianity. However, emergent Christians tend to see themselves as building a neo-Evangelical non-fundamentalist bridge between conservatives and liberals.14 Even some of its most caustic opponents have conceded that criticisms leveled against various elements of the emerging church movement do not include all expressions of the movement.15 At least at its best the Christian response to postmodernism via the emerging church movement appears to be an honest attempt to connect authentic first century Christianity with the twenty-first century condition.16 At its worst it may indeed be what some critics claim—a compromised version of Christianity characterized by non-constructive focus on protest, denial of certitude of faith, logical fallacies, theological unorthodoxy, proposition-less evangelism, and syncretistic spirituality.17
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