Goncalves, Kleber de Oliveira. A Critique of The Urban Mission of The Church in The Light of An Emerging Postmodern Condition PDF

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A Critique of the Urban Mission of the Church in

the Light of an Emerging Postmodern Condition
Kleber de Oliveira Goncalves
Andrews University
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Andrews University
Seventh-day Adventist Theological Seminary
A CRITIQUE OF THE URBAN MISSION OF THE CHURCH IN THE
LIGHT OF AN EMERGING POSTMODERN CONDITION
A Dissertation
Presented in Partial Fulfillment
o f the Requirements for the Degree
Doctor of Philosophy
by
Kleber de Oliveira Gonsalves
January 2005
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A dissertation
presented in partial fulfillment
of the requirements for the degree
Doctor of Philosophy
by
APPROVAL BY THE COMMITTEE:
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Bruce C. Moyer Roy E. Gane
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Associate Professor of World Mission John K. McVay
Nancy J. VyKmeêr
Professor or Mission, Emerita
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ABSTRACT
by
Adviser: Bruce Campbell Moyer
ABSTRACT OF GRADUATE STUDENT RESEARCH
Dissertation
Andrews University
Seventh-day Adventist Theological Seminary
Title: A CRITIQUE OF THE URBAN MISSION OF THE CHURCH IN THE LIGHT

OF AN EMERGING POSTMODERN CONDITION
Name of researcher: Kleber de Oliveira Gon9 alves
Name and degree o f faculty adviser: Bruce Campbell Moyer, STD
Date completed: January 2005
The world is becoming an urban society. The urban expansion witnessed during
the twentieth century and continuing into the twenty-first century is unprecedented in the
history of the human civilization. Simultaneously, the Western world faces the
paradigm shift from the modem era to a postmodern condition. Both movements have
remarkable implications for the mission of the church in urbanized, postmodemizing
societies. Shaped by the modem worldview, the church is now further ostracized by the
postmodern condition.
While the literature of urban mission has grown in the past few years, very little
consideration has been given to the particular issues and implications of urban mission in
the context of postmodemity. Thus, this study addresses the relationship between the
urban mission of the church and the emergence of the postmodern condition.
This investigation of urban mission in the light of the postmodern ethos is based
on the historical, philosophical, sociological, and cultural analyses of the modem and the
postmodern eras provided in chapters 2 and 3, respectively. Chapter 4 explores the
relationship between the urban mission of the church and the postmodern condition
primarily by locating the emergence of postmodernism in the context of urbanization
and globalization. Some urban missiological implications and suggested principles for
reaching the postmodern mind in the urban context are drawn from the findings of this
research and are presented in chapter 5.
At the beginning of the twenty-first century, the centralizing power of the city—
added to the pervasive influence of a global market—makes the urban environment the
locus of the postmodern condition. Consequently, the challenges and opportunities for
urban mission have never been greater. In spite of the major threats postmodernism
poses for mission, the current urban socio-cultural outlook offers opportunities that did
not exist a few decades ago. Therefore, within the context of the combined forces of
urbanization, globalization, and postmodernism, an extensive review of the strategies
and methods of urban mission is vital for the development of postmodem-sensitive
churches as the church seeks to fulfill its calling to participate in God’s mission to
urbanized, postmodemizing generations.
To my dear wife Nereida,
Whose unfailing love,
encouraging support,
and enduring patience,
helped me to turn a dream into a reality.
111
TABLE OF CONTENTS
Chapter
I. INTRODUCTION ......... .................... ........................ ........... .................. . 1
Background of the Problem............... 1

Statement of the Problem................ 6
Purpose of the Study............................ 6
Justification of the Research ..... 8
Delimitations of the Study ............. 12
Definition of Term s .............. 14
Overview of the Dissertation....................... 18
II. THE RISE AND BREAKDOWN OF THE MODERN WORLDVIEW.............. 20
The Development of the Modem Worldview......................... 20

The Rise of the Modem Era............................. 22
Main Representatives of the Modem E ra ............. 24
Francis Bacon (1561-1626)............ 24
Rene Descartes (1596-1650)............. 26
Isaac Newton (1643-1727)...... 27
John Locke (1632-1704)..... 28
Thomas Hobbes (1588-1679)....... 30
Immanuel Kant (1724-1802) .................... 30
The Modem Ethos ............. 32
Conceptual Aspects of the Modem Worldview ........ 34
Objective Rationalism ..... 35
Subject-Object Dualism....... ..... 38
Non-Teleological Determinism .......... 40
Autonomous Individualism ............... 43
Scientific and Technological Objectivism ............ 46
Optimistic Progressivism...... ..... 51
The Breakdown of the Modem Worldview..... ..... 54
Defiance to the Supremacy of Reason ....................... 55
Consequences of Subject/Object Dualism.. ............ 59
Opposition to Autonomous Individualism....... .............. 62
Challenges to Scientific Objectivism......................... 65
Dismissal of Optimistic Progressivism ..... 69
iv
Summary.............................................................
III. THE RISE AND IMPACT OF THE POSTMODERN CONDITION

ON WESTERN CULTURE.................................................
The Emergence o f the Postmodern Condition ...................... 79

The Rise of the Postmodern E ra ....................................... 80
The Postmodern Ethos................................................
Main Representatives of Postmodern Thinking ..................... 87
Jacques Derrida (1930-2004)................. 88
Michel Foucault (1926-1984)..................... 90
Richard Rorty (1931-)...........................................
Stanley Fish (1938-).............................................
Jean-Franôis Lyotard (1924-1998)....................................... 95
Conceptual Aspects of the Postmodern Condition ..... 96
Epistemological Non-F oundationalism ................ 97
Relativistic Pluralism.... .....................................
Rejection of Metanarratives.................................................. 104
Historical Discontinuism..............................................
Rediscovery of Teleological Perspectives.................................. 110
A Renewed Meaning of Community.. ................. 112
Cultural Expressions in the Postmodern Condition... 117
Postmodernism and A rt ............................. 117
Postmodernism and Architecture.................................................. 119
Postmodernism and Fiction ........ 121
Postmodernism and Cinem a ...... 123
Postmodernism and Television........................ 125
Postmodernism and Music ....... 128
Postmodernism and Lifestyle. ...... 131
Postmodernism and Religion... ....... 133
Summary .......................................................
IV. URBAN MISSION AND THE EMERGENT

POSTMODERN CONDITION ............................................
Urbanization and the Postmodern Condition .......................... 136

Urbanization: A Five-Period History.................................... 137
Early Beginnings: The City-State ......................... 139
Greco-Roman Period: The Imperial City ............................ 142
Feudal and Commercial Period: The Medieval C ity .......... 144
Industrial Period: The Rise of the Modem C ity .................... 148
Post-Industrial Period: The Rise of the Postmodern City...................152
v
Postmodernism and Urbanization..... ..... ............................... 155
Modernity and Urbanization ............ 156
Urbanization, Globalization, and Postmodernism ...... 159
Summary.... ..... 162
Urban Mission and the Postmodern Condition... ......................... 163
Urban Mission and the Church..................... 163
Church and Mission...... ......................... 164
The Urban Church as Urban Mission..................... 166
Contextual urban m ission .................................... 167
Incamational urban mission................. 168
Primary agent of urban mission .................. 169
Urban Mission in the Midst of a Paradigm Shift................ 172
Urban Mission: Shaped by the Modem Era ...... 173
Urban Mission: Defied by the Postmodern Condition ..... 176
Postmodern urban mission contextualization......................... 178
Postmodern vs. postmodem-sensitive churches .....................180
Postmodernism: A Dangerous Opportunity for Urban Mission...... ........ 182
Postmodern Challenges to Urban Mission........................... 185
The Death of Truth: Epistemological Relativism............................... 186
Urban context and intellectual postmodernism ......................... 187
Postmodern “truth” vs. Christian Truth............... 188
The Spiritual Supermarket: Religious Pluralism..................... 191
Urban context and religious pluralism............................. 192
New age: A postmodern religion ..... 195
Postmodern Opportunities for Urban Mission....................... 197
Openness for Spiritual Experience .................................... 197
Experiential spirituality.. ..... 199
Practical spirituality .................................... 200
Search for Community Experience........ ....... 201
Summary ........ 203
V. IMPLICATIONS AND SELECTED PRINCIPLES FOR URBAN MISSION

TO AN EMERGENT POSTMODERN CONDITION ..... 205
Postmodern Implications for Urban Mission ..... 206

Epistemological Shift to Experience ..... 206
Economic Shift to Consumerism.... ....... 210
Temporal Shift to the Present ........ 214
Communication Shift to Cyberspace ......................................... 216
Spatial Shift to the Glocal ........................ 220
Suggested Principles for a Postmodem-Sensitive Urban Mission.... 222
Communal Principle ....... 223
vi
The Search to Belong.............................. 225
The Urban Church as a Community of Belonging ...... 227
Experiential Principle ..... 229
The Search for Visual Experience.................... 230
The Urban Church as a Multisensorial Experience............... 234
Ancient-Future Principle ..... 236
The Search for Meaning ..... 237
The Urban Church as an Ancient-Future Community .............239
Integrational Principle................................ 240
The Search for Authenticity.. ..... 242
The Urban Church in Service to Others ......... 244
Storytelling Principle.......................... 246
The Search for Identity........................ 248
The Urban Church as a Master Storyteller ................................251
Summary................... 254
VI. SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

FOR FURTHER STUDY .......... 256
Summary... ...... 256

Conclusions... ..... 259
Recommendations for Further Study ...... 263
BIBLIOGRAPHY.... ..... ...265
vli
CHAPTER I
INTRODUCTION
Background of the Problem
In 1970 Donald McGavran wrote: “Discipling urban populations is perhaps the
most urgent task confronting the Church. Bright hope gleams that now is precisely the
time to learn how it may be done and to surge forward actually doing it.”1 Undoubtedly,
at the beginning of the twenty-first century, McGavran’s warning is no less opportune
and relevant than it was more than three decades ago. On the contrary, his prediction
indeed points out to one of the most challenging tasks for the mission of the
contemporary Christian church.
The massive growth of the world’s population during the last fifty years has
spawned cities larger than have ever existed. In 1950 only two cities, New York and
Tokyo, had 10 million inhabitants or more. As of 2003, twenty cities have reached that
size. According to the latest report on world urbanization released by the United
Nations,2 it is projected that by 2007 the world’s urban population will exceed 50
’Donald A. McGavran, Understanding Church Growth (Grand Rapids:

Eerdmans, 1970), 295.
2United Nations, World Urbanization Prospects: The 2003 Revision, 2004,

http://www.un.org/esa/population/publications/wup2003/2003urban_agglo.htm (25
March 2004).
1
percent, thus marking the point when, for the first time in history, over half of the
world’s population will live in urban agglomerations. The proportion of the population
that is urban is expected to rise to 61 percent by 2030. Figure 1 clearly shows this trend.
5
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Urban P o p u latio n — — Rural Population
Fig. 1. Urban and rural population, 1950-2030. Adapted from United Nations,
Economic and Social Affairs, World Urbanization Prospects: The 2003 Revision
(New York, United Nations, 2004), 9.
The current stage of urbanization, particularly in the Western world, did not
occur perchance. It could not have come into being without the rise of the modem era
and its unquestionable influence on contemporary human history. The modem era, or
modernity, is usually recognized in the literature as the period from the Enlightenment
3
through the mid-twentieth century. Modem scientific and technological developments,
the modem nation-state, the modem system of higher education, and naturally, the
modem city and modem urban life are all examples of the direct consequences of
modernity and the modem worldview on the history of Western societies.1
Furthermore, during the last half of the twentieth century, the process of
urbanization received additional vitality through the structuring of a global economy and
the rise of globalization.2 Simultaneously, the embryonic form of a reactionary
movement against some of the philosophical and ideological elements associated with
the modem worldview— such as the pursuit of objective knowledge and inevitable
progress—began to be heard in the Western world.
In spite of all the benefits and positive developments brought about by the
modem period, the twentieth century was witness to global conflicts, inequality,
extremism, hatred, and environmental destruction. A century that began filled with
hopes for emancipation, progress, and freedom ended in confusion, anxiety, Increasing
poverty, and on the edge of a global financial collapse. The promises on which
modernity was founded began to be challenged as inadequate, misleading, and incapable
of explaining the problems of society.
The reactions and opposition towards the modem worldview come from the
’Craig M. Gay, The Way o f the (Modern) World: Or, Why I t ’s Tempting to Live
as if God Doesn’t Exist (Grand Rapids: Eerdmans, 1998), 10.
2Manuel Castells, The Rise o f the Network Society (Malden, MA: Blackwell,
1996), 403.
4
sociocultural phenomenon that has been identified in the literature as postmodernism.
The postmodern period, or postmodemity, represents the contemporary period in which
the Enlightenment-based modem worldview began, predominantly in the Western world,
to lose its dominance as the prime worldview. Postmodernism, in turn, does not
represent an organized worldview or culture;' rather, it is understood as “both a broad
cultural and sociological phenomenon and an ideology, a set of ideas.”2
Missiologist David Bosch, for instance, discusses the postmodern phenomenon in
Transforming Mission, in a chapter entitled: “The Emergence of a Postmodern
Paradigm.” In this chapter, Bosch describes some of the most pressing challenges to the
Enlightenment-based modem worldview that point to the end of the modem era. This
paradigm shift indicates the transition from an industrial to a post-industrial society,
from the modem era to a postmodern condition (or whatever it may eventually become,
or be called, a few years from now). On such a transformation, Peter Drucker writes,
Every few hundred years in Western history there occurs a sharp transformation.
Within a few short decades, society rearranges itself—its worldview; its basic
values; Its social and political structure; its arts; its key institutions. Fifty years later,
there is a new world. And the people bom then cannot even imagine the world in
which their grandparents lived, and into which their own parents were bom. We are
currently living through just such a transformation.3
I t
Harry L. Poe, Christian Witness in a Postmodern World (Nashville: Abingdon,
2001), 172.
2MIIlard I. Erickson, The Postmodern World: Discerning the Times and the Spirit
o f Our Age (Wheaton, IL: Crossway, 2002), 4.
3Peter F. Drucker, Post-Capitalist Society (New York, NY: Harper Collins,

1993), 1.
5
A period of a paradigm shift such as this—the decline of modernity and the rise
of something else, that so far has been identified as postmodemity—is always a time of
transformation and uncertainty. No matter how one chooses to explain what is taking
place, “it is becoming increasingly clear that the worldview shaped by the Enlightenment
is changing.”1 Consequently, this is an era marked by constant and sometimes dramatic
changes in the way people understand themselves, the society, the world, and ultimately,
God.
In terms of urban mission, a new generation emerges that does not see the world
through the same glasses, does not have the same felt-needs, and does not view
Christianity as the primary source to respond to their spiritual longings. Their
perception of reality has drastically been changed by the continuous impact of an urban
and postmodemizing society.
Within this context, the contemporary urban explosion, which primarily emerged
within the parameters of the modem worldview, has increasingly been affected by the
demands of globalization and the emergence of the postmodern condition. These
developments not only pose a serious threat but also have profound implications for the
mission of the urban church.
1Craig Van Gelder, “Mission in the Emerging Postmodern Condition,” in The

Church between Gospel and Culture: The Emerging Mission in North America, ed.
George R. Hunsberger and Craig Van Gelder (Grand Rapids: Eerdmans, 1996), 114.
6
Statement of the Problem
The world is becoming an urban society. At an amazing speed, masses of people
are moving to the cities around the world. At the same time, the Western world faces a
cultural paradigm shift from the modem era to a postmodern condition. This paradigm
shift affects all areas of human life; the church is no exception. In the context of urban
mission this socio-cultural shift is even more remarkable and significant. Because of the
cities’ power over the destiny of nations and their influence on the affairs of ordinary
people, more than ever, missiological reflection is needed on the future of urban life, as
the mission of tomorrow will be mostly urban and postmodern.
At the beginning of the twenty-first century, the Western urban church struggles
to engage the postmodern mind with the gospel message. Shaped during the modem era,
contemporary urban churches have been isolated by modem culture and now are further
defied by the postmodern condition. Postmodernism has been considered by the church
much more as a threat than an opportunity to engage in God’s mission to urban,
postmodemizing generations.
Purpose of the Study
The purpose of this study was to explore the relationship between the urban
mission of the church and the emerging postmodern condition. Furthermore, this
research aimed to provide a discussion of some of the most critical missiological
implications brought about by the postmodern condition for urban mission, and suggest
some principles which can help the urban church in its mission to postmodern
7
generations.
In the analysis of the emergence of the postmodern condition, within the context
of urbanization and globalization, the following issues have driven this study: What are
some o f the main elements of the modem worldview that have been challenged by the
postmodern condition? How have postmodern conceptual aspects been absorbed by
contemporary Western societies? What is the relationship between urbanization,
globalization, and postmodernism?
The investigation of the mission of the church within the context of an urban,
postmodemizing society was led by the following questions: How has the relationship
between urbanization, globalization, and postmodernism impacted the mission of the
urban church? What are some of the most pressing missiological implications of the
postmodern condition for urban mission? Are there any postmodern concepts that could
be used as bridges to reach the postmodern mind in the urban context?
To accomplish the purpose of the study this dissertation follows a
multidisciplinary approach based on bibliographic research and the review of the
literature related to urban mission in the context of postmodernism. To this end, the
sources for data collection include the resources of the James White Library at Andrews
University and of the Inter-Library Loan system. Computer research and online
databases were used to identify and collect related data on a worldwide scale and
associated with the topic of this research.
8
Justification of the Research
Although much has been written on the architectural, literary, sociological,
cultural, philosophical, and theological implications of postmodernism, an analysis of
the literature related to urban mission reveals a lack of consideration of the influence and
direct consequences of the postmodern condition on urban mission. From my
investigation, I have noted that the urban mission literature deals primarily with the
historical, philosophical, theological, and methodological aspects of the modern era.
While the literature on urban mission has been enlarged in the past few years, little has
been said about the particular issues and implications related to the urban mission of the
church to emerging postmodern generations, and the challenges and opportunities
involved.
Andrew Davey asserts that while urbanologists have been shaping innovative
disciplines of study and actions to deal with urbanization and globalization, urban
mission has grown and developed in the last decade or so.1 This study, however,
questions the lack of consideration of the postmodern condition within the context of
urban mission.2
Andrew Davey, Urban Christianity and Global Order: Theological Resources

fo r an Urban Future (Peabody, MA: Hendrickson, 2002), xi.
2 • •
Apparently, this is not the case in other religious disciplines. For instance, a
great deal of work has been dedicated to the postmodern issues in theology in general.
For an excellent analysis of postmodern thinking and its theological implications, see
Thomas Guarino, “Postmodemity and Five Fundamental Theological Issues,”
Theological Studies 57 (December 1996): 654-689. For additional information, see
David Ray Griffin, “Introduction: Varieties of Postmodern Theology,” in Varieties o f
9
A careful review of the literature of the best-known urban missiologists and
related writings prepared in the last two decades shows that not much has been discussed
about the serious implications of the postmodern condition in the context of
urbanization. For instance, the index of the comprehensive international bibliography
Cities and Churches, published by the American Theological Library Association in
1992, does not provide a specific entry for the term postmodern. It seems to consider
modernity and postmodemity as different sides of the same coin.1
Another example of the lack of significant consideration of the impact of the
Postmodern Theology, ed. David Ray Griffin, William A. Beardslee, and Joe Holland
(Albany, NY: State University of New York Press, 1989), 1-7; Stanley Hauerwas,
Nancey C. Murphy, and Mark Nation, eds., Theology without Foundations: Religious
Practice and the Future o f Theological Truth (Nashville: Abingdon, 1994), 75-139; and
Rowan D. Williams, “Postmodern Theology and the Judgment of the World,” in
Postmodern Theology: Christian Faith in a Pluralist World, ed. Frederic B. Bumham
(San Francisco: Harper & Row, 1989), 92-112. Additionally, a great deal of study has
been done by anthropologists and mission theorists in general, on the challenges of
postmodernism to the church; however, these lack the necessary emphasis on the urban
context. For example, see David J. Bosch, Believing in the Future: Toward a Missiology
o f Western Culture, Christian Mission and Modem Culture (Valley Forge, PA: Trinity,
1995), 15-45; Jerome E. Burce, Proclaiming the Scandal: Reflections on Postmodern
Ministry, Christian Mission and Modem Culture (Harrisburg, PA: Trinity, 2000), 1-35;
Douglas J. Hall, The End o f Christendom and the Future o f Christianity, Christian
Mission and Modem Culture (Valley Forge, PA: Trinity, 1996), 51-66; Paul G. Hiebert,
Missiological Implications o f Epistemological Shifts: Affirming Truth in a
Modern/Postmodern World, Christian Mission and Modem Culture (Harrisburg, PA:
Trinity, 1999), 51-56; Lesslie Newbigin, Truth and Authority in Modernity, Christian
Mission and Modem Culture (Valley Forge, PA: Trinity, 1996), 7- 10, 64-83; and
Charles C. West, Power, Truth, and Community in Modern Culture, Christian Mission
and Modem Culture (Harrisburg, PA: Trinity, 1999), 24-44, 123-128.
!Loyde H. Hartley, Cities and Churches: An International Bibliography, 3 vols.,

ATLA Bibliography Series, no. 31 (Metuchen, NJ: American Theological Library
Association, 1992), 3:2678.
10
postmodern condition on urban mission is illustrated by the absence of articles on the
topic in Urban Mission, one of the most important journals dealing with urban mission
issues. Urban Mission was published from September 1983 to June 1999 by the
Westminster Theological Seminary, with Roger Greenway and later Harvie Conn as
main editors. During its years in print, Urban Mission published only three articles
dealing with modernism and its implications for urban mission, but none specifically on
postmodernism.1 Furthermore, a meticulous review of the main works on urban mission
written from 1983 to 2003 has also demonstrated the lack of focus on the implications of
the postmodern paradigm upon urban missiology. Although an impressive quantity of
literature has been written by those who reflect on issues of urban mission, the
emergence o f the postmodern condition has been missed.2
'See Tony Carnes, “Modem Moscow: Its Religions and Moral Values,” Urban
Mission 13 (March 1996): 29-41; Harvie M. Conn, “Blaming the Victim,” Urban
Mission 15 (June 1998): 3-6; and Linford Stutzman, “An Incamational Approach to
Mission in Modem, Affluent Societies,” Urban Mission 8 (May 1991): 35-43.
For example, see Raymond J. Bakke, A Theology as Big as the City (Downers
Grove, IL: InterVarsity, 1997); idem, The Urban Christian: Effective Ministry in
Today’s Urban World (Downers Grove, IL: InterVarsity, 1987); Robert D. Carle and
Louis A. DeCaro, eds., Signs o f Hope in the City: Ministries o f Community Renewal
(Valley Forge, PA: Judson Press, 1997); David Claerbaut, Urban Ministry (Grand
Rapids: Zondervan, 1983); Harvie M. Conn, A Clarified Vision for Urban Mission:
Dispelling the Urban Stereotypes (Grand Rapids: Zondervan, 1987); John Fuder, A
Heart for the City: Effective Ministries to the Urban Community (Chicago: Moody,
1999); Roger S. Greenway and Timothy M. Monsma, Cities: Missions ’ New Frontier,
2d ed. (Grand Rapids: Baker, 2000); John E. Kyle, Urban Mission: G od’s Concern fo r
the City (Downers Grove, IL: InterVarsity, 1988); Robert C. Linthicum, City o f God,
City o f Satan: A Biblical Theology fo r the Urban Church (Grand Rapids: Zondervan,
1991); idem, Signs o f Hope in the City (Monrovia, CA: MARC, 1995); Eleanor Scott
Meyers, ed., Envisioning the New City: A Reader on Urban Ministry (Louisville, KY:
11
A comparable crisis was identified by Harvie Conn in the relationship between
urban mission and the modem worldview, where the major issues were, and in most
cases still are, only related to the dilemmas of poverty and social justice. Conn puts it
this way:
What lay behind this Christian mindset that found itself more comfortable with
charity than with justice—that could reduce questions of social structures to
individualist dimensions? Part o f the answer may lie in the failure o f the church to
understand well enough the challenge o f modernity. . . . Modernity was a worldview
in internal conflict [emphasis mine]. Basic to that conflict was an inherent struggle
between individual autonomy and a view of nature now isolated from God and
dominated more and more by the machine. How would the Christian community
respond to it? Repeatedly the church resorted to dualisms in the face-off, sometimes
moving toward the individualist end of modernity pole, sometimes the social en d .. . .
Also placing its stamp on the future would be the growing Christian dualism that
looked for individual converts in the city but turned against the city as a perversion
of nature. A growing transatlantic antiurbanism divided the poor of the cities into
worthy and unworthy and would eventually isolate evangelism from social
Westminster/John Knox, 1992); Lyle E. Schaller, Center City Churches: The New
Urban Frontier (Nashville: Abingdon, 1993); Charles Van Engen and Jude Tiersma,
God So Loves the City: Seeking a Theology fo r Urban Mission (Monrovia, CA: MARC,
1994); Eldin Villafane, ed., Seek the Peace o f the City: Reflections on Urban Ministry
(Grand Rapids: Eerdmans, 1995); and Eldin Villafane and others, Transforming the City:
Reframing Education fo r Urban Ministry (Grand Rapids: Eerdmans, 2002).
A few works, nevertheless, have been written on postmodernism as an urban
mission challenge. For example, see Viv Grigg, Urban Theology as Transformational
Conversation: Hermeneutics fo r the Post-Modern Cities (Auckland, New Zealand:
Urban Leadership Foundation, 2000); Glenn B. Smith, “An Inquiry into Urban
Theological Education,” in The Urban Face o f Mission: Ministering the Gospel in a
Diverse and Changing World, ed. Manuel Ortiz and Susan S. Baker (Phillipsburg, NJ:
Presbyterian and Reformed, 2002), 257-258; Greg Smith, “The Unsecular City: The
Revival of Religion in East London,” in Urban Theology: A Reader, ed. Michael S.
Northcott (London: Cassell, 1998), 334-335; Charles Van Engen, Mission on the Way:
Issues in Mission Theology (Grand Rapids: Baker, 1996), 207-229; and Craig Van
Gelder, “Secularization and the City: Christian Witness in Secular Urban Cultures,” in
Discipling the City: A Comprehensive Approach to Urban Mission, ed. Roger S.
Greenway, 2d ed. (Grand Rapids: Baker, 1992), 78-83.
12
transformation.. . . Theological formulations began to reflect the antiurban dualism

of individual and society. They revolved around attitudes to what was eventually
called the Social G ospel.. . . Moving into the twentieth century, the Social Gospel
movement swung toward the public, the political, the social, while the evangelical
movement, in reaction, emphasized a private, individualized outlook.1
As a direct consequence, the focus of urban mission turned from the public to the
private arena, in which the goal was to transform individuals who would eventually
change the social context. The longtime interaction between social engagement and
evangelism was headed to its end. This study seeks to avoid this unfortunate urban
mission approach in an attempt to engage the emergent postmodern condition with the
gospel.
Delimitations of the Study
Most academic projects on mission studies are characterized by their multi
disciplinary uniqueness. This dissertation is no exception. For that reason, what follows
are essential assumptions and delimitations of this research.
Initially, whenever one speaks of postmodernism, one runs the risk of faulty
oversimplification, especially because of the pluralistic nature and all intermingling
elements related with the postmodern condition. Since postmodernism does not
represent an organized worldview or culture, this study discusses only what the
postmodern condition looks like at the beginning of the twenty-first century.
Accordingly, this research does not attempt to provide “the” definition of
h arv ie M. Conn and Manuel Ortiz, Urban Ministry: The Kingdom, the City, and
the People o f God (Downers Grove, IL: InterVarsity, 2001), 57-58.
13
postmodernism or delineate “the” postmodern paradigm. This is impossible at this stage
of the development of the postmodern condition.
Second, this dissertation does not address the impact of the pervasiveness of
postmodern ideologies in cultures of the non-Westem world. Because of its Western
roots, most of the literature associated with postmodernism has the Western world as the
primary focal point.
Third, this study is not an attempt to provide an exhaustive survey of urban
mission theory or theological reflection on the urban experience, but rather it offers a
survey of some of the most pressing missiological implications in the interaction and
relationship between the mission of the urban church and the emerging postmodern
condition.
Fourth, I recognize that the mission of the church to urban societies is a complex
and extremely intricate task. Many are the challenges that the urbanization of the world
poses to the proclamation of the gospel message. The emergence of the postmodern
condition is only a facet of the urban environment. Undeniably, there are other aspects
in urban mission which deserve priority in the “assignment list” of most urban Christian
communities; namely, the issues related to extreme urban poverty and social justice.
Nonetheless, the purpose of this dissertation in no way indicates an excessive attention
to the postmodern condition at the expense of these apparent more urgent issues. My
contention is simply that the literature which is urban-missiological in nature lacks the
necessary consideration to the postmodern condition within the context of urban
14
mission, which I consider ought to be addressed more frequently by urban missiologists.
Fifth, I must admit that this research was prepared by a somehow postmodern
mentality. As the journey of writing this dissertation moved forward, in one way or
another, I realized how much a “postmodern” I was. Perhaps because of my age (I was
bom in 1968) and interaction with postmodern thoughts and attitudes, I can relate to the
longings and concerns that postmodems carry with them, as these are unfolded in this
dissertation. Nonetheless, I also recognize the intrinsic threat the postmodern condition
represents to the gospel, especially because of its relativistic and pluralistic views. On
the other hand, I consider the postmodern condition a new and unprecedented
opportunity for the proclamation of the Christian faith, particularly in the urban setting.
Definition of Terms
Because of its multi-disciplinary nature, this research employs specific
nomenclature from different fields of study. Thus, it becomes essential to provide the
definition of key terms utilized in this study to bring clarification in their usage.
Culture: Refers to a “more or less integrated system of ideas, feelings, and values
and their associated patterns of behavior . . . shared by a group of people who organize
and regulate what they think, feel, and do.”! In other words, according to anthropologist
!Paul G. Hiebert, Anthropological Insights for Missionaries (Grand Rapids:

Baker, 1985), 30.
15
Charles Kraft, “culture is that in terms of which our life is organized.”1
Modernity and modernism: Modernity is the distinct period in the history of
Western civilization identified in the literature as the modem era. Modernism, in turn,
designates “the intellectual and cultural heritage” 2 of modernity, which is governed by
the modem worldview.
Paradigm shift: Refers to the transition into a new thought pattern, a new model
of interpretation, theoretical structure, or frame of reference.3
Postmodernity and postmodernism: This research refers to postmodemity as the
period in the history of Western civilization that comes out of, or after, modernity.
Postmodernism, in turn, is the intellectual, socio-cultural phenomenon that bears the
conceptual aspects characteristic of postmodemity. This study, however, gives
preference to the use of the term “postmodern condition,” instead of postmodemity,
'Charles H. Kraft, Christianity in Culture: A Study in Dynamic Biblical

Theologizing in Cross-Cultural Perspective (Maryknoll, NY: Orbis, 1979), 47.
Philip Sampson, Vinay Samuel, and Chris Sugden, “Introduction,” in Faith and
Modernity, ed. Philip Sampson, Vinay Samuel, and Chris Sugden (Oxford: Regnum,
1994), 7. See also Van Gelder, “Mission in the Emerging Postmodern Condition,” 119.
3Borrowing from Thomas Kuhn’s theory of paradigm shifts (Thomas S. Kuhn,

The Structure o f Scientific Revolutions, 3d ed. [Chicago: University of Chicago Press,
1996]), Hans Kiing describes a paradigm shift as a transitional period in the broader
context of the society as a whole. Kiing asserts that postmodemity represents a
paradigm shift from modernity (Hans Kiing, “The Reemergence of the Sacred:
Transmitting Religious Traditions in a Post-Modem World,” Conservative Judaism 40
[1988]: 17). For a summary of Hans Kiing’s approach to the paradigm shift theory and
its relevance for theology and mission, see David J. Bosch, Transforming Mission:
Paradigm Shifts in Theology o f Mission (Maryknoll, NY: Orbis, 1991), 181-189.
16
especially because postmodemity does not represent a period with a distinct and clear
worldview.
Urban area: Countries differ in the way they classify population as “urban” or
“rural.” An urban area may be defined by the number of residents, the population
density, or the percentage of people not dependent on agriculture.1 Some countries
define any place with a population of 2,000 or more as urban; others set a minimum of
20,000. There are no universal standards, and generally each country develops its own
set of criteria for distinguishing urban areas. The United States defines urban as a city,
town, or village with a minimum population of 2,500 people. A listing of country
definitions is published annually in the United Nations Demographic Yearbook?
Urban agglomeration: Areas of one million people or more. The concept of
agglomeration defines the population contained within the contours of adjacent urban
areas regardless of their administrative boundaries (e.g.: New York, NY/Newark, NJ).3
Urbanization and urbanism: Urbanization is the process through which urban
settlements grow and develop out of rural areas.4 Urbanism, in turn, “refers to the social
!J. John Palen, The Urban World, 6th ed. (New York: McGraw-Hill, 2002), 94.
2United Nations, United Nations Demographic Yearbook, 2001,

www.un.org/esa/population/publications/wup2001 /200l_agglom.htm (15 March 2004).
3Palen, The Urban World, 284.
4Philip M. Hauser, “Urbanization: An Overview,” in The Study o f Urbanization,

ed. Philip M. Hauser and Leo F. Schnore (New York: Wiley, 1966), 8.
17
patters and behaviors associated with living in cities.”1 In other words, urbanism is the
cultural impact of the urban, the urban way of life.2
Worldview. It defines how people read and understand the world. It is the way a
culture conceptualizes reality. James Sire defines worldview as “a commitment, a
fundamental orientation of the heart, that can be expressed as a story or in a set of
presuppositions . . . which we hold . . . about the basic constitution of reality, and that
provides the foundation on which we live and move and have our being.” 3 Kraft, in
turn, defines worldview as “the central systematization of conceptions of reality to which
the members of the culture assent.”4 Worldview also refers to the foundation upon
which one’s life finds meaning and purpose. In spite of the fact that most people are
unaware of their worldview, it underlies their actions and gives meaning to their lives.
'Palen, The Urban World, 9.

2, * •
Louis Wirth, “Urbanism as a Way of Life,” in Urban Life: Readings in the
Anthropology o f the City, ed. George Gmelch and Walter P. Zenner (Prospect Heights,
IL: Waveland, 2002), 65.
•3
James W. Sire, The Universe Next Door: A Basic Worldview Catalog, 4th ed.
(Downers Grove, IL: InterVarsity, 2004), 17. See also Alan J. Roxburgh, Reaching a
New Generation: Strategies for Tomorrow’s Church (Downers Grove, IL: InterVarsity,
1993), 30.
4Kraft, Christianity in Culture, 53. Hiebert points to a number of important

functions our worldview bears: it “provides us with cognitive foundations,” “gives us
emotional security,” “validates our deepest cultural norms,” “integrates our culture,”
and finally, our worldview “monitors culture change” (Hiebert, Anthropologicol Insights
fo r Missionaries, 48, emphasis in original).
18
Overview of the Dissertation
This dissertation is organized in six chapters. The first provides a concise
background of the topic of investigation, delineates the problem and purpose of the
study, defines a short list of significant terms to this research, and gives an overview of
the dissertation.
The second chapter presents a description of the rise and decline of the modem
worldview. It describes and analyzes some of the most prominent conceptual aspects of
the modem ethos and the transitional steps that began to call into question the core
beliefs and values of modernity. Identifying these steps becomes crucial for the
examination of the various streams of the emerging postmodern condition.
The third chapter of this study offers an overview of postmodernism by
examining the rise and impact of the postmodern condition in the West. It provides a
description and discussion of selected conceptual aspects related to the postmodern ethos
and examines the pervasiveness of postmodern concepts through popular cultural
expressions.
The fourth chapter provides a succinct historical description of the process of
urbanization, aiming to clarify the establishment of the emergent postmodern condition
within the context of urbanization and globalization. An analysis of the relationship
between the urban mission of the church and the postmodern condition follows. This
chapter also offers a discussion of some of the most pressing challenges and potential
opportunities the postmodern condition presents to urban mission.
19
Based on the preceding chapters, the fifth chapter draws out some of the most
pressing urban missiological implications in the light of an emergent postmodern
condition. It also suggests selected principles of which postmodem-sensitive urban
churches should be mindful in their attempt to reach the postmodern mind. The sixth
and final chapter presents the summary, conclusions, and recommendations for further
research in urban missiology in the context of postmodemity.
CHAPTER II
THE RISE AND BREAKDOWN OF THE MODERN WORLDVIEW
Most historians identify the full birth of the modem era with the rise of the
Enlightenment, which gradually became the dominant worldview in the following two
hundred years. By the turn of the twentieth century, however, the modem worldview
began to confront increasing opposition that questioned some of its assumptions—both
at the intellectual and institutional levels—in contrast with significant episodes in
various areas of human life. In this chapter, I first present a brief historical background
of the modem era and discuss selected conceptual aspects associated with its worldview.
Second, I identify a number of key transitional developments that begin to call into
question some of the core beliefs of the modem worldview which lead to its subsequent
breakdown as the dominant worldview in the Western world.
The Development of the Modern Worldview
Modem societies that developed from the medieval— or premodem—world1
’When discussing the paradigm shift from the modem into an emerging
postmodern worldview, it is beneficial to recall the transition that took place as the
condition known as modernity emerged out of the medieval worldview. Erickson
suggests that “one cannot understand postmodernism without understanding the modem
mentality out of which it grew ,. . . similarly one cannot understand modernism without
seeing the premodem mentality that preceded it” (Millard I. Erickson, Truth or
Consequences: The Promise and Perils o f Postmodernism [Downers Grove, IL:
20
21
went through a deep transformation in their worldview.1 Gradually, a new paradigm
shift in human history began to lay its foundations, as the premodem way of thinking
was replaced by a new perspective that in some respects agreed with it, but in many
InterVarsity, 2001], 32). In the premodem era—including the medieval and the ancient
periods—certain common elements can be identified. Among them was the belief in
purpose in the universe, in which human beings fit and were to be understood. A second
idea was the notion that observable nature was not the whole of reality. Simply put, in
premodem times, individuals and society as a whole believed in the supernatural, in the
existence of God or gods. For additional information, see Millard J. Erickson,
Postmodernizing the Faith: Evangelical Responses to the Challenge o f Postmodernism
(Grand Rapids: Baker, 1998), 15. In addition to the above information, Hunter points
out that premodem societies are usually “characterized by a population which is diffused
throughout numerous, small, and isolated pockets in rural or quasi-rural settings. There
is little technological sophistication and little division of labor. Social relationships are
personal, intimate, and essential, with the relations and institutions of kinship at the core
of individual and social experience. Political hegemony is maintained by elites whose
authority is based upon traditional sanctions. The culture of the community,
gemeinschaft, is typically homogeneous. Consequently, social solidarity is based upon
similarity of roles and worldviews. All spheres of human life are bound by deeply
rooted traditional modes of thought and behavior that are almost without exception,
religious or sacred in character” (James D. Hunter, “What Is Modernity? Historical
Roots and Contemporary Features,” in Faith and Modernity, ed. Philip Sampson, Vinay
Samuel, and Chris Sugden [Oxford: Regnum, 1994], 14-15).
For a summary of premodemism and the premodem worldview, see Bosch,
Transforming Mission, 263; Fritjof Capra, The Turning Point: Science, Society, and the
Rising Culture (New York: Simon and Schuster, 1982), 53-54; Erickson, Truth or
Consequences, 32-52; Eugene A. Nida, Religion across Cultures: A Study in the
Communication o f Christian Faith (New York: Harper & Row, 1968), 48-57; and Gene
E. Veith, Jr., Postmodern Times: A Christian Guide to Contemporary Thought and
Culture, Turning Point: Christian Worldview Series (Wheaton, IL: Crossway, 1994), 29-
32.
1Craig Van Gelder, “A Great New Fact of Our Day,” in The Church between
Gospel and Culture: The Emerging Mission in North America, ed. George R.
Hunsberger and Craig Van Gelder (Grand Rapids: Eerdmans, 1996), 58.
22
significant ways was in opposition to its premises.1 Following is a brief historical
development of the modem era with an emphasis on the contribution of major
representatives of this period.
The Rise of the Modem Era
The gestation period of the modem period is recognized by most scholars as a
product of the historical, socio-cultural, and intellectual heritage brought by the
Renaissance and the Protestant Reformation,2 which prepared the way for the full birth
'For instance, the belief in metaphysical realism, the referential theory of

language, and the existence of a distinct pattern of history were all basic elements from
the premodem worldview which were carried into the modem worldview. In the
rationale behind these elements, however, the modem worldview diverges from
premodem assumptions. For further details, see Erickson, Postmodernizing the Faith,
15-16.
Both the Renaissance and the Protestant Reformation played major roles in
preparing the way for what became modem Western nation-states to emerge from the
medieval period into the modem world (Van Gelder, “Great New Fact,” 59). On the one
hand, the Renaissance brought new emphasis on intellectual achievements and artistic
expressions. Divine concerns were replaced by human interests and the focus of life
significantly shifted from the spiritual to the natural world. Consequently, Renaissance
cosmology elevated humankind to the center of the universe. Later on, the Protestant
Reformation gave form and discipline to these emphases with its focus on the ability and
responsibility of individuals to shape their lives both at the personal and community
levels (Van Gelder, “Mission in the Emerging Postmodern Condition,” 116). On the
other hand, historical events destroyed the unity and power the Western church had
enjoyed until then. The church was gradually removed from its authoritative position,
and ultimately, as Bosch points out, God was “eliminated from society’s validation
structure. People discovered, somewhat to their surprise at first, that they could ignore
God and the church, yet be none the worse for it” (Bosch, Transforming Mission, 263).
23
of the modem era1 with the rise of the Enlightenment. Here, one might agree with
Grenz, who suggests that modernity had its grandmother in the Renaissance, but its true
mother was the Enlightenment.2
One of the main intentions of the Enlightenment was the liberation of humankind
from superstition—mainly religious—through rational analysis, empirical evidence and
scientific discovery. During this period, new developments in geography, mathematics,
physics, and astronomy—to mention but a few—reshaped human perspectives about the
universe. Reason and observation were emphasized as tools for discovering truth, and
'Hunter asserts that “as an ‘epoch,’ the defining elements of [modernism] can be
seen as congealing, in incipient form, no earlier than the fourteenth century and no later
than the sixteenth century in Western Europe. The hallmarks of this social and historical
development were the spread of Western imperialism, the development of ascetic
Protestantism and rational capitalism, and the widespread acceptance of scientific
procedures” (Hunter, “What Is Modernity?” 16).
Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids: Eerdmans, 1996),

60. The generally accepted and usually non-controversial estimation of the
Enlightenment as the hallmark of the modem era has recently been challenged by Louis
Dupre who argues that the real originator of modernity is the nominalistic disintegration
of the classical worldview. See Louis K. Dupre, Passage to Modernity: An Essay in the
Hermeneutics o f Nature and Culture (New Haven, CT: Yale University Press, 1993), 15-
41, 79-90. However, scholars traditionally identify the rise of the Enlightenment as the
starting point o f modernity and, consequently, of its worldview. While it is difficult to
secure any sort of scholarly consensus about specific dates of intellectual periods, many
historians have connected the beginning of the Enlightenment with the Peace of
Westphalia in 1648, at the end of the Thirty Years’ War, and Its end with the publication
o f Kant’s Critique o f Pure Reason in 1781. For a short discussion of the Enlightenment
period and its impact on Christian theology, see James M. Byme, Religion and the
Enlightenment: From Descartes to Kant (Louisville, KY: Westminster/John Knox,
1997), 27-52; Stanley J. Grenz and Roger E. Olson, 20th Century Theology: God and the
World in a Transitional Age (Downers Grove, IL: InterVarsity, 1992), 15-23; and Roger
E. Olson, The Story o f Christian Theology: Twenty Centuries o f Tradition and Reform
(Downers Grove, IL: InterVarsity, 1999), 522-523, 540-542.
24
the created world was seen as the arena within which such truth was to be discovered
and understood.1
Main Representatives of the Modem Era
The scientific developments of the modem era brought about a totally different
way of understanding the human condition. In this regard, a number of thinkers greatly
influenced the growth of new thought patterns that led to the rise of the modem
worldview. Six major shapers of the modem worldview were Francis Bacon, Rene
Descartes, Isaac Newton, John Locke, Thomas Hobbes, and Immanuel Kant.2
Francis Bacon (1561-1626)
Francis Bacon marked the inauguration of modem science3 and the scientific
'jack Lively, The Enlightenment (London: Longmans, 1966), 6, 14-15. This

“enlightened” worldview paved the way for a set of doctrines affirming that the source
of all human misery was ignorance, especially superstition (e.g., religion, authoritarian
government, customs, traditions, myths). On the contrary, knowledge, reason, and
science would be able to destroy the chains of ignorance and superstition in order to help
improve the human condition. See Robert Hollinger, Postmodernism and the Social
Sciences, Contemporary Social Theory, no. 4 (Thousand Oaks, CA: SAGE, 1994), 21-
23.
2Settling the precise representatives of any intellectual movement is as difficult

as giving an exact definition of the movement. There is no universal agreement on who
were the precursors and proponents of the modem era. Whereas authoritative
interpreters provide different lists, most of them include the six individuals this study
assumes to be the main representatives of the modem worldview.
3For a detailed and comprehensive review of the historiographical debate over

the rise of modem science, see H. Floris Cohen, The Scientific Revolution: A
Historiographical Inquiry (Chicago: University of Chicago Press, 1994), 24-45, 239-
377.
25
method in the transition from the Renaissance to the Enlightenment.1 Bacon developed
what came to be known as scientific knowledge: the idea that a rational knowledge of
life could be used as a tool for understanding and controlling the natural world. For
Bacon, knowledge was an instrument of power over nature allowing humankind to use
the world in any desirable way.2 This illustrates his understanding that “knowledge and
human power are synonymous.” This understanding led to the beginning of the modem
instrumental rationality.4 Bacon was also the first to formulate a clear theory of
inductive procedure,5 making experiments and drawing general conclusions from them;
'in significant ways Bacon anticipated the Enlightenment worldview that would
characterize modernity. In The New Atlantis—a posthumously published book—Bacon
portrayed an idealistic society in which people would trust in science as the key to their
happiness (Francis Bacon, Essays, Advancement o f Learning, New Atlantis and Other
Pieces, ed. Richard F. Jones [New York: Odyssey, 1937], 449-491). Grenz asserts that
Bacon “was convinced that the scientific method would not only lead to individual
discoveries but also show the interrelations of the sciences themselves, thereby bringing
them into a unified whole” (Grenz, Primer on Postmodernism, 58).
2Cf. Francis Bacon, Novum Organum (New York: P. F. Collier, 1902), 11-23,
108-113. See Hollinger, Postmodernism and the Social Sciences, 21.
3Bacon, Novum Organum, 11. In asserting that “knowledge is power,” Bacon

assumed that knowledge mediates power over circumstances, as it offers the ability to
change circumstances according to human desires. Furthermore, Bacon believed that
learning would bring actions and, consequently, actions would justify the need for
knowledge. See Robert K. Faulkner, Francis Bacon and the Project o f Progress
(Lanham, MD: Rowman & Littlefield, 1993), 3-26; and Nicholas Wolterstorff, Reason
within the Bounds o f Religion, 2d ed. (Grand Rapids: Eerdmans, 1984), 123-124.
4Hollinger, Postmodernism and the Social Sciences, 22.
5Stuart Hampshire, The Age o f Reason: The Seventeenth Century Philosophers

(New York: New American Library of World Literature, 1956), 19, 20.
26
years later his system became known as the empirical method of science.1
Rene Descartes (1596-1650)
Rene Descartes is considered to have laid the philosophical foundation of
modernity. In the quest for discovering knowledge and truth, Descartes developed a
different epistemological method in his attempt “to find a single truth which is certain
and indubitable.”3 His method was based on the assumptions that human reason had a
definite degree of autonomy, and the human approach to knowledge should be ruled by
doubt.4 Thus, as Van Gelder asserts, “knowing became a rational process, and
I
Capra, Turning Point, 55. Even though Bacon did not place mathematics at the
center of natural knowledge as the Enlightenment thinkers who would come after him,
because of his emphasis on experimentation he is recognized as one of the first modem
scientists, especially because of his inductive, empirical method of science (Hampshire,
The Age o f Reason, 19-20). For further details on the influence of Bacon on modem
worldview and philosophy, see Charles Whitney, Francis Bacon and Modernity (New
Haven, CT: Yale University Press, 1986), 1-19.
Scholars often agree that Descartes is the father of modem philosophy. Among
those who have voiced this opinion is Descartes’s translator, Laurence J. Lafleur (Rene
Descartes, Discourse on Method, and Meditations [New York: Bobbs-Merrill, 1960], vii,
xvii). See also Hampshire, Age o f Reason, 17; and Stephen Gaukroger, Descartes: An
Intellectual Biography (Oxford: Oxford University Press, 1995), 3.
Rene Descartes, Meditations on First Philosophy (New York: Bobbs-Merrill,

1960), 23. See also Hampshire, The Age o f Reason, 61.
4Descartes, Discourse on Method, and Meditations, 13-14. For a further

explanation of Descartes’s method, see L. J. Beck, The Method o f Descartes (Oxford:
Oxford University Press, 1952), 14-25.
27
knowledge became a rationally constructed view of reality.” 1 This analytic, deductive
method of reasoning was probably Descartes’s greatest contribution to the modem
worldview.
Isaac Newton (1643-1727)
What Descartes represented for the development of philosophy, Isaac Newton

• • • • 7
did for science in the Scientific Revolution. One of Newton’s most significant
contributions to the modem period was his continuous effort in developing a method “to
subject the phenomena of nature to the laws of mathematics”3 in an attempt to describe
the mechanical movement of solid bodies.4 Newton was the first to introduce a blend in
’Van Gelder, “Mission in the Emerging Postmodern Condition,” 117. The belief
in the certainty of scientific knowledge became the very basis of Cartesian philosophy
and of the modem worldview (Capra, Turning Point, 57).
The Scientific Revolution began with Nicolas Copernicus (1473-1543), who

presented the hypothesis of heliocentrism, thus overthrowing the geocentric view of
Ptolemy. Copernicus was followed by Johannes Kepler (1571-1630), who formulated
empirical laws of planetary motion, which gave further support to the Copemican
system. Then came Galileo Galilei (1564-1642), who established Copernicus’s theory as
a valid scientific theory through observation, combining scientific experimentation with
the use of mathematical language to formulate the laws of nature. For this reason,
Galilei is known as the father of modem science. See Capra, Turning Point, 54, 55.
3Isaac Newton, The Mathematical Principles o f Natural Philosophy (Berkeley:

University o f California Press, 1966), xvii.
4Ibid., xvii-xviii. As a direct result of his scientific work, Newton developed the
method which is known today as differential calculus, to describe the mechanical motion
of solid bodies (Capra, Turning Point, 64). His achievement was praised by Einstein as
“perhaps the greatest advance in thought that a single individual was ever privileged to
make” (Albert Einstein, Ideas and Opinions [New York: Crown, 1954], 268). For
further details on the method of Newtonian science, see John H. Randall, The Making o f
28
methodologies using both Descartes’s rational/deductive and Bacon’s
empirical/inductive systems.' He introduced this fusion on the basis that “neither
experiments without systematic interpretation nor deduction from first principles without
■j
experimental evidence will lead to a reliable theory.” Looking beyond Bacon’s
systematic experimentation and Descartes’s mathematical analysis, Newton incorporated
and developed the methodology upon which natural sciences have been built ever since.3
Hence, the way was paved for the full establishment of the Age of Reason.4
John Locke (1632-1704)
This new scientific mentality brought with it a change in the understanding of the
the Modern Mind: A Survey o f the Intellectual Background o f the Present Age
(Cambridge, MA: Riverside, 1954), 261-273.
'Capra, Turning Point, 64.
2Ibid.
3For further details on Newton’s importance in the history of modem science, see
James E. McClellan and Harold Dom, Science and Technology in World History: An
Introduction (Baltimore, MD: Johns Hopkins University Press, 1999), 249-273.
4These revolutions in philosophy and science attempted to elevate reason over

superstition and external authority. As a result, the epoch was appropriately designated
the “Age of Reason,” where reason replaced revelation as the arbiter of truth. The Age
of Reason elevated the individual self to the center of the world, focusing on the
autonomy of human reason, the notion of human rights, and the quest for an equal and
just society. In general terms, many philosophers of this period began to question, not
only certain practices o f the church (e.g., papal authority, indulgences), but also
Christianity itself and its source of authority (Hampshire, Age o f Reason, 11-14; Grenz,
Primer on Postmodernism, 67-68).
29
nature of religion. Through the work of the British empiricist John Locke,1 a door was
left wide open for the dominance of natural religion over revealed religion.2 On the
basis of Locke’s contribution—established on the central role of reason in morality and
religion3—Enlightenment thinkers came up with the theological alternative to orthodoxy
known as deism,4 which elevated human reason and natural religion over faith and
special revelation.
'One of the major points in Locke’s argumentation was a rejection of the

conception of innate ideas: the assertion that the human mind begins as a blank page
(John Locke, An Essay Concerning Human Understanding [Oxford: Clarendon, 1924],
16-36). In this alternative view, all human ideas come from either sensation or
reflection, which together Locke called “experience” (see John W. Yolton, John Locke
and the Way o f Ideas [Oxford: Clarendon Press, 1968], 26-71).
2 ”
A major contribution to the modem worldview was Locke’s belief in the
voluntary nature of religion and its implications to natural religion. Later Enlightenment
thinkers—focusing on the God of nature—placed the deity so close to nature and human
reason, that the natural replaced the supernatural. This thinking led to the total removal
of God in late modernity. See Carl L. Becker, The Heavenly City o f the Eighteenth
Century Philosophers (New Haven, CT: Yale University Press, 1932), 64-66.
In his own words, Locke asserts that “faith is nothing but a firm assent of the
mind; which if it be regulated, as is our duty, cannot be afforded to anything but upon
good reason, and so cannot be opposite to it” (Locke, Essay Concerning Human
Understanding, 354).
4The exact relationship between Locke and Deism has been debated among
modem scholars. However, in The Relation o f John Locke to English Deism,
Hefelbower suggests that while Locke clearly Influenced and even made possible the
rise of deism, he was unsympathetic with its more radical conclusions. Hefelbower
demonstrates persuasively that “Locke and English Deism are related as co-ordinate
parts of the larger progressive movement of the age” (S. G. Hefelbower, The Relation o f
John Locke to English Deism [Chicago: University of Chicago Press, 1918], v). For an
excellent exposition on Deism, see Olson, Story o f Christian Theology, 518-532.
30
Thomas Hobbes (1588-1679)
In the social and behavioral disciplines, Thomas Hobbes emphasized the
importance of the use of reason in maximizing one’s self-interest, developing laws of
human nature during the formative years of modernity.1 With this new concept of the
individual self, modem political individualism, social contract theory, and modem
liberal political theory all had their beginnings with Hobbes.2 He was also the founder
of rational choice theory, ascribing “the causes of human behavior to pleasure and pain,
believing that these stimuli must be tempered by reason.. . . Thus human behavior is
predictable and controllable . . . by rational choice.”3 According to Van Gelder, the
ideas of both Hobbes and Locke “were grounded in the assumption that a rational
understanding of the world and human life reflected natural laws.”4
Immanuel Kant (1724-1802)
In many ways, modem thinking found its fullest expression in the philosophical
'See Thomas Hobbes, Leviathan, World’s Classics (Oxford: Oxford University

Press, 1996), 9-110.
2
Hollinger, Postmodernism and the Social Sciences, 22.
3Ibid., 21-22.
4Van Gelder, “Mission in the Emerging Postmodern Condition,” 117. For further
information on Hobbes’s work and influence, see A. P. Martinich, Thomas Hobbes,
British History in Perspective (New York: St. Martin’s, 1997), 24-53; Richard Tuck,
Hobbes (Oxford: Oxford University Press, 1989), 51-76, 103-109; and idem, “Hobbe’s
Moral Philosophy,” in The Cambridge Companion to Hobbes, ed. Tom Sorell
(Cambridge: Cambridge University Press, 1996), 175-207.
31
work of Immanuel Kant.1 He stood—both chronologically and intellectually— at the end
of the Age of Reason, yet his incisive reformulation of its ideals gave new strength to the
Enlightenment views and shaped them into the molds that would characterize the
modem worldview. In his writings Kant proceeded “to criticize the validity of
knowledge itself, to examine its operations, and to determine its limits.”2 He wanted to
find its syntheses, and in this search he placed the human mind in the center of the
knowing process.3 Through his emphasis on the centrality of reason, Kant laid the
foundation on which modernism as a cultural phenomenon was to be built.4 Thus the
'Some scholars may argue that it was already possible to find some elements of
postmodernism in Kant’s thought (Erickson, Truth or Consequences, 65). For a more
detailed explanation of Kant’s work and his contribution to modem philosophy and
worldview, see Byme, Religion and the Enlightenment, 201-228; Horatio W. Dresser, A
History o f Modern Philosophy (New York: Thomas Y. Crowell, 1928), 155-192;
Erickson, Truth or Consequences, 65-73; and Frederick Mayer, A History o f Modern
Philosophy (New York: American Book, 1951), 289-330.
Mayer, A History o f Modern Philosophy, 294.
3lmmanuel Kant, Critique o f Pure Reason, trans. F. Max Muller, 2d ed. (Garden
City, NY: Doubleday, 1961), 31-37. In other words, human reason itself was to provide
an analysis of the extension of its own power (Byme, Religion and the Enlightenment,
207).
4On one of the most significant legacies of Kant’s work, Grenz remarks that his
“elevation of the active mind as the definite agent both in the process of knowing and in
the life of duty encouraged subsequent philosophers to focus their interest on the
individual self. The centrality of the autonomous self, in turn, laid the foundation for the
modem engagement in the Enlightenment project and in fact became the chief
identifying characteristic of the emerging modem e ra.. .. His work marked the
inauguration of modernity in its fullness, the era characterized by a focus on intense self-
reflection. . . . The elevation of the autonomous self to the center of the philosophical
agenda gave birth to the ‘transcendental pretense’ of modernity. Beginning with Kant’s
philosophy, the Western mindset has exalted and universalized the thinking self.. . .The
32
way was opened for Western society to seek the completion of Enlightenment goals,
which later became known as “the modem project.”1
The Modem Ethos
Thus, modernity—built on the Enlightenment endorsement of reason as the only
adequate epistemology—assumed an understanding of the world through reason and
knowledge. Science, in turn, according to Anderson, “became the new metaphysical
realism: the source of ultimate and objective truth.”2 In this rejection of traditional and
exalted sense of the importance of the self arose from the subtle shift Kant introduced
into Descartes’s proposal. In the Kantian system, the Cartesian self became not just the
focus of philosophical attention but the entire subject matter of philosophy. Rather than
viewing the self as one o f several entities in the world, Kant envisioned the thinking self
in a sense ‘creating’ the world—that is, the world of its own knowledge. The focus of
philosophical reflection ever since has been this world-creating self’ (Grenz, Primer on
Postmodernism, 79).
’The modem project, as Habermas observes, consisted of “a relentless

development of objectivity sciences, the universalistic bases of morality and law, and
autonomous art in accordance with their internal logic but at the same time a release of
the cognitive potentials thus accumulated from their esoteric high forms and their
utilisation in praxis; that is, in the rational organisation of living conditions and social
relations. Proponents of the Enlightenment. . . still held the extravagant expectation that
the arts and sciences would further not only the control of the forces of nature but also
the understanding of self and world, moral progress, justice in social institutions, and
even human happiness” (Jurgen Habermas, “Modernity: An Unfinished Project,” in The
Post-Modern Reader, ed. Charles Jencks [New York: St. Martin’s Press, 1992], 162).
Consequently, as Lakeland points out, the “triumph of reason and the mastery of the
human mind over the external world became the primary goal of modernity” (Paul
Lakeland, Postmodernity: Christian Identity in a Fragmented Age, Guides to
Theological Inquiry [Minneapolis, MN: Fortress, 1997], 13).
2Walter T. Anderson, Reality Isn ’t What It Used to Be: Theatrical Politics,

Ready-to-Wear Religion, Global Myths, Primitive Chic, and Other Wonders o f the
Postmodern World (San Francisco: Harper & Row, 1990), 72.
33
religious sources of authority, together with an increasing emphasis on human
emancipation and social progress, humanity witnessed the full birth of modernity and its
4 I
worldview.
Modernity is more an ideological attitude than a distinct period in human
history.2 It came to be conceived as the conceptual place in which the Enlightenment
project was to be accomplished and the scientific understanding of human and physical
worlds would govern Western society. Commenting on this, Hunter writes that
modernity can be defined as both a mode of social life and moral understanding
more or less characterized by the universal claims of reason and instrumental (or
means/ends) rationality; the differentiation of spheres of life-experience into public
and private; and the pluralization and competition of truth claims.3
By the beginning of the twentieth century, modernism or the process of
modernity4 was characterized as a movement looking forward to bringing rational
management to life and improving the quality of human life through technological
'Philip Sampson, Vinay Samuel, and Chris Sugden, “Introduction,” in Faith and
Modernity, 7. Van Gelder affirms: “The critical contribution of this era was the
fundamental shift away from the concept of truth coming to persons and society from the
outside to the idea that truth could be discovered within the social order through reason
and science. In this context, the role of God was dethroned as a valid claim to authority”
(Van Gelder, “Great New Fact,” 59).
2Thomas C. Oden, After M odernity. . . What? Agenda fo r Theology (Grand

Rapids: Zondervan, 1992), 44.
3Hunter, “What Is Modernity?” 16-17, emphasis in original.
4In the introduction of Faith and Modernity, Sampson, Samuel, and Sugden
present an excellent short overview of the problem involved in the definition of these
terms (Sampson, Samuel, and Sugden, eds., Faith and Modernity, 7-10).
34
developments. The anticipation of human progress, the social organization of life, the
human mind as supreme and most complete measure of truth, and the mental ability to
discover mechanisms to solve life’s problems were among some of the core
presuppositions of the modem era and its worldview.1
In this context, selected conceptual aspects of the modem worldview are
presented in the following segment.
Conceptual Aspects of the Modern Worldview
The difficulty in providing an accurate description of any socio-cultural
paradigm is only increased by the difficulty of describing its own conceptual aspects.
Any characterization will be open to charges of reducing the numerous conceptual
aspects to only a few. Although this is a genuine risk, it is appropriate, for the purpose
of this study, to briefly describe the dominant concepts, which in one way or another
have characterized the modem period and deeply affected its worldview. Among the
most significant aspects observed in the literature related to the modem project and its
worldview are objective rationalism, subject/object dualism, non-teleological
determinism, autonomous individualism, scientific and technological objectivism, and
optimistic progressivism.
'Craig Van Gelder, “Postmodernism as an Emerging Worldview,” Calvin

Theological Journal 26 (1991): 413. See also Erickson, Postmodernizing the Faith, 16-
17.
35
Objective Rationalism
The modem era, shaped by the philosophy of Rene Descartes, placed its
emphasis on reason solidified by the perception that the human mind should be “viewed
as the indubitable point of departure for all knowing.”1 This approach was based on the
assumption that sense perception was not a reliable source of true knowledge. In the
Cartesian method, true knowledge was to be gained only through the rational application
of reason, the “rational constructs produced by the mind of the knower.”2 In order to
achieve this goal, mathematics was to be used as the methodological tool.3 Concerning
Descartes’s method, Richard Tamas observes that
it was the rigorous methodology characteristic of geometry and arithmetic that alone
seemed to promise him [Descartes] the certainty he so fervently sought in
philosophical m atters.. . . By applying such precise and painstaking reasoning to all
questions of philosophy, and by accepting as true only those ideas that presented
themselves to his reason as clear, distinct, and free from internal contradiction,
Descartes established his means for the attainment of absolute certainty. Disciplined
critical rationality would overcome the untrustworthy information about the world
given by the senses or the imagination. Using such a method, Descartes . .. found a
new science that would usher man into a new era.4
’Bosch, Transforming Mission, 264.
"Roxburgh, Reaching a New Generation, 34.
Descartes proposed the “systematic elimination of sensible qualities . . . in favor

of the strictly quantifiable properties of mathematical reasoning” (John Cottingham,
Rationalism, Key Texts: Classic Studies in the History of Ideas [Bristol, England:
Thoemmes, 1997], 41).
4Richard Tamas, The Passion o f the Western Mind: Understanding the Ideas
That Have Shaped Our World View (New York: Ballantine, 1993), 276. See also Beck,
The Method o f Descartes, 14-18.
36
Descartes also postulated that the human approach must be led by doubt. He
sought to doubt everything until he came to something indubitable: the existence of
himself as the subject—an autonomous rational individual—who could understand
reality by starting within himself instead of any external authority or tradition.1 In other
words, the human mind should refuse anything that, examined by pure reason, seemed to
be dubious.
Because of this emphasis on reason, the understanding of the nature of human
knowledge has been deeply rooted in the Enlightenment mentality. Descartes was also
convinced of the need to establish the foundations of knowledge by appealing to the
objective rationality of the “mind’s own experience of certainty.”2 This epistemology
has often been designated as foundationalism. Grenz writes,
'Descartes, Meditations, 24. This principle is a re-appropriation of Augustine’s

dictum Cogito, ergo sum: “I think, therefore I am,” which Beck suggests could be
summarized as Dubito, ergo sum: “I doubt, therefore I am” (L. J. Beck, The Metaphysics
o f Descartes: A Study o f the Meditations [Oxford: Clarendon, 1965], 239). Thus,
Descartes defined “human nature as a thinking substance and the human person as an
autonomous rational subject” (Grenz, Primer on Postmodernism, 3). See also Gerald R.
Cragg, The Church and the Age o f Reason, 1648-1789 (New York: Atheneum, 1961),
37-39; and Peter Markie, “The Cogito and Its Importance,” in The Cambridge
Companion to Descartes, ed. John Cottingham (Cambridge: Cambridge University
Press, 1992), 140-148.
2Stanley J. Grenz and John R. Franke, Beyond Foundationalism: Shaping

Theology in a Postmodern Context (Louisville, KY: Westminster/John Knox, 2001), 31.
3The foundationalistic doctrine, another legacy of Descartes, assumes that it is

the philosopher’s task to justify the knowledge claims of other disciplines by finding
irrefutable beliefs upon which they are based. In the attempt to justify a given belief,
therefore, one must at some point reach a belief that needs no further justification. See
Alvin Plantinga and Nicholas Wolterstorff, eds., Faith and Rationality: Reason and
37
The Enlightenment principle of reason, therefore, presumed a human ability to

gain cognition of the foundational order of the whole universe. It was their belief in
the objective rationality of the universe that gave the intellectuals of the Age of
Reason confidence that the laws of nature are intelligible and that the world is
capable of being transformed and subdued by human activity.1
Knowledge, therefore, is only justified by “establishing an epistemological
foundation for the construction of the human knowing project by determining, and
perhaps even demonstrating, the foundational beliefs or principles” upon which it is
constructed. One of the hallmarks of foundationalism is to confirm that the logical
ordering of one’s cognitive perception begins with foundationally basic beliefs.3 In this
quest, at the intellectual foundation of the modem project, certain epistemological
assumptions have had key importance. The modern mind assumes that knowledge is
Belief in God (Notre Dame, IN: University of Notre Dame Press, 1983), 1-15. For
Descartes, foundationalism was the belief that “some of human knowledge is directly
given or intuited, thereby constituting for them self-evident truths upon which the
remainder of their knowledge is founded” (Ronald F. Thiemann, Revelation and
Theology: The Gospel as Narrated Promise [Notre Dame, IN: University ofNotre Dame
Press, 1985], 158).
In broader terms, according to Grenz and Franke, “foundationalism is merely the
acknowledgment of the seemingly obvious observation that not all beliefs we hold (or
assertions we formulate) are on the same level, but that some beliefs (or assertions)
anchor others. Stated in the opposite manner, certain of our beliefs (or assertions)
receive their support from other beliefs (or assertions) that are more ‘basic’ or
‘foundational’” (Grenz and Franke, Beyond Foundationalism, 29). See also W. Jay
Wood, Epistemology: Becoming Intellectually Virtuous, Contours of Christian
Philosophy (Downers Grove, IL: InterVarsity, 1998), 77-104.
'Grenz, Primer on Postmodernism, 68, emphasis added.
2Grenz and Franke, Beyond Foundationalism, 30.
3Wood, Epistemology, 83.
38
certain, objective, and good, and that such knowledge is, at least in theory, accessible.1
Consequently, reason became the primary means of attaining knowledge, and
succeeding generations were satisfied with the objective rationalism of the modem
■j
worldview.
Subject-Object Dualism
The Enlightenment brought to the modem worldview the concept that the human
subject could be apart and distinct from the object examined. It separated humans from
their context and enabled them to observe the natural world as “outsiders” through the
eyes of scientific objectivism. In this Enlightenment-type scheme, the cosmos was

•3
separated into two radically unlike domains: mind and matter. Alan Roxburgh
observes:
Descartes divided reality into two parts. Res extensa comprised the material
world, all matter extended in space and external to the mind. This was the object of
sense perception and as such was unreliable and transitory. Res cogitans was the
world of reliable and permanent knowledge gained through the rational categories of
the mind. This Cartesian dualism of mind and matter, reason and sense perception,
'Grenz, Primer on Postmodernism, 77.
2This emphasis on objective rationalism left profound marks on Christianity.

Commenting on this, Webber says that “for liberals, reason led to the denial of a
supernatural Christianity and to the teaching of Christianity as a myth. For
conservatives, this emphasis on reason led to a proof-oriented Christianity, to ‘evidence
that demands a verdict’” (Robert E. Webber, Ancient-Future Faith: Rethinking
Evangelicalism for a Postmodern World [Grand Rapids: Baker, 1999], 15).
T «
James B. Miller, “The Emerging Postmodern World,” in Postmodern Theology:
Christian Faith in a Pluralist World, ed. Frederic B. Burnham (San Francisco: Harper &
Row, 1989), 3.
39
became an important paradigm for knowing and shaped the emerging scientific
methodology.
On the one hand, the sciences focused on matter and physical objects by
developing “rational mathematical and mechanical models to account for behavior of
entities in the material domain.”2 On the other hand, the domain of the mind was
essentially different from that of matter; in which “divine revelation and theological
authority prevailed.” However, this “mind-matter” dichotomy brought within itself a
series of other related but distinct dichotomies.4 Daniel Liechty, for instance, affirms
'Roxburgh, Reaching a New Generation, 34. Of interest are David Bosch’s

observations in Transforming Mission. Bosch points out that “the res cogitans
(humanity and the human mind) could research the res extensa (the entire non-human
world). Nature ceased to be ‘creation’ and was no longer people’s teacher, but the object
of their analysis. The emphasis was no longer on the whole, but on the parts, which
were assigned priority over the whole. Even human beings were no longer regarded as
whole entities but could be looked at and studied from a variety of perspectives: as
thinking beings (philosophy), as social beings (sociology), as religious beings (religious
studies), as physical beings (biology, physiology, anatomy, and related sciences), as
cultural beings (cultural anthropology), and so forth. In this way even the res cogitans
could become the res extensa and as such the object of analysis.. . . In principle, then,
the res cogitans was set no limits. The whole earth could be occupied and subdued with
boldness.. . . The physical world could be manipulated and exploited” (264).
2Miller, “The Emerging Postmodern World,” 3.
3Ibid.
4As a result of this dualism other dichotomies followed, such as: cause vs. effect,
actions vs. phenomena, performance vs. happening, thought vs. object, voluntary vs.
mechanical, active vs. passive, creative vs. repetitive, and public vs. private, to name but
a few. See Stephen E. Toulmin, Cosmopolis: The Hidden Agenda o f Modernity
(Chicago: University of Chicago Press, 1990), 107-109. Another distinct element
attached to this subject-object dualism was the development of the dichotomy between
facts and values. Facts were recognized as verifiable and dependable knowledge, while
values were banished to the personal and private domain. This type of reasoning, asserts
40
that the modem worldview paved the way for “a strong separation between the human
sphere and the sphere of nature.” 1 Consequently, by separating them, the subject-object
scheme has in fact cut off the world of human experience from the world of natural
phenomena.2
Non-Teleological Determinism
Linked with the dualism in the object-subject scheme is another element of
modernity: non-teleological determinism. In the dichotomy between facts and values,

3 * •
teleology, the idea of end and/or purpose, is removed from the equation. In the
development of the modem worldview, assert Horkheimer and Adomo, “men renounce
any claim to meaning. They substitute formula for concept, rule and probability for
cause and motive.”4 As a direct result, the world was to be understood in terms of
networks of causes and effects that could be determined, but the notion of purpose or
Van Gelder, was established on at least two presuppositions: “(1) that the natural order
of the physical world could be discovered and manipulated to our individual and
corporate benefit, and (2) that human life had a natural social order and a universal
moral structure that could be directed toward social progress” (Van Gelder, “Mission in
the Emerging Postmodern Condition,” 118).
’Daniel Liechty, Theology in Postliberal Perspective (Philadelphia, PA: Trinity,

1990), 26.
Toulmin, Cosmopolis, 107.
3For a brief introduction to teleology, see Andrew Woodfield, Teleology

(Cambridge: Cambridge University Press, 1976), 1-18.
4Max Horkheimer and Theodor W. Adomo, Dialectic o f Enlightenment, trans.

John Gumming (New York: Herder and Herder, 1972), 5.
41
final end was entirely removed.’
In a discussion on the legitimacy of teleological argumentation, Larry Wright
remarks that antipathy to finding purposeful interpretations and concepts among modem
philosophers, scientists, and historians rises more or less directly from three allegations
concerning the nature o f teleological explanations: (1) Teleological explanations reverse
the orthodox order of cause and effect; (2) teleological explanations involve the
illegitimate attribution of human mental characteristics to things other than human
beings; and (3) accepting teleological explanations would obstruct scientific research, at
least in some disciplines.2
In the modem worldview the elimination of purpose as a component of scientific
analysis, together with the introduction of direct causality, is indispensable for the
understanding of reality. The cause determines the effect, which in turn becomes
explainable, if not predictable.3 Newbigin, asserts that “all causes, therefore, are
adequate to the effects they produce, and all things can be in principle adequately
explained by the causes that produce them. To have discovered the cause of something
is to have explained it.”1 Thus, all that was needed was to understand the governing
’Roxburgh, Reaching a New Generation, 37.
For a detailed explanation on these allegations see Larry Wright, Teleological

Explanations: An Etiological Analysis o f Goals and Functions (Berkeley, CA:
University of California Press, 1976), 7-22.
3Bosch, Transforming Mission, 265.
42
laws of cause and effect of a given phenomenon in order to understand it.
The premodem emphasis on final causality,2 therefore, was replaced by the
quantifying view of the scientific process. Scientific research was then based on precise
methods of measurement and became dependent on numerical logic. Working on the
assumption of stable mathematical laws, the scientific method also tended to be
absolutely deterministic.3 As soon as these were determined, human beings could
control whatever was desired. The human mind then, as Bosch remarks, becomes “the
master and initiator which meticulously plans ahead for every eventuality and all
processes can be fully comprehended and controlled.”4
'Lesslie Newbigin, Foolishness to the Greeks: The Gospel and Western Culture
(Grand Rapids: Eerdmans, 1986), 24. See also Antony Flew, “Can an Effect Precede Its
Cause?” in Time and Causation, ed. Michael Tooley (New York: Garland, 1999), 53-70;
Newbigin, Truth and Authority in Modernity, 3-10; and D. F. Pears, “The Priority of
Causes,” in Time and Causation, ed. Michael Tooley (New York: Garland, 1999), 82-91.
■j
For a brief explanation on final causes in ancient and medieval thought, see
Margaret J. Osier, “Teleology in Early Modem Natural Philosophy,” in Science in
Theistic Contexts: Cognitive Dimensions, ed. John H. Brooke, Margaret J. Osier, and
Jitse M. van der Meer (Chicago: University of Chicago Press, 2001), 152-153. Osier
asserts that finality played a central role in Greek thinking about nature. This notion of
final causality in the premodem period was understood in two different ways: the
immanent and the external. The former “could refer to an innate tendency for things to
develop toward an end.” The latter “could refer to the purposive behavior of intelligent
agents.” Osier notes that according to Aristotle, “knowledge consists of understanding
the ‘why’ of a thing. A complete explanation involves understanding all four causes—
the material, the formal, the efficient, and the final.. . . Depending on the nature of the
thing to be explained, the end may be the actualization of a form, or it may be the
deliberate goal of an intelligent agent, in which case it is imposed from outside” (152).
3Newbigin, Foolishness to the Greeks, 25.
43
Thus, teleological reasoning became unnecessary.1 Consequently, as Roxburgh
notes, humankind may be perceived as “living in a world without purpose.”2
Autonomous Individualism
Another hallmark of modernity is the elevation of the individual self. The
Enlightenment’s rational approach to reality gave rise to a distinct cultural perspective
that focused on the autonomous individualism of human beings. In an essay written in
1985, Peter Berger went so far as to propose that the concept of the autonomous
individual is a strategically central element of the modem Western culture, “both as an
idea and as a reality of human experience.”3
'Emerson T. McMullen, “A Barren Virgin? Teleology in the Scientific

Revolution” (Ph.D. diss., Indiana University, 1989), vii. In Teleology, Woodfield
observes that modem science has been on the whole hostile to teleological explanations.
They are seen as “obscurantist and unempirical.” He adds that the “most common
criticisms of teleological explanations . . . are either that they are animistic, i.e. they
assume that the thing being explained has a mind, or that they tacitly invoke a
supernatural being who directs the course of events” (3).
Roxburgh, Reaching a New Generation, 37.

o
Peter L. Berger, “Western Individuality: Liberation and Loneliness,” Partisan
Review 52 (1985): 324. Berger offers six propositions to describe— from the vantage
point of the individual—both the idea and the experience to which the term “autonomous
individual” refers to: (1) “I am unique, over and beyond any traits I have in common
with others, even those others to whom I belong most fully. . . . (2)1 have within myself
the capacity to act in such a way that my actions are determined by myself and by myself
alone. . . . (3) I am responsible fo r my own actions; I am not responsible for the actions
o f others; no one else is responsible fo r my actions. . . . (4) What I am to myself within
myself is what is most real to me, and only on the basis o f this reality can I reconstruct
the reality o f the world in my mind. . . . (5) Whatever rights I may have as a member o f
my community, I also have rights that pertain to myself as an unique individual; i f
necessary, these rights have to be asserted against my own community; and fin a lly.. . .
44
The rational “self’ was thus understood to be the starting point for the
interpretation and construction of reality.1 This understanding of the autonomous
individual led to the tendency to live freely as one pleases. David Bosch points out that
the free and ‘natural’ human being was infinitely perfectible and should be allowed
to evolve along the lines of his or her own choice. From the earliest beginnings of
liberal thought, then, there was a tendency in the direction of indiscriminate freedom.
The insatiable appetite for freedom to live as one pleases developed into a virtually
inviolable right in the Western ‘democracies.’ The self-sufficiency of the individual
over social responsibilities was exalted to a sacred creed.2
In a similar tone, Thomas Oden asserts that “autonomous individualism makes an
idol of the detached individual as self-sufficient, sovereign self.”3 The hidden values in
this self-autonomous individualism affirm that the individual person is autonomous in
terms of destiny and accountability. Ultimate moral authority is self-originated and self
created.4 In the end, humans are only accountable to themselves, having their choices
(6) I have the capacity to choose my life, my world and finally my own self and I assert
the right to realize this capacity” (326-327, emphasis in original).
'Van Gelder, “Mission in the Emerging Postmodern Condition,” 117.
Bosch, Transforming Mission, 267.

■y
Thomas C. Oden, “The Death of Modernity and Postmodern Evangelical

Spirituality,” in The Challenge o f Postmodernism: An Evangelical Engagement, 2d ed.,
ed. David S. Dockery (Grand Rapids: Baker, 2001), 28. See also idem, Two Worlds:
Notes on the Death o f Modernity in America and Russia (Downers Grove, IL:
InterVarsity, 1992), 33-34.
4James E. White, “Evangelism in a Postmodern World,” in The Challenge o f

Postmodernism: An Evangelical Engagement, 2d ed., ed. David S. Dockery (Grand
Rapids: Baker, 2001), 173. In Truth Is Stranger Than It Used to Be, Middleton and
Walsh wrote that “in the modem worldview, man becomes a law (nomos) unto himself
{autos).. . . This is, quite literally, a self-centered ego. The ego finds its center, its point
45
determined exclusively by their personal pleasure, and not by any higher moral
authority.
Kant’s thought was also instrumental in providing the groundwork for a radical
individualism. Grenz notes that
his epistemological proposal is a more intricate and sophisticated version of the

Enlightenment elevation of reason. Like his forebears, Kant was confident that
through observation, experiment, and careful reflection, human beings could
discover the truth of the world. That being the case, he believed that the burden of
discovering truth is ultimately a private matter, that the knowing process is
fundamentally a relationship between the autonomous knowing self and the world
waiting to be known [emphasis added] through the creative power of the active
mind.1
In a sense, Kant’s world was only bi-dimensional. It simply consisted, Grenz
contends, “of the individual and the universal. His philosophy sets forth the self coming
to know—and to harness—the universal.”2 Commenting on one of the direct results of
this assumption, Craig Gay points out:
Just as modem individuals have tended to tear themselves loose from each other,
so they have also tom themselves ‘loose’ from God, or at least from any conception
of God implying limits to autonomous self-definition. Of course, this is obviously
evident in the various expressions of explicit atheism that have become so
of unity, cohesion and identity, precisely in itself. Or perhaps we could more accurately
say that this is a self-centering ego—constantly in the process of constructing and
reconstructing its own center, its own identity, its own place in the world” (J. Richard
Middleton and Brian J. Walsh, Truth Is Stranger Than It Used to Be: Biblical Faith in a
Postmodern Age [Downers Grove, IL: InterVarsity, 1995], 48). See also Gay, Way o f
the (Modern) World, 191.
1Grenz, Primer on Postmodernism, 80.
2Ibid.
46
commonplace in modem culture.1
In other words, as Chuck Smith states, “The boast of the modem age was that the
world no longer needed God.”2 However, the modem commitment to individuality goes
far beyond the simple conviction that humans should be left free to reason for
themselves and then to obey the commands of their own moral conscience. Within the
modem worldview is also implied the strong belief that it is morally legitimate for
individuals to pursue their own happiness and satisfaction, and that only in this pursuit,
is the truly human reason for existence to be found.3 Accordingly, Allan Bloom
insightfully suggests that “the self is the modem substitute for the soul.”4
Scientific and Technological Objectivism
Another conceptual aspect of modernity is its scientific and technological
objectivism. Greatly influenced by the concepts developed by Descartes and Newton,
objective science insists that the world should be understood from a strictly quantitative
’Gay, Way o f the (Modern) World, 194-195.
2Chuck Smith, Jr., The End o f the World, as We Know It: Clear Direction fo r
Bold and Innovative Ministry in a Postmodern World (Colorado Springs, CO:
WaterBrook, 2001), 35.
3Gay, Way o f the (Modern) World, 191.
4Allan D. Bloom, The Closing o f the American Mind (New York: Simon and
Schuster, 1987), 173.
47
point o f view through the use of systematic observation and the logical use of reason.1
Describing this development, Van Wyk observes:
Descartes’ reasoning, ‘I think; therefore I am,’ Newton’s mechanistic worldview,

the further developments during the Enlightenment, and the ‘success’ of scientific
research resulted in an unqualified confidence in scientific inquiry and the deification
of specifically technical rationality. ‘Science’ became a dogma instead of remaining
just another discipline.. . . Modem thought very soon adopted a mechanistic,
atomistic, and positivistic perspective.. .. Scientists were regarded as people who
could produce exact and unambiguous knowledge.2
1William E. Doll, A Post-Modern Perspective on Curriculum, Advances in

Contemporary Educational Thought Series (New York: Teachers College Press, 1993),
23. The basic religious approach to life in premodem times was replaced by a secular
approach which characterized the modem era. This approach has assumed “that nature
could be thoroughly understood and eventually brought under control by means of
systematic development of scientific knowledge through observation, experiment, and
rational thought” (David Bohm, “Postmodern Science and a Postmodern World,” in The
Reenchantment o f Science: Postmodern Proposals, ed. David Ray Griffin [Albany, NY:
State University of New York Press, 1988], 57).
2A. Gerhard Van Wyk, “Beyond Modernism: Scholarship and ‘Servanthood’,”

Andrews University Seminary Studies 38 (Spring 2000): 81-82. Both Descartes and
Newton were paramount in the validation of this concept. On the one hand, Descartes’s
emphasis on the rational search for truth was central to the philosophical development of
the modem worldview. In his view, the truths of mathematics—coming from the nature
of reason itself—were more certain than knowledge derived from empirical observation.
This idea opened the door for the concept of rationality and objective knowledge (79-
81). On the other hand, the mathematical and mechanistic views of Newton reduced
reality to basic mechanical elements, in which everything was to be understood as
particles of a whole, autonomous pieces working together in a machine-like way, not
affecting, however, their inner nature even though they were touching each other. From
this “atomistic” model emerged modem science (Bohm, “Postmodern Science and a
Postmodern World,” 60-62). Modernity, notes Grenz, “can appropriately be
characterized as Descartes’s autonomous, rational substance encountering Newton’s
mechanistic world” (Grenz, Primer on Postmodernism, 67). This mechanistic view
became a crucial characteristic of the modem worldview and reached its heyday toward
the end of the nineteenth century. See also Newbigin, Foolishness to the Greeks, 23-24.
48
Consequently, by rejecting the organic cosmology of the premodem era,1
scientific objectivism led people to see the world from a quantitative rather than a
2 •
qualitative perspective. This was essential to the modem worldview’s rejection of
medievalism, in favor o f human autonomy through rationalism.3 To this end, the
scientific method became the preferred method in the search for knowledge, whereas
empiricism and observation were confirmed as the main tools for improving and
emancipating human life. However, only what could be seen and analyzed— or theories
that could be proved, observed, controlled, and repeated—were accepted as true.4 After
all, Craig Gay notes, the primal aspect of early modem scientific endeavors was “to gain
’in the organic view of the premodem period, God was seen not only as the
center of the universe, but also as the supreme source of knowledge. However, by the
end of the 17th century this organic view—what seemed to many to be a repressive and
outmoded medieval paradigm—was gradually replaced by the “new” objectivistic view
of science (Gay, Way o f the [Modern] World, 79-81; Van Wyk, “Beyond Modernism,”
79). Newton’s greatest contribution to this new cosmology was best argued in his
Principia.
'■y
The social historian Lewis Mumford observes that the scientific method is based
upon three simple principles: (1) the elimination of qualities, reducing from the complex
to the simple by paying attention only to those aspects of events which could be
controlled, weighted, measured, or counted; (2) concentration on the outer world,
eliminating the observer in relation to the data with which one works; and finally, (3)
specialization of interest, limiting the field of study and giving a special status to the
specialist (Lewis Mumford, Technics and Civilization [New York: Harcourt Brace,
1934], 46-47).
3John Thornhill, Modernity: Christianity’s Estranged Child Reconstructed

(Grand Rapids: Eerdmans, 2000), 23.
4Van Engen, Mission on the Way: Issues in Mission Theology, 219. See also
Veith, Postmodern Times, 32-35.
49
positive knowledge of the world so as to be better able to manage the material conditions
of life.”1 In a similar manner, Grenz writes that
the goal of the human intellectual quest has been to unlock the secrets of the universe
in order to master nature for human benefit and create a better w orld.. .. [This]
quest, in turn, produced the modem technological society of the twentieth century.
At the heart of this society is the desire to rationally manage life, on the assumption
that scientific advancement and technology provide the means to improving the
quality of human life.2
As a result, contemporary scientific and technological developments have had
such a remarkable effect on humanity that science and technology have gained a kind of
intellectual supremacy over the human understanding of the world.3 Modem technology
has gradually replaced human ends with technological means.4 Ultimately, in the
process of deification of science, asserts Neil Postman, the modem Western culture
“seeks its authorization in technology, finds its satisfaction in technology, and takes its
orders from technology.”5 Thus, from a scientific and technological perspective, God’s
'Gay, Way o f the (Modern) World, 85-86, emphasis added.
Grenz, Primer on Postmodernism, 81.
4Ibid., 87. Gay comments that in a technological society, “scientific and

technological means and procedures have an insidious way of becoming ends in and of
themselves” (82). The French philosopher Jacques Ellul, argues that technology has
become sacred and normative in modem Western society (Jacques Ellul, The
Technological Society (New York: Knopf, 1964), 415-427. See also David Kettle,
“Gospel, Authority, and Globalization,” in A Scandalous Prophet: The Way o f Mission
after Newbigin, ed. Thomas F. Foust (Grand Rapids: Eerdmans, 2002), 205.
5Neil Postman, Technopoly: The Surrender o f Culture to Technology (New York:

Vintage, 1993), 71. Postman coined the term “technopoly” to denote technology as a
50
existence became practically irrelevant.’
system which has become an end in itself, “a totalitarian technocracy” (48). Craig Gay,
in turn, notes that “in the process of using technology to enhance the quality of our lives,
we have actually allowed it to empty our culture of substance and wisdom. Our
fascination with modem technology, it seems, has invited us to substitute quantitative
calculation for qualitative judgment, to replace genuinely human ends with technical
means, and ultimately to evacuate our world of all but technical meanings.” Gay further
points out that the problem is “not simply that we have surrendered certain sectors of
social life to the logic of technology, but that increasingly everything that passes for
culture in our society is determined solely by technological logic” (Gay, Way o f the
[Modern] World, 87).
'Gay, Way o f the (Modern) World, 81. The irrelevancy of God in a technological
society and the inadequate understanding of human existence have increased in Western
modem culture. As science and technology have become central realities of the Western
world, the modem worldview has become dominated by a kind of philosophical
materialism in which reality was explained only in terms of human rationality and
empirical methodology. As a result, the rise of modem science and technology has
largely been responsible for the establishment of the process of secularization in the
Western culture. Sociologist Bernard Meland asserts that this process is developing
because society considers that science holds “all the answers to men’s problems. And in
this role it becomes a new Messiah” (Bernard E. Meland, The Secularization o f Modern
Cultures [New York: Oxford University Press, 1966], 70). Accordingly, Robert Merton
notes that the “combination of rationalism and empiricism,” achieved through science,
contributed to the development of the process of secularization (Robert K. Merton,
Social Theory and Social Structure [New York: Free Press, 1968], 633, emphasis in
original). The effects of secularization are also well noted by Rodney Stark in his book
Acts o f Faith, in which he states that “of all aspects of modernization, it is science that
has the m ost deadly implications for religion” (Rodney Stark and Roger Finke, Acts o f
Faith: Explaining the Human Side o f Religion [Berkeley, CA: University of California
Press, 2000], 61). Roxburgh in turn, observes that religion was replaced by methods of
psychoanalysis and other scientific processes resulting from “a materialistic and almost
mechanical view of human nature” (Roxburgh, Reaching a New Generation, 36). For a
more detailed explanation on the secularization process in the Western world, see Steve
Bruce, God Is Dead: Secularization in the West, Religion in the Modem World (Malden,
MA: Blackwell, 2002), 1-44.
51
Optimistic Progressivism
Finally, another pillar of the modem worldview is found in its belief in progress.
This belief arose from the Enlightenment’s assumption that the correct analysis of the
universe—through the use of proper methods—would uncover true knowledge. Thus,
knowledge would offer the opportunity to discover and dominate nature’s laws1 in order
to move humanity “out of a darker past characterized by ignorance, primitiveness,
poverty, and oppression,. . . toward a brighter future characterized by intelligence,
sophistication, prosperity, happiness, and freedom.”2 Behind the ideal of progress was
the goal to conduct human life toward emancipation, and ultimately, to a perfect
society. Through the arts and sciences, humanity would not only control the forces of
nature but also the understanding of the world in the pursuit for progress and justice.4
Describing this development, Tamas points out that
as never before, a way of thinking produced spectacularly tangible results. Within

such a potent framework, progress appeared inevitable. Mankind’s happy destiny at
last seemed assured, and patently, as a result of its own rational powers and concrete
achievements. It was now evident that the quest for human fulfillment would be
propelled by increasingly sophisticated analysis and manipulation of the natural
w orld.. . . With the mind cleared of traditional prejudices and superstitions, man
1As described by David Harvey, scientific control over nature “promised freedom
from scarcity, want, and the arbitrariness of natural calamity” (David Harvey, The
Condition o f Postmodernity: An Enquiry into the Origins o f Cultural Change
[Cambridge, MA: Blackwell, 1989], 12).
Tamas, The Passion o f the Western Mind, 321.
3Hunter, “What Is Modernity?” 20-21.
4Habermas, “Modernity: An Unfinished Project,” 162-163.
52
could grasp the self-evident truth and thus establish for himself a rational world
within which all couldflourish. The dream of human freedom and fulfillment in this
world could now be realized.1
Assuming that the future was in their own hands, Westerners were confident of
having the power and the necessary tools to master their own destiny. As Romano
Guardini recounts, after discovering that “the universe extended farther than he had
imagined in every direction,.. . Man began to feel that expansion itself was a
liberation.”2 John Dewey, in his work Reconstruction in Philosophy, refers to the
optimistic progressivism of that time, affirming that “the future rather than the past
dominates the imagination. The Golden Age lies ahead of us not behind us.” In fact, he
continues, “man is capable, if he will but exercise the required courage, intelligence and
effort, of shaping his own fate,”3 thus liberating humanity from its past difficulties. In
their quest for progress, therefore, Western nations introduced global domination
'Tamas, The Passion o f the Western Mind, 281, emphasis in original.

9 o t
Romano Guardini, The End o f the Modern World, trans. Joseph Theman and
Herbert Burke (Wilmington, DE: ISI, 2001), 31-32.
3John Dewey, Reconstruction in Philosophy (New York: New American Library,

1950), 14. With the same optimistic view, Emmanuel Mesthene asserts that “by massive
physical changes deliberately induced, we can literally pry new alternatives from nature.
The ancient tyranny of matter has been broken, and we know i t . . . . We can change it
[the physical world] and shape it to suit our purposes.. . . By creating new possibilities,
we give ourselves more choices. With more choices, we have more opportunities. With
more opportunities, we can have more freedom, and with more freedom we can be more
human. That, I think, is what is new about our ag e.. . . We are recognizing that our
technical prowess literally bursts with the promise of new freedom, enhanced human
dignity, and unfettered aspiration” (Emmanuel G. Mesthene, “Technology and
Religion,” Theology Today 23 [1967]: 484).
53
through colonization.1
As early as the eighteenth century, social dreamers such as Pierre Laplace and
Auguste Comte anticipated a new age approaching: an industrial and technocratic
period. In their minds, wealth could be obtained not necessarily through wars,
conquests, and plunders, but by means of an industrial society.2
As a result, focusing on the application of scientific knowledge in the pursuit of
progress, modem Western societies began to perceive the world in instrumental terms,
exhibiting far more concerns in using its resources, then preserving them.3 Through the
control and exploration of natural resources, these societies acquired great wealth in
spite of the consequences these practices have caused.4 The goal was not to work in
conformity with nature, but to control it, in an attempt to inaugurate an age of
'Bosch notes that the idea of progress was preeminent in the “development
programs'” Western nations undertook in Third-World countries. He suggests that the
motif behind such development programs “was that of the Western technological
development model, which found its expression primarily in categories of material
possession, consumerism, and economic advance. The model was based, in addition, on
the ideal of modernization. The theories assumed that development was an inevitable,
unlinear process that would operate naturally in every culture. A further premise was
that the benefits of development, thus defined, would trickle down to the poorest of the
poor, in the course of time giving each one a fair share in the wealth that had been
generated. In this paradigm the opposite of modernism was backwardness, a condition
‘undeveloped’ peoples should overcome and leave behind” (Bosch, Transforming
Mission, 265-266, emphasis in original).
Doll, A Post-Modern Perspective on Curriculum, 21.
4Liechty, Theology in Postliberal Perspective, 26.
54
development and inevitable progress.1
The Breakdown of the Modern Worldview
For many decades modernity’s system of thinking and organization impacted the
Western world: people lived longer, traveled faster, worked more productively, and
produced food more efficiently. However, at the same time, a new set of factors showed
another side of the modem era.2 Historical circumstances, scientific developments,
sociological analyses, and philosophical reflections led a number of renowned scholars
to affirm that the pillars erected during the Enlightenment were collapsing and the
modem worldview was being replaced by a new mind-set. Several works indicate the
paradigm shift from a modem to a postmodern condition.3 Stephen Toulmin, for
’Doll, A Post-Modern Perspective on Curriculum, 22.

2 ,
Diogenes Allen observes that the breakdown of the modem worldview has been
evident in at least four areas: (1) claims of living in a self-contained universe; (2) human
failure to find a basis for morality and society; (3) belief in inevitable progress; and (4)
the assumption that knowledge is inherently good (Diogenes Allen, “The End of the
Modem World,” Christian Scholar’s Review 22 [1993]: 342-345).
-i
Allen concurs, affirming that the “foundations of the modem world are
collapsing.. . . The principles forged during the Enlightenment. . . , which formed the
foundations of the modem mentality, are crumbling” (Diogenes Allen, Christian Belief
in a Postmodern World: The Full Wealth o f Conviction [Louisville, KY:
Westminster/John Knox, 1989], 2). David Tracy confirms this trend indicating that “we
are all, willingly or unwillingly, being forced to leave modernity” (David Tracy, “The
Return of God in Contemporary Theology,” in Why Theology? ed. Claude Geffre and
Wemer Jeanrond [Maryknoll, NY: Orbis, 1994], 37). Robert Webber, in turn, notes that
“the twentieth-century cultural paradigm . . . has come to an end” (Robert E. Webber,
The Younger Evangelicals: Facing the Challenges o f the New World [Grand Rapids:
Baker, 2002], 15). Furthermore, Grenz and Olson assert that the twentieth century was
“an age of transition from so-called modem culture, inaugurated by the Enlightenment,
55
instance, indicates, “We must reconcile ourselves to a paradoxical-sounding thought:.. .
we no longer live in the 'modern ’ world. The ‘modem’ world is now a thing of the
past.” The postmodern world, Toulmin adds, “has not yet discovered how to define
itself in terms of what it is, but only in terms of what it has just-now ceased to beT]
The breakdown of the modem worldview is evident in at least five of the areas
considered in the previous section. These are discussed in turn.
Defiance to the Supremacy of Reason
From its incipient form, modernity has intentionally fostered the supremacy of
reason2 on the epistemological assumption that the human mind is able to obtain certain
and absolute knowledge. In addition to that, the modem worldview has assumed that
knowledge is always good and that through its inherent goodness progress would
become inevitable. Science and education would eventually free humanity from all of
to postmodern culture. Scholars are far from agreeing on the meaning of postmodern as
a cultural epoch, but almost no one sees the present or the future as simple extensions of
those cultural forces set in motion by the Enlightenment. The twentieth century has not
seen the full flowering and fruition of modernity but its erosion and decline. The acids
of modernity have turned against modernity itself in such movements as existentialism,
the new physics, feminism and deconstructionism” (Grenz and Olson, 20th Century
Theology, 9-10, emphasis in original).
1Stephen E. Toulmin, The Return to Cosmology: Postmodern Science and the

Theology o f Nature (Berkeley, CA: University of California Press, 1982), 254, emphasis
in original.
Van Engen, Mission on the Way: Issues in Mission Theology, 215.
56
its vulnerabilities.1
Nevertheless, during the twentieth century, the preeminence of human reason as
the ultimate source for understanding and controlling the world has increasingly been
challenged. The belief that an increased use of reason would naturally lead to increased
freedom has been found inconsistent with reality. As Van Gelder points out, “in both the
rationalized totalitarian states and . . . democratic states of the modem world, people had
less freedom than their ancestors, not more.” Contrary to the Enlightenment-based
modem project, “increased rationality often led to diminished freedom.”2
The rationalistic assumptions found in the modem worldview have not provided
the meaning and direction required in contemporary life, since they have been exposed
as both unsatisfactory and faulty.3 As sociologist Bryan Turner insightfully suggests,
'Grenz, Primer on Postmodernism, 4.
2Van Gelder, “Mission in the Emerging Postmodern Condition,” 125.
3Several fields of study have been deeply affected by the postmodern critique of
modernity. Its critique of rationalism, however, has been particularly impacted by
Thomas Kuhn, Karl Popper, and Michael Polanyi’s epistemological views, “questioning
the most basic assumptions that sustain modernity’s concept of rationality” (Charles Van
Engen, “Mission Theology in the Light of Postmodern Critique,” International Review
o f Mission 86 [1997]: 443). For additional information, see Thomas S. Kuhn, The
Essential Tension: Selected Studies in Scientific Tradition and Change (Chicago:
University of Chicago Press, 1977); Idem, The Structure o f Scientific Revolutions;
Michael Polanyi, Knowing and Being: Essays by Michael Polanyi (Chicago: University
of Chicago Press, 1969); idem, Personal Knowledge: Towards a Post-Critical
Philosophy (Chicago: University of Chicago Press, 1962); idem, The Study o f Man
(Chicago: University of Chicago Press, 1958); Michael Polanyi and Harry Prosch,
Meaning (Chicago: University of Chicago Press, 1975); Karl R. Popper, The Logic o f
Scientific Discovery, 3d ed. (London: Hutchinson, 1968); and idem, Objective
Knowledge: An Evolutionary Approach (Oxford: Clarendon, 1975). For discussions on
57
“Rationalism makes the world orderly and reliable, but it cannot make the world
meaningful.” 1 Rather, the rationalism that permeates the modem worldview has led to a
reduced view of the human condition, leaving a gap between the mind and the heart,2
where personal experience is left out of its framework. As Smith points out, “modernity
no longer holds hope for certainty, and resignation to uncertainty has eroded the modem
•2
promise.” David Bosch adds,
The narrow Enlightenment perception of rationality has, at long last, been found to
be an inadequate cornerstone on which to build one’s life. The objectivist
framework imposed on rationality has had a crippling effect on human inquiry; it has
led to disastrous reductionism and hence to stunted human growth.4
The postmodern outlook, asserts Hendrik Hart, “rightly draws attention to the
lack o f freedom and autonomy suffered by people outside of the rational consensus and
philosophy of science, see Alan H. Cromer, Connected Knowledge: Science, Philosophy,

and Education (New York: Oxford University Press, 1997); James H. Fetzer,
Foundations o f Philosophy o f Science: Recent Developments (New York: Paragon,
1993); John Horgan, The End o f Science: Facing the Limits o f Knowledge in the Twilight
o f the Scientific Age (Reading, MA: Addison-Wesley, 1996); Jennifer McErlean,
Philosophies o f Science: From Foundations to Contemporary Issues (Belmont, CA:
Wadsworth, 2000); and Mary Midgley, Science as Salvation: A Modern Myth and Its
Meaning (London: Routledge, 1992).
1Bryan S. Turner, “Periodization and Politics in the Postmodern,” in Theories o f

Modernity and Postmodernity, ed. Bryan S. Turner (London: SAGE, 1990), 7.
Allen, Christian Belief in a Postmodern World, 1.
3Smith, The End o f the World, as We Know It, 35.
4Bosch, Transforming Mission, 352-353.
58
its power and control structures.”1 Furthermore, heavy criticism has also been directed
toward the epistemological paradigm of the modem worldview, particularly because of
“its naive rationalism, exclusivity, [and] feigned objectivity.”2 The attempt to discover
universal tmth through human reason alone has progressively been abandoned,
considering the fact that nothing can be known with total certainty, since the pre-existing
epistemological foundations of the modem worldview have been revealed to be
unreliable.3
’Hendrik Hart, “The Survival of Truth Beyond Liberal Rationality,” Perspectives

11 (April 1996): 18.
2Thomas H. Groome, “Religious Knowing: Still Looking for That Tree,”

Religious Education 92 (1997): 208. Presenting some of the implications of modem
epistemology, Richard Tamas argues that “in the lieu of religious or metaphysical
overviews, the two bases of modem epistemology, rationalism and empiricism,
eventually produced their apparent metaphysical entailments: While modem rationalism
suggested and eventually affirmed and based itself upon the conception of man as the
higher or ultimate intelligence, modem empiricism did the same for the conception of
the material world as the essential or only reality—i.e., secular humanism and scientific
materialism, respectively” (Tamas, The Passion o f the Western Mind, 286).
Consequently, Thomas Oden points out that “modernity has made an idol out of
empirical observation so as to ignore any other—intuitive, personal, charismatic,
ecstatic, prophetic, and any revelation-grounded—mode of knowing. It imagines that
the only reliable form o f knowing is found in laboratory experimentation and
quantitative analysis. Under the tutelage of this ideology,. . . persons [have been
reduced] to bodies, psychology to stimuli, economics to planning mechanisms, and
politics to machinery. These idolatries so generally characteristic of modernity are today
everywhere in crisis” (Oden, “Death of Modernity,” 29).
Anthony Giddens, The Consequences o f Modernity (Stanford, CA: Stanford

University Press, 1990), 46. This view is presented by Giddens as one of the
“postmodern” marks, even though he does not agree with it (46-47). On the other hand,
Grenz and Franke maintain that “the postmodern condition is characterized by the
widespread rejection of the foundationalism that characterized the Enlightenment
epistemology” (Grenz and Franke, Beyond Foundationalism, 28). Foust also concurs
59
Consequences of Subject/Object Dualism
In the Enlightenment-based modem worldview, the human subject could be apart
from and distinct from the examined object. One of the direct consequences of the
subject/object dichotomy is seen in the clear distinction between the human and nature
spheres, which is leading to an imminent ecological catastrophe. Bosch writes,
The dominance over and objectification of nature and the subjecting of the
physical world to the human mind and will—as championed by the Enlightenment—
had disastrous consequences.. . . We have degraded the earth by treating it as an
insensitive object; now it is dying under our very hands. We have damaged the
ozone layer, and may thereby have signed our own death warrant. We are the first
generation which with the help of nuclear power can destroy itself. Enlightenment
culture— science, philosophy, education, sociology, literature, technology—has
misinterpreted both humanity and nature, not only in some respects, but
fundamentally and totally.1
Another consequence of the subject/object dichotomy resulted in a world, as
Schilling points out, that “was closed, essentially completed and unchanging, basically
substantive, simple and shallow, and fundamentally unmysterious—a rigidly
programmed machine.” Rather than bringing freedom to humanity, the subjecting of
the physical world has eventually held human beings as slaves. The modem worldview,
that the modem worldview is facing an epistemological challenge affirming that “one of
the distinguishing marks at present is the persistent assault on foundationalism” (Thomas
F. Foust, “Lesslie Newbigin’s Epistemology: A Dual Discourse?” in A Scandalous
Prophet: The Way o f Mission after Newbigin, ed. Thomas F. Foust et al. [Grand Rapids:
Eerdmans, 2002], 153).

2 * •
Harold K. Schilling, The New Consciousness in Science and Religion
(Philadelphia, PA: United Church Press, 1973), 44.
60
which senses all things invariably in instrumental terms, has used the machine to replace
the human slave, with the result that humans became slaves of the machine.1 Individual
self-interest has made production the ultimate goal of Western society; and people began
to be regarded as mere objects to be manipulated and exploited by others.
A further outcome of this dualistic view of subject and object has been,
according to Lesslie Newbigin, the division of human life into the public and private
worlds. Paul Hiebert writes, “The public sector involves the world of work and public
discourse, where reason, hard facts, and universal truth rule. The private sector involves
the arts and religion, where feelings, values, personal beliefs, and diversity are in
charge.” Newbigin describes this division into public and private worlds as the
organizing “plausibility structure” of the modem worldview.4

2Newbigin• suggests that the modem public world—where reason, facts, and
universal truths are in charge—involves the sciences, the world of work, and the public
discourse of the society. The private world—where feelings, values, and personal
beliefs predominate— involves the arts, the humanities, and the religious experience of
the individual (Newbigin, Foolishness to the Greeks, 18).
3Paul G. Hiebert, “The Gospel in Our Culture,” in The Church between Gospel
and Culture: The Emerging Mission in North America, ed. George R. Hunsberger and
Craig Van Gelder (Grand Rapids: Eerdmans, 1996), 146.
4Newbigin, Foolishness to the Greeks, 18. Newbigin points out that the
dichotomy between private and public worlds is fundamental to modem Western
society. He contends that “the public world is the world of facts upon which every
intelligent person is expected to agree— or to be capable of being persuaded.. . . In
contrast to this is the private world [of values] where we are free to follow our own
preference regarding personal conduct and lifestyle, provided it does not prevent others
from having the same freedom” (18-19). In addition, writes Newbigin, “at the
61
Lastly, the dichotomy between subject and object ultimately resulted in the
separation of reality into the supernatural and natural domains. The former is the realm
of religion and deals with miracles, spirits, values, and feelings. The latter is the realm
of science and deals with material realities which are seen only in mechanistic terms.
The result was “the secularization of the natural domain by the demystification and
desacralization of knowledge.”1 This dichotomy, therefore, is responsible for the current
chasm between religion and science, which has had devastating consequences for
Christianity in the Western world.2 While science controls public truth and life in the
modem worldview, Christianity has been privatized, confined only to personal piety and
often thought to be based on “faith” alone. Within the context of Christian mission, the
intellectual level, this fissure expresses itself in the search for ‘value-free’ facts, and for
a science of human behavior that shall be ‘objective’ in the sense that no value
judgments are allowed to have a place in its operations” (36). As a direct consequence,
“the response of the Christian churches— or at least of the Protestant churches—to the
challenge of the Enlightenment was to accept the dichotomy and withdraw into the
private sector. Having lost the battle to control education, and having been badly
battered in its encounter with modem science, Christianity in its Protestant form has
largely accepted relegation to the private sector, where it can influence the choice of
values by those who take this option. By doing so, it has secured for itself a continuing
place, at the cost of surrendering the crucial field. As an option for the private field, as
the protagonist for certain values, Christianity can enjoy considerable success.. . . And
yet the . . . claim of Jesus Christ to be alone the Lord of all the world . . . is effectively
silenced. It remains for our culture, just one of the varieties of religious experience”
(19). See also Lesslie Newbigin, Truth to Tell: The Gospel as Public Truth (Grand
Rapids: Eerdmans, 1991).
'Hiebert, Missiological Implications o f Epistemological Shifts: Affirming Truth in

a Modern/Postmodern World, 16.
2Ibid„ 22.
62
consequence of the subject/object dualism has been a separation between evangelism
and social engagement.1
Opposition to Autonomous Individualism
In close connection with the adverse consequences of the subject-object scheme
is the reaction against the autonomous individualistic aspect of the modem worldview, in
which humans become a law unto themselves in exercising their freedom and
constructing their own identity in the control of the world of objects. According to
Robert Bellah and his associates, “The modem self s expressive freedom goes hand in
hand with the modem’s instrumental control.”2
Such a view has been strongly challenged by the emergent postmodern condition.
Thomas Oden writes,
This individualism is in crisis today. Western societies are now having to learn to
live with the consequences of the social destruction to which excessive individualism
has led the ‘me-first-now’ generation. The curtain closes with the whimpering sighs
of the me generation, whose progeny are being forced to become the ‘us’
generation.3
Foremost, when the autonomous individual and the culture of individualism are
left to their own self-directed devices, violence is inevitably and invariably observed.
'Hiebert, “The Gospel in Our Culture,” 147.
2Robext N. Bellah and others, Habits o f the Heart: Individualism and

Commitment in American Life (Berkeley, CA: University of California Press, 1985),
152-153.
3Oden, Two Worlds: Notes on the Death o f Modernity in America and Russia,
33-34.
63
This fact is primarily attested in the destruction of the natural environment1 and in the
exploitation of other human beings.2
The effects of modernity’s autonomous individualism are noted by Richard
Middleton and Brian Walsh. They point out that
when left to their own self-directed devices, the heroic individual and the culture of
heroic individualism inevitably and invariably do violence.. . . Not only have we
seen the wide-ranging consequences of the despoliation of the natural environment,
but we have also been confronted with the sad truth that the autonomous mastery of
the heroic individual seems to always result in mastery over other human beings.
Today the voices of subjugated people . . . , echoed by the pained voice of an
ecologically devastated creation, are heard raising loud complaint against the
arrogant mastery of this autonomous ego that has placed itself as the center of the
world.3
Modem human beings, under the guise of “individuality,” attempt the control of
nature and other individuals. Thus, the world is at the mercy of the impulses of people
who see themselves as free and self-sufficient to act as they please. This desire to gain
total control over nature has become, for many, a prime reason for the need to reject the
’For an appraisal of the impact of modernity on the environment, see Joel J.

Kassiola, “The ‘Tragedy’ of Modernity: How Environmental Limits and the
Environmental Crisis Produce the Need for Postmodern Values and Institutions,” in
Explorations in Environmental Political Theory: Thinking about What We Value, ed.
Joel J. Kassiola (Armonk, NY: Sharpe, 2003), 14-36; and John M. Meyer, Political
Nature: Environmentalism and the Interpretation o f Western Thought (Cambridge, MA:
MIT Press, 2001), 33-53.
Douglas John Hall argues that “there can be no mastery of nature that does not
finally disclose itself as the necessity of mastering human nature” (Douglas J. Hall,
Imaging God: Dominion as Stewardship, Library of Christian Stewardship [Grand
Rapids: Eerdmans, 1986], 165).
3Middleton and Walsh, Truth Is Stranger Than It Used to Be, 49.
64
modem worldview.1
A second reason for the disagreement with autonomous individualism is the
problem of alienation and loneliness.2 The Enlightenment, in its quest to elevate human
life through a vision of freedom and responsibility, has developed a deep alienation in
the modem individual.3 Alienation, simply put, became the price to be paid for
individual autonomy, since freedom from others leads to alienation from them.4 J. H.
Miller insightfully suggests that when people face isolation— separation from everything
outside of themselves— modernity has indeed begun.5
'Roxburgh, Reaching a New Generation, 38.

2
Frederick Heinemann defines alienation in objective and subjective terms.
Objectively, he describes alienation as the “different kinds of disassociation, break or
rupture between human beings and their objects, whether the latter be other persons, or
the natural world, or their own creations of art, science and society.” Subjectively,
Heinemann defines alienation as the “corresponding states of disequilibrium,
disturbance, strangeness and anxiety” (Frederick H. Heinemann, Existentialism and the
Modern Predicament [New York: Harper & Row, 1958], 1).
3Wilbert R. Shenk, “The Culture of Modernity as a Missionary Challenge,” in

The Church between Gospel and Culture: The Emerging Mission in North America, ed.
George R. Hunsberger and Craig Van Gelder (Grand Rapids: Eerdmans, 1996), 70.
4Gay, Way o f the (Modern) World, 193. Van Gelder indicates that sociologists
have developed “a view of society as being structured around the interactive, specialized
functions of modem life.” This new view has conceptualized society “as a complex,
interrelated set of relationships that tended toward a functional balance in the midst of
the dynamic character of life. This structural-functional view of society effectively
deemphasized the modem self. The autonomous individual who made rational choices
out o f enlightened self-interest was no longer the key variable in the social equation.
The whole came to be viewed as greater than the sum of the parts” (Van Gelder,
“Mission in the Emerging Postmodern Condition,” 121, emphasis added).
5J. Hillis Miller, The Disappearance o f God: Five Nineteenth-Century Writers

(Cambridge, MA: Belknap Press of Harvard University Press, 1963), 1-5. Miller takes
65
In recent years, however, many observers have come to realize that human life
must reflect a more adequate balance between the individual and social aspects of human
* 1
existence. The issues related to this fact have subsequently emphasized the importance
of community and indicate the need for a return to community values.2
Challenges to Scientific Objectivism
In the early part of the twentieth century, dramatic scientific discoveries made
their contribution to the erosion of the mechanistic, modem worldview.3 The
assumption that the internal stmcture of the universe could be understood by the human
mind began to be challenged. Strong evidence revealed that there is much about the
universe that is “virtually indescribable and even unimaginable.”4
One o f the most powerful influences in the postmodern scientific turn was
modem people’s situation to be “essentially one of disconnection: disconnection

between man and nature, between man and man, even between man and him self’ (2).
'Daniel A. Helminiak, “Human Solidarity and Collective Union in Christ,”

Anglican Theological Review 70 (January 1988): 37.
According to Webber, “the first and perhaps most fundamental challenge to

modernity with its emphasis on reason and the empirical method comes from the
twentieth-century revolution in science. The mechanistic worldview of the
Enlightenment,” he adds, “and the high estimate of human reason to understand the way
the world works began to break down with the smashing of the atom” (Webber, Ancient-
Future Faith, 21).
4Grenz, Primer on Postmodernism, 5 1.
66
Thomas Kuhn’s concept of paradigm shift.1 In The Structure o f Scientific Revolutions,
Kuhn suggested a description of how science progresses, pointing out that scientists
periodically restructure the world to make room for new ideas and innovations.2
In many ways, Kuhn’s work shattered the scientific image of an unshakable,
objective progress, which permeated the modem worldview.3 Science was no longer
seen as a collection of universal truths, but rather an accumulation of research traditions,
dependent on the scientific community of enquirers.4 In agreement with this position,
Walter Anderson notes that “one scientist says one thing, another one says something
else. Science isn’t what it used to be; it’s no longer the final fountainhead of hard
facts.”5
The most devastating scientific challenge came from developments within the
discipline that had provided the strongest foundation to the scientific modem worldview:
'According to Grenz, “shifts in theory are not simply logical modifications or

reinterpretations of past knowledge. Nor do scientists simply add one fact to another in
a mechanistic, objective sort of way. Rather, science is a dynamic historical
phenomenon. Shifts in theory come as radical transformations in the way scientists view
the world. Scientists lurch ahead from time to time in sudden creative bursts [called]
‘paradigm shifts’” (ibid., 54).
2Kuhn, The Structure o f Scientific Revolutions, 160-173.
3See Walter T. Anderson, The Truth about the Truth: De-Confusing and Re-
Constructing the Postmodern World (New York: Putnam’s Sons, 1995), 179.
4Robert N. Bellah, “Christian Faithfulness in a Pluralist World,” in Postmodern

Theology: Christian Faith in a Pluralist World, ed. Frederic B. Burnham (San Francisco:
Harper & Row, 1989), 76.
5Anderson, Reality Isn ’t What It Used to Be, 159.
67
physics.1 The birth of Quantum theory—marked by Max Planck’s discovery that energy
is not emitted continuously but in discrete units or quanta—is recognized as one of the
most important discoveries which helped to undermine the Newtonian worldview that
reigned for nearly three hundred years. However, Planck’s work was not the only
element in this scientific paradigm shift. Grenz writes,
Paralleling the development of quantum theory was another important series of

discoveries that we cumulatively refer to as ‘relativity theory.’ By means of his
‘special theory of relativity,’ Einstein undermined the seemingly commonsense
notion that space and time are absolute. He disproved the centuries-old belief that
length and time can be measured against absolute standards.2
These and other discoveries led to the understanding of the world as operating by
“both law and chance, both order and chaos.”3 They have also shaken the confidence in
s • • • » »
Physics divides the periods of scientific developments in classical science and
modem sciences. Classical science, also known as “Newtonian science,” refers to all
science up to the beginning of the twentieth century (see Allen, Christian Belief in a
Postmodern World, 6).
2
Grenz, Primer on Postmodernism, 5 1.
3Van Gelder, “Great New Fact,” 60. The effects of such developments are noted
by Howard Gardner, who points out that “no sooner was the theory of relativity bom,
however, than some of Einstein’s colleagues raised even more unsettling questions about
the possibility of knowing the real world. Kurt Godel demonstrated that certain
mathematical problems that had engaged Einstein’s interest could, in principle, never be
solved. The Danish physicist Neils Bohr challenged a part of Einstein’s theory by
demonstrating that the images of both waves and particles were needed to depict the
behavior of electrons. Wemer Heisenberg, a German colleague, wrought the most
serious damage with his indeterminacy principle, which established that one cannot at
the same time determine where a particle is and how it is moving; the more accurately
we observe its location, the less we are able to observe its momentum. These
demonstrations, and indeed the whole area of quantum mechanics, clouded Einstein’s
lifelong quest for a solution to the puzzle of nature: a unified theory of physical reality”
(Howard Gardner, “Gifted Worldmakers,” in The Truth about the Truth: De-Confusing
68
absolutes and demonstrated that the modem ideal of objectivity was actually impossible.
Consequently, as Pearcey and Thaxton assert, “classical physics assumed that there is an
objective world which we can observe and measure without essentially changing it. But
on the quantum level, it seems impossible to observe reality without changing it.” 1 In
the classical view, physics assumed that objective knowledge derived from a separated
impersonal observation of the facts to be observed; quantum physics has pointed out that
there can be a relative objectivity, in view of the fact that the “object observed” and the
“observing subject” cannot be absolutely separated.2 Thus, the development of modem
science has ultimately helped to undermine the modem worldview and to pave the way
to a postmodern era.
Modernity was fond of justifying its scientific objectivism, arguing that
technology—one of the primary results of scientific developments—promoted the well
being of humanity. On one hand, it has indeed enhanced human life; on the other hand,
however, the modem worldview has also “masked the harmful effects of a ruthless
and De-Constructing the Postmodern World, ed. Walter T. Anderson [New York:
Putnam’s Sons, 1995], 183). For a recounting of the development of quantum physics,
see Robert Matthews, Unravelling the Mind o f God: Mysteries at the Frontier o f Science
(London: Virgin, 1992), 118-152.
'Nancy R. Pearcey and Charles B. Thaxton, The Soul o f Science: Christian Faith
and Natural Philosophy, Turning Point Christian Worldview Series (Wheaton, IL:
Crossway, 1994), 193.
For a more detailed explanation, see David Ray Griffin, “Introduction: The
Reenchantment of Science,” in The Reenchantment o f Science: Postmodern Proposals,
ed. David Ray Griffin (Albany, NY: State University of New York Press, 1988), 1-46.
69
system.”1
Dismissal of Optimistic Progressivism
Developments in modem science and technology led to a belief that progress was
not only possible, but would eventually be inevitable.2 However, this belief has
gradually been reduced to ashes as the world has witnessed the other side of the
modernity coin. Progress was a much more complex issue than was foreseen by those
who had believed that a better society would certainly arise from a technological
society.3 Ecological disasters, disease, hunger, violence, social inequality—to name but
a few—all have shown the fallacy of modernity’s optimistic progressivism.4 As Tabb
’Guardini, The End o f the Modern World, 56. Guardini’s sentiments were
echoed by Thornhill: “The immense scientific and technological successes . . . sustained
a mood of optimism in the ideology of modernity until early twentieth century. But it
was inevitable that [its] limited scope would eventually give rise to tensions and
frustrations within cultural tradition remarkable for its boundless aspirations and
idealism” (Thornhill, Modernity, 23-24).
Theorists of the progress model, according to Bosch, “assumed that

development was an inevitable, unilinear process that would operate naturally in every
culture. A further premise, was that the benefits of development, thus defined, would
trickle down to the poorest of the poor, in the course of time giving each one a fair share
in the wealth that had been generated” (Bosch, Transforming Mission, 265).
George P. Grant, Technology and Justice (Toronto: Anansi, 1986), 15-16.
4See Kassiola, “The ‘Tragedy’ of Modernity: How Environmental Limits and the
Environmental Crisis Produce the Need for Postmodern Values and Institutions,” 19-20.
Kassiola writes: “The status of a value can be eroded away when, in the wake of its
substantial realization in a society, the value ‘loses its savor’ and comes to be
downgraded by disenchantment and disillusionment. Some examples would be:
‘efficiency’ in an era of automation, ‘progress’ in the age of anxiety, ‘economic security’
in a welfare state, ‘national independence’ for an ‘emerging’ nation in socioeconomic
70
indicates, optimism in the Enlightenment-based belief in progress “has given way to
skepticism and cynicism.”1 The vision of human freedom and progress was backfiring.2
Allen Diogenes has noted similarly:
We are now faced with our failure to eradicate such serious social and economic
problems as crime, pollution, poverty, racism, and war, and we are becoming uneasy.
. . . The optimism of inevitable progress has become tarnished. Part of the optimism
o f the modem period was founded on a belief in the power of education and science
to free us from social bondage and from nature’s bondage. But there is an increasing
concern that education and social reform may not be enough and puzzlement about
what else is needed.3
chaos” (19). See also Christopher Lasch, “The Age of Limits,” in History and the Idea
o f Progress, ed. Arthur M. Melzer, Jerry Weinberger, and M. Richard Zinman (Ithaca,
NY: Cornell University Press, 1995), 225-240.
'Mark Tabb, Mission to Oz: Reaching Postmoderns without Losing Your Way
(Chicago: Moody Press, 2004), 27-28. Horkheimer and Adomo pointed out that science
and technological advancements, as practiced by the Enlightenment paradigm, had
questionable issues and seemed to be collapsing. For further details, see Horkheimer
and Adomo, Dialectic o f Enlightenment, 120-131. Rosenau, in turn, writes, “Modernity
entered history as a progressive force promising to liberate humankind from ignorance
and irrationality, but one can readily wonder whether that promise has been sustained.
. . . The ‘modem’ record—world wars, the rise of Nazism, concentration camps (in both
East and West), genocide, worldwide depression,. . . makes any belief in the idea of
progress or faith in the future seem questionable.. . . There is reason to distrust
modernity’s moral claim s,. . . [it] is no longer a force for liberation; it is rather a source
of subjugation, oppression, and repression” (Pauline M. Rosenau, Post-Modernism and
the Social Sciences: Insights, Inroads, and Intrusions [Princeton, NJ: Princeton
University Press, 1992], 5-6).
Joe Holland, “The Postmodern Paradigm and Contemporary Catholicism,” in

Varieties o f Postmodern Theology, ed. David Ray Griffin, William A. Beardslee, and Joe
Holland (Albany, NY: State University of New York Press, 1989), 11.
3Allen, “The End of the Modem World,” 344-345. Echoing Allen, Vattimo
asserts that “the ideal o f progress is finally revealed to be a hollow one, since its ultimate
value is to create conditions in which further progress is possible in a guise that is
always new. By depriving progress of a final destination, secularization dissolves the
71
The optimistic view of inevitable progress has faced strong setbacks in the last
century. The two devastating global wars witnessed during the twentieth century
shattered the belief in inevitable progress toward peace and human prosperity.
Everything that followed their aftermath contributed to the erosion of the utopia of the
modem project.1 Separated by less than forty years, these two global conflicts
devastated several countries and killed millions of innocent people. As historian
Kenneth Latourette observes, human history had never witnessed “mankind engaged
simultaneously in war, war which might be called internecine because it was really a
civil war within the totality of the human race.” “There is no denying,” Edith
Wyschogrod writes, that contemporary culture “is fine-tuned to the apocalyptic
dimension of twentieth-century history.” The effects of those conflicts are noted by
Radoslov Tsanoff:
Two world wars of unprecedented destruction . . . have flouted modem man’s

confidence in assured ongoing progress. The very conditions of modem life on
which men have relied for the avoidance of war and for peaceful social advance have
very notion of progress itself, as happens in nineteenth- and twentieth-century culture”

(Gianni Vattimo, The End o f Modernity: Nihilism and Hermeneutics in Postmodern
Culture, trans. Jon R. Snyder [Baltimore, MD: Johns Hopkins University Press, 1988],
8).
'See Bosch, Transforming Mission, 350; Hans Rung, Global Responsibility: In

Search o f a New World Ethic (New York: Crossroad, 1991), 5-6.
2Kenneth Scott Latourette, A History o f Christianity (New York: Harper & Row,
1975), 1351.
3Edith Wyschogrod, Saints and Postmodernism: Revisioning Moral Philosophy,

Religion and Postmodernism (Chicago: University of Chicago Press, 1990), xxi.
72
become incitements to conflict.. . . Modem science and technology have constructed

engines of destmction so terrible that common and uncommon judgment have
regarded them as reliable deterrents to war. Twice already has the vanity of this
hope been exposed.1
Both World Wars seemed to have brought into society’s consciousness the fact
that, in one way or another, some of the tools of “progress” could in fact destroy the
whole world. Sociologist Barry Smart notes:
This event [World War I] and its sequel, the “second act” which began in 1939 . . .
brought into focus a series of problems associated with the rapidity of technological
change and the persistence of political and economic inequalities which, in so far as
they threatened prevailing forms of life, raised the spectre of mortality of Western
civilization.2
The evidence of the destructive side of the modem era was clearly demonstrated
in the bombing of Hiroshima and Nagasaki.3 Any belief in inevitable progress seems
questionable in light of the devastation of these cities and other events of the twentieth
century.4 As David Harvey observes,
'Radoslav A. Tsanoff, Civilization and Progress (Lexington, KY: University

Press of Kentucky, 1971), 152.
2Barry Smart, “Modernity, Postmodemity and the Present,” in Theories o f

Modernity and Postmodernity, ed. Bryan S. Turner (London: SAGE, 1990), 21. Arnold
Toynbee asserts, “The discovery of a ‘know-how’ for tapping the titanic force of atomic
energy and applying this to the destmction of human lives . . . had now armed a
perpetually reborn Original Sin with a weapon potent enough to enable a sinful Mankind
to annihilate itself’ (A. Joseph Toynbee, A Study o f History [London: Oxford University
Press, 1954], 9:467).
3Holland, “Postmodern Paradigm,” 11.
4Even in the light of the destmction brought about by the two great World Wars
of the twentieth century, some still believed that the dream of progress could become a
reality. Jacques Ellul, addressing the effects of technology on progress, asserts that
“what appeared so near has again been postponed. Yet two wars, two ‘accidents,’ have
73
The twentieth century—with its death camps and death squads, its militarism and
two world wars, its threat at nuclear annihilation and its experience of Hiroshima and
Nagasaki—has certainly shattered this optimism. Worse still, suspicion lurks that
the Enlightenment project was doomed to turn against itself and transform the quest
for human emancipation into a system of universal oppression in the name of human
liberation. . . . There are those—and this is . .. the core of postmodernist
philosophical thought—who insist that we should, in the name of human
emancipation, abandon the Enlightenment project entirely.1
The devastation and massacres caused by the development of scientific and
technological weapons in the last one hundred years indicate that the modem world had
in fact “begun to build a scientific death trap for humanity and nature.”2 But these were
not the only events marked by destmction and violence.3
in no way affected our glorious conception o f progress [emphasis added]. Spiteful

actions of fate, human errors—call them what they will—men refuse to see in them
anything that essentially affects the marvelous progress that opens before them. In spite
of accidents, they believe that the road is still free” (Ellul, The Technological Society,
191).
|
Harvey, The Condition o f Postmodernity, 13-14.
Holland, “Postmodern Paradigm,” 11. Along this line, Carl Henry contends that
“modem men and women soon found themselves entrapped in . . . a new, more
powerful, and destructive technological fate with unparalleled potentiality for demolition
of humanity and the planet. The twentieth century—the century of scientific progress—
brought with it, among other debacles, World War I, World War II, Marxist
totalitarianism, Auschwitz, the increasing poisoning of the planet, and bare escape from
international nuclear destmction. Despite boundless expectations from science,
modernity with its militarism and rape of nature is seen by postmodemity as a threat to
planetary life and survival” (Carl F. H. Henry, “Postmodernism: The New Spectre?” in
The Challenge o f Postmodernism: An Evangelical Engagement, ed. David S. Dockery
[Grand Rapids: Baker, 2001], 37).
3Many other events have tarnished humanity with destmction and violence. For
instance, the Nazi genocide, the Holocaust, and the more recent genocides in the killing
fields of Yugoslavia, Rwanda, Cambodia, and East Timor. For an excellent description
of these events, see Eric Markusen and David Kopf, The Holocaust and Strategic
74
Unlike the two great World Wars—when the aggressors were clearly
identified—in the last few decades the world has witnessed the growing anxiety caused
by global terrorism, and the West-led war on terror. This is a war against an unseen
enemy, whose headquarters and weapons, along with the nature, timing, and targets of
their attacks, are unpredictable.1 Almost sixty years after World War II, the events of
“9/11” have once again tarnished human history, leaving the perception that life would
never be the same after that day.2
On the morning o f September 11, 2001,3 the hijacking and tentative use of four
Bombing: Genocide and Total War in the Twentieth Century (Boulder, CO: Westview,
1995); and Nicolaus Mills and Kira Brunner, eds., The New Killing Fields: Massacre
and the Politics o f Intervention (New York: Basic, 2002). For a major
psychopathological analysis of genocide and mass killing, see James Waller, Becoming
Evil: How Ordinary People Commit Genocide and Mass Killing (Oxford: Oxford
University Press, 2002).
'See Maxine Singer, “The Challenge to Science: How to Mobilize American

Ingenuity,” in The Age o f Terror: America and the World after September 11, ed. Strobe
Talbott and Nayan Chanda (New York: Basic, 2001), 198.
In The Day That Changed the World, Jon Paulien points out that “for those who
experienced or witnessed the events of September 11, 2001, it was a day that changed
the world. People had a sense that 20 or even 100 years from now, we would look back
on this event as one that fundamentally altered the way we look at the world, an event of
epic proportions such as Pearl Harbor, the Protestant Reformation, or the Russian
Revolution. It has left us a world that is less predictable than its predecessor. We can
never again feel as secure as we felt at the dawn of that day. The world is at war, but it’s
a war unlike any other in history” (Jon Paulien, The Day That Changed the World:
Seeking God after September 11 [Hagerstown, MD: Review and Herald, 2002], 13). See
also Phil Scraton, ed., Beyond September 11: An Anthology o f Dissent (Sterling, VA:
Pluto, 2002), x.
•2
For a comprehensive chronological exposition of the events related to the

terrorist attacks of September 11, 2001, see Stefan Aust and Cordt Schnibben, Inside 9-
75
U.S. commercial jetliners as weapons— of which three were successful—left a deadly
wound on modernity’s view of inevitable progress.1 In the aftermath of those events
Webber observes that
the world will never be the same, that the ideals of prosperity and the hopes of a pre-
September 11 world of peace will never happen. The rise of terror by militant
fundamentalists is marking [the] world and creating an ideological battle of religions.
Life will be marked by issues of peace and war , . . . a wave of conservative political
philosophy, a new form of civil religion, a new economic tightening of resources,
and a more disciplined life. This cultural setting is radically different than the
cultural setting of the post-World War II generations, which was resolved to rebuild
their world.2
However, in the post-September-11 era, attention is focused beyond the mere act
of rebuilding. Much more than material things and human lives has been destroyed.
The World Trade Center was probably one of the most functional buildings in the world.
Its architecture made it one of the finest examples of a modem skyscraper. It may well
be remembered as a symbol of the modem era and its worldview of optimistic
progressivism. Nevertheless, even the reconstruction or the establishment of a memorial
11: What Really Happened, trans. Paul De Angelis and Elisabeth Kaestner (New York:
St. Martin’s, 2002); and James F. Hoge and Gideon Rose, eds., How Did This Happen?
Terrorism and the New War (New York: PublicAffairs, 2001).
'Zakaria suggests that the debate on the expansion of the Western worldview
over the past decade has “neglected to focus on the real and growing danger: the
backlash against modernization itself. For Western intellectuals, modernization is seen
as largely benign and, in any case, as inevitable... . But in large parts of the world,
modernization is a gmeling, alien process that threatens to denude cultures and disrupt
settled ways of life” (Fareed Zakaria, “The Return of History: What September 11 Hath
Wrought,” in How Did This Happen? Terrorism and the New War, ed. James F. Hoge
and Gideon Rose [New York: PublicAffairs, 2001], 316).
2Webber, Younger Evangelicals, 47-48.
76
in its site will not take away the fear and anxiety generated by the waves of international
terrorism around the globe.1 Nicolaus Mills observes:
In the aftermath of September 11, it has become the conventional wisdom to say that
in the foreseeable future America and the West will care only about protecting
themselves from terrorism.. . . [This] new vulnerability increases the need for
greater moral and political imagination on the part of policy makers precisely
because conventional military superiority no longer guarantees safety in a world in
which a terrorist can turn the openness and technical savvy o f a nation into
liabilities.2
The effects of this unconscious “progress,” however, have been much more
pervasive and unpredictable than imagined. Bernard Lewis, in discussing some of these
effects, says that “the standards that matter in the modem world”3 are in many ways only
focused on economic development and scientific achievements. Furthermore,
modernization theory in the second half of the twentieth century took for granted that
“modernization meant the progressive westernization and secularization of a society:
politically, economically, legally, and educationally.”4
'For further discussion and analysis of the implications and consequences of the
international terrorism observed at the beginning of the twenty-first century, see John K.
Cooley, Unholy Wars: Afghanistan, America, and International Terrorism (Sterling,
VA: Pluto, 2000); Alan M. Dershowitz, Why Terrorism Works: Understanding the
Threat, Responding to the Challenge (New Haven, CT: Yale University Press, 2002);
and Joseph S. Tuman, Communicating Terror: The Rhetorical Dimensions o f Terrorism
(Thousand Oaks, CA: SAGE, 2003).
2Mills and Brunner, eds., The New Killing Fields, ix-x, emphasis added.
3Bemard Lewis, What Went Wrong? Western Impact and Middle Eastern
Response (Oxford: Oxford University Press, 2002), 152.
4John L. Esposito, Unholy War: Terror in the Name o f Islam (New York: Oxford
University Press, 2002), 125.
77
It becomes clear, therefore, that inevitable progress has not been an attainable
reality for humanity. Instead, among other problems, the world has witnessed increased
waves of violence, environmental destruction, outbreaks of new diseases, and disparities
between rich and poor, regardless of the scientific and technological advancements of
the modem era.
Summary
The birth of the modem era is recognized by most scholars as having occurred at
the rise of the Enlightenment. During this period, several new developments reshaped
the views about human existence and the universe. As a direct result, a new worldview
emerged in the Western world. The supremacy of reason as the only adequate
epistemological instrument, the dualism between subject and object, the rejection of
purpose and final end in favor of the laws of cause and effect, the autonomy of the
individual “self’ to live freely as one pleases, the dominance of science as the ultimate
source of objective truth, and an increasing optimistic emphasis on inevitable progress
were among some of the fundamental pillars upon which the modem worldview was
built.
In spite of the positive achievements and developments of the modem era,
historical events, scientific discoveries, sociological analyses, and philosophical
reflections have led a number of noted scholars to categorically affirm that the modem
worldview has come to the point of collapse. The following reasons are noted for this
fact: The preeminence of reason has been found to be an inadequate foundation to build
78
one’s existence; the dnalistic view between subject and object has brought severe
consequences to Western society; human existence represents more than only the
individual “self5; the objectivistic view of science has been strongly challenged; and the
view o f inevitable progress has been seen as faulty and misleading.
During the second half of the twentieth century, however, a different perspective
began to appear in reaction to the modem worldview. Some of the historical,
philosophical, sociological, and cultural elements associated with the emergence of the
postmodern condition are addressed in chapter 3 of this study.
CHAPTER III
THE RISE AND IMPACT OF THE POSTMODERN CONDITION
ON WESTERN CULTURE
In the preceding chapter of this study I sought to delineate some of the most
prominent characteristics of the Enlightenment-based modem era, together with the
reasons for its breakdown as the dominant worldview in the Western world. During the
second half of the twentieth century, several scholars indicated the emergence of an
alternate socio-cultural paradigm, which has been called postmodern. In this chapter, I
address some of the major elements of the postmodern condition by presenting first the
historical background o f the postmodern mind-set. Following, I identify and discuss
some of the basic conceptual aspects of the emergent postmodern condition by
reviewing the contribution of a number of key authors to the rise and development of
postmodernism as an intellectual and cultural phenomenon. Finally, I describe some of
the most remarkable influences of the postmodern condition upon Western cultural
expressions.
The Emergence of the Postmodern Condition
According to Lawrence Cahoone, the term “postmodern,” understood as
differentiating the contemporary condition from the modem, seems to have been used
79
80
for the first time in 1917 by German philosopher Rudolf Pannwitz to describe the
“nihilism” of twentieth-century Western culture.1 In 1934 the Spanish literary critic
Federico de Oms coined the word postmodernismo in the context of arts, signaling a
minor reaction to literary modernism.2 The most significant early use of the term
probably came from the historian Arnold Toynbee, who in 1939 suggested that the
modem age had ended in 1914—in the aftermath of World War I— and the era which
emerged out of its ashes inaugurated “our own ‘Post-Modem’ Age.”3 However, the
present understanding of postmodernism as a cultural phenomenon was apparently first
used in an essay by John Cobb in 1964.4
The Rise of the Postmodern Era
Postmodernism became a popular expression in the 1960s among young artists in
New York, who referred to the emerging attitude as a movement beyond the modem
'Lawrence E. Cahoone, ed., From Modernism to Postmodernism: An Anthology,

2d ed. (Malden, MA: Blackwell, 2003), 2.
2
See Federico de Onis, Antologia de la poesia espahola e hispanoamericana:
1882-1932 (Madrid: Hernando, 1934), xviii-xix. For an excellent historical discussion
of the term and an outstanding bibliographical account of postmodernism in general, see
Margaret A. Rose, The Post-Modern and the Post-Industrial: A Critical Analysis
(Cambridge: Cambridge University Press, 1991).
3A. Joseph Toynbee, A Study o f History (London: Oxford University Press,

1939), 5:43. See also R. Albert Mohler, Jr., “The Integrity of the Evangelical Tradition
and the Challenge of the Postmodern Paradigm,” in The Challenge o f Postmodernism:
An Evangelical Engagement, ed. David S. Dockery (Grand Rapids: Baker, 2001), 54.
4See Henry, “Postmodernism: The New Spectre?” 35.
81
artistic expressions at that time.1 In the early 1970s, the postmodern outlook enjoyed
further exposition because of its expanded relationship with architecture.2 In the 1980s,
it was used in philosophy, referring primarily to French poststructuralist philosophy and
secondarily to a general reaction against modem rationalism, which had come to be

"3
known as “foundationalism.” In the late twentieth and early twenty-first centuries,
postmodernism became the vogue term to describe Western culture,4 mainly in relation
to the media, music, and lifestyle.
Thomas Oden suggests that postmodemity5 is “what comes next after
'Van Gelder, “Postmodernism as an Emerging Worldview,” 412. Most scholars

link the postmodern shift with the counterculture of the 1960s. Many young people
began questioning the direct results of modem civilization—technology, social order,
and rational planning (Veith, Postmodern Times, 40). The following movements have
been connected with this paradigm shift: “the civil rights movement, the peace
movement, the women’s movement, the sexual freedom movement, the hippie
movement, the drug scene, rock music, and new religions” (Todd Gitlin, “The
Postmodern Predicament,” Wilson Quarterly 13 [1989]: 73).
•y
In the late 1970s, three books stimulated the rise of postmodernism as an
intellectual and socio-cultural movement: Charles Jencks, The Language o f Post-Modern
Architecture (London: Academy, 1977); Jean-Fran§ois Lyotard, La condition
postmoderne: Rapport sur le savoir (Paris: Editions de Minuit, 1979); and Richard
Rorty, Philosophy and the Mirror o f Nature (Princeton, NJ: Princeton University Press,
1979).
Cahoone, From Modernism to Postmodernism, 3.
4Tabb, Mission to Oz, 23.
5The term postmodernity displays a diversity of meanings, particularly because it

has been applied over several decades to various academic disciplines, from the arts and
literature to cultural studies, architecture, and urbanism. It generally refers to a specific
historical period in which the postmodern mentality influences society. Postmodernism,
82
modernity.”’ He identifies modernity’s time span as going from 1789 to 1989, between
the French Revolution and the breakdown of Communism.2 Diogenes Allen indicates
that the postmodern era began with modem science and Max Planck’s developments in
quantum physics. The prominent architect Charles Jencks, in turn, points to the
destruction of the Pruitt-Igoe housing development in St. Louis, Missouri, on July 15,
1972, as the historical event that symbolized the death of the modem period and the birth
of the postmodern era.4
in turn, refers to an intellectual mood, a set of contemporary cultural expressions that

challenge the main beliefs, values, and principles of the modem worldview.
’Oden, “Death of Modernity,” 25.
Ibid., 23. Oden asserts, “The duration of the epoch of modernity is now clearly
identifiable as a precise two-hundred-year period between the 1789 and 1 9 8 9 .... Such
dating of historical periods is always disputable, but this one cries out with clarity, since
it was announced with such a dramatic beginning point (the storming of the Bastille),
and closed with such a precise moment of collapse (the literal fall of a vast symbolic
concrete wall in Berlin). The analogies between the revolutions of 1789 and 1989 will
intrigue historians for centuries to come” (Oden, Two Worlds: Notes on the Death o f
Modernity in America and Russia, 32).
3Allen contends that these scientific developments in quantum physics have

“helped to undermine the modem mentality and to create the postmodern age” (Allen,
Christian Belief in a Postmodern World, 6).
4Charles Jencks, ed., The Post-Modern Reader (New York: St. Martin’s, 1992),
24-25. At 3:32 P.M. on July 15, 1972, the Pmitt-Igoe housing complex, a hallmark of
modem architecture, was imploded. In spite of being “a prize-winning exemplar o f high
technology, modernistic aesthetics, and functional design,” Veith notes, “the project was
so impersonal and depressing, so crime-ridden and impossible to patrol, that it was
uninhabitable” (Veith, Postmodern Times, 39).
83
The Postmodern Ethos
It is difficult—and perhaps impossible—to indicate with precision one event as
the beginning of the postmodern era or even to present an overarching definition of

• 1 2
postmodernism. Scholars who investigate the rise of the postmodern condition, affirms
Guder, “have reached no clear consensus regarding either the scope of the change or the
reasons for it.” This is true not only because of the great divergence in postmodern
scholarship, including theology,4 but also because the very idea of summarization is
1Scholars differ not only about when the modem era ended and the postmodern
began, but also whether there is an overlap between these two periods, and even whether
the postmodern indicates a genuine break from modernity or is merely its logical
continuation. Jurgen Habermas believes that the cultural crisis we are facing is actually
the challenge of the Enlightenment’s modem project, which was never completed
(Habermas, “Modernity: An Unfinished Project,” 158-159). Anthony Giddens partially
agrees with Habermas, affirming that “we have not moved beyond modernity but are
living precisely through a phase of its radicalization” (Giddens, The Consequences o f
Modernity, 51). Matei Calinescu, however, asserts that postmodemity is a “new face of
modernity” (Matei Calinescu, Five Faces o f Modernity: Modernism, Avant-Garde,
Decadence, Kitsch, Postmodernism [Durham, NC: Duke University Press, 1987], 265).
2 •
Mercer maintains that “Postmodemity . . . is a condition and not a philosophy”
(Nick Mercer, “Postmodemity and Rationality: The Final Credits or Just a Commercial
Break?” in Mission and Meaning: Essays Presented to Peter Cotterell, ed. Antony
Billington, Tony Lane, and Max Turner [Carlisle, England: Paternoster, 1995], 319,
emphasis added). Cf. Harvey, The Condition o f Postmodernity, and Tamas, The Passion
o f the Western Mind, 398.
Darrell L. Guder, Missional Church: A Vision for the Sending o f the Church in
North America (Grand Rapids: Eerdmans, 1998), 38.
4For instance, David Dockery, Millard Erickson, and David Ray Griffin present
four approaches to postmodern theology: (1) Deconstructive postmodernism (or
uitramodemism), which represents a radical denial of the objectivity involved in
foundationallsm; (2) Liberationist postmodernism, which focuses more on the social and
political form of the contemporary worldview rather than the philosophical foundation;
84
contrary to the postmodern ethos.1
Although there is a great deal of disagreement among scholars on what
postmodernism is, there is agreement that the emergence of the postmodern outlook
indicates the end of a single, universal, all-encompassing worldview. The postmodern
condition rejects any attempts to set a unified and “totalizing understanding of reality.”2
The term “postmodern,” however, has increasingly been used in the past few
decades to explain the changes that appear to be taking place in contemporary Western
culture. It has been utilized in reference to a contemporary cultural and intellectual
movement, as well as in many other areas of human life. J. Andrew Kirk observes:
(3) Constructive postmodernism, which attempts to revise or reconstruct the modem

worldview, through the use of process thought; and (4) Conservative or restorationist
postmodernism, which suggests that there is much worth in retaining both premodem
and modem perspectives. For a detailed exposition of these views, see David S.
Dockery, “The Challenge of Postmodernism,” in The Challenge o f Postmodernism: An
Evangelical Engagement, ed. David S. Dockery (Grand Rapids: Baker, 2001), 14-16;
Millard J. Erickson, Evangelical Interpretation: Perspectives on Hermeneutical Issues
(Grand Rapids: Baker, 1993), 99-103; and David Ray Griffin, William A. Beardslee, and
Joe Holland, Varieties o f Postmodern Theology (Albany, NY: State University ofNew
York Press, 1989), 1-7. For excellent overviews of postmodern theologians and their
views, see Frederic B. Burnham, ed., Postmodern Theology: Christian Faith in a
Pluralist World (San Francisco: Harper & Row, 1989); Robert C. Greer, Mapping
Postmodernism: A Survey o f Christian Options (Downers Grove, IL: InterVarsity, 2003),
97-158; Gavin Hyman, The Predicament o f Postmodern Theology: Radical Orthodoxy
or Nihilist Textualism? (Louisville, KY: Westminster/John Knox, 2001); John W. Riggs,
Postmodern Christianity (Harrisburg, PA: Trinity, 2003); and Graham Ward, ed., The
Blackwell Companion to Postmodern Theology, Blackwell Companions to Religion
(Malden, MA: Blackwell, 2001).
’Cahoone, From Modernism to Postmodernism, 9-10.

9 •
Guanno, “Postmodemity and Five Fundamental Theological Issues,” 654.
85
The cultural phenomenon generically referred to as postmodemity manifests

itself in a variety of ways, through architecture, art, philosophy, cultural theory,
lifestyles, the media and politics. The name suggests that it is a way of viewing the
world which comes after modernity, with the inference that it is, at least,
reinterpreting, if not seeking to replace the traditions which have followed from the
Enlightenment.1
In broad terms, William A. Beardslee sees postmodernism as a movement
beyond scientific modernism, a “process of breaking away from the determinism of the
■j e
modem worldview.” Stewart and Blocker see postmodernism as a challenge to the
“fundamental epistemological assumption of modem philosophy and science—the
possibility of discovering the truth about anything.”3 Theologian Alister McGrath, in
turn, defines postmodernism as “something of a cultural sensibility without absolutes,
fixed certainties or foundation, which takes delight in pluralism and divergence.”4
Finally, Doll indicates that postmodernism is “too new to define itself and too varied and
]J. Andrew Kirk, “Following Modernity and Postmodemity: A Missiological

Investigation,” Mission Studies 17 (2000): 225.
2William A. Beardslee, “Christ in the Modem Age: Reflections Inspired by Jean-

Franôis Lyotard,” in Varieties o f Postmodern Theology, ed. David Ray Griffin, William
A. Beardslee, and Joe Holland (Albany, NY: State University ofNew York Press, 1989),
64.
3David Stewart and H. Gene Blocker, Fundamentals o f Philosophy, 3d ed. (New

York: Macmillan, 1992), 241. Nicholson, in turn, points out that “a certain vague
consensus exists in the academic community that, whatever else it might be,
postmodernism represents the end of Cartesian philosophy and epistemological
foundationalism” (Michael W. Nicholson, A Theological Analysis and Critique o f the
Postmodernism Debate: Mapping the Labyrinth [Lewiston, NY: Edwin Mellen, 1997],
107).
4Alister E. McGrath, Christian Theology: An Introduction, 3d ed. (Oxford:

Blackwell, 2001), 112.
86
dichotomous for any one branch to be representative.”1
In this study, postmodern condition refers to an emerging, still unformed,
reactionary transition from the philosophical thought patterns and socio-cultural
expectations related to the Enlightenment-based modem worldview to something beyond
the basic assumptions and conceptual aspects addressed in the previous chapter. Thus,
the term “postmodern” is used to designate a paradigm shift in contemporary Western
culture, a transition between what was and what is yet to become.
The paradigm shift from a modem to a postmodern era is still taking place.
Insightfully, mission theorist David Bosch contends that “new paradigms do not
establish themselves overnight. They take decades, sometimes even centuries, to
develop distinctive contours. The new [postmodern] paradigm is therefore still
emerging and it is, as yet, not clear which shape it will eventually adopt.”3 In the
’Doll, A Post-Modern Perspective on Curriculum, 5. Grenz contends that

postmodemity represents a movement against Enlightenment-based modernity “and the
foundational assumptions upon which it was built” (Grenz, Primer on Postmodernism,
5). In agreement with Grenz, Kirk argues that postmodemity “can be best described as a
complex cultural and social movement which is premised on a thoroughgoing critique of
the normal assumptions associated with the Enlightenment” (Kirk, “Following
Modernity and Postmodemity,” 225). He also asserts that postmodemity “has arisen as a
theory translated into practice that the modem period has run its course” (ibid., 217).
Bryan Turner, however, regards postmodemity as a period beyond, rather than against,
modernity and thus “ultimately compatible with the radical contents of modernity”
(Turner, “Periodization and Politics in the Postmodern,” 11).
2In agreement with Crouch, I do not assume that postmodemity is antimodemity.

See Andy Crouch, “Life after Postmodemity,” in The Church in Emerging Culture: Five
Perspectives, ed. Leonard Sweet (Grand Rapids: Zondervan, 2003), 66.
87
meanwhile, the Western world organizes itself in terms of two intertwined paradigms:
the Enlightenment-based modem worldview and the emergent postmodern condition.
Main Representatives of Postmodern Thinking
In its radical rejection of the Enlightenment-based, modem, technological ideal—
along with the philosophical assumptions behind it—the postmodern outlook shares a
variety of ideas which have been greatly influenced by a number of key intellectuals.1
Among them, five major representatives of emergent postmodern thinking are: Jacques
Derrida, Michel Foucault, Richard Rorty, Stanley Fish, and Jean-Franfois Lyotard.2
]In the process of growing out of the modem period, postmodernism did not
simply emerge at a particular time in history. It had been constantly impacted and
shaped by the work of intellectuals who pointed out the problems with the modem
worldview as they saw it. In the nineteenth century, for example, Soren Kierkegaard and
Friedrich Nietzsche are recognized as the predecessors of the postmodern movement
since they were the first philosophical voices raised for what would develop into
existentialism in the twentieth century. Existentialism would then provide the
groundwork for the development of postmodern theories. For a discussion of the
connection between Nietzsche and postmodern thinkers, see Allan Megill, Prophets o f
Extremity: Nietzsche, Heidegger, Foucault, Derrida (Berkeley, CA: University of
California Press, 1985), 43-102; and Cornel West, “Nietzsche Prefiguration of
Postmodern American Philosophy,” in Why Nietzsche Now? ed. Daniel T. O’Hara
(Bloomington, IN: Indiana University Press, 1985), 241-269. In the twentieth century,
the works of Martin Heidegger, Ludwig Wittgenstein, Hans-Georg Gadamer, Thomas
Kuhn, Max Scheler, and Karl Mannheim also significantly shaped the postmodern
outlook because of their combination of elements of modernism with postmodernism.
For an outstanding expository analysis of the influence of the above-mentioned thinkers
and predecessors of the postmodern condition, see Erickson, Truth or Consequences, 76-
109.
2 s
These are all complex thinkers, and each can be understood from many different
perspectives. Therefore, I will not attempt complete coverage of their thoughts, but will
emphasize those aspects that bear most directly upon the purpose of this study, to look at
how these intellectuals have ushered in postmodernism.
88
Jacques Derrida (1930-2004)
Known as one of the most prominent postmodern thinkers, the French
philosopher Jacques Derrida owes his philosophical formation mainly to the works of
Hegel, Husserl, and Heidegger.1 The focus of Derrida’s criticism of the modem
worldview can be found in the two main elements of one of his most important early
works, O f Grammatology: (1) the theory of writing, and (2) the literary and
'Richard Keamey, Dialogues with Contemporary Continental Thinkers: The

Phenomenological Heritage (Manchester: Manchester University Press, 1984), 109. See
also Simon Critchley and Timothy Mooney, “Deconstruction and Derrida,” in
Twentieth-Century Continental Philosophy, ed. Richard Keamey (London: Routledge,
1994), 449-454.
2Christopher Johnson, Derrida (New York: Routledge, 1999), 3.
3In O f Grammatology, Derrida contests the tradition of the entire history of

Western thought in which writing has consistently been subordinated to speech. He
contends that it is the “ethnocentrism which, everywhere and always, has controlled the
concept of writing . . . , always assigned the origin of truth in general to the logos: the
history of tmth, [it] has always been . . . the debasement of writing, and its repression
outside ‘full’ speech” (Jacques Derrida, O f Grammatology, trans. Gayatri V. Spivak
[Baltimore, MD: Johns Hopkins University Press, 1976], 3). Commenting on the
distinctions between speech and writing, Johnson asserts that “whereas speech is
habitually associated with reason and rationality (the Greek notion o f logos) and the
voice is perceived as being closer to the inner ‘tmth’ of individual consciousness,
writing is considered to be a secondary extension or supplement to the voice, an
auxiliary technology employed by human reason but not essential to it. Speech is the
guarantor of presence and of authenticity, whereas writing represents artifice and
absence, the alienation and deferment of presence” (Johnson, Derrida, 4-5). It is,
however, this preference for speaking over writing that Derrida criticizes so vehemently
in his attack on what he calls logocentrism. It would later become an argument essential
to his deconstructionist method (Derrida, O f Grammatology, 3). Spivak, the translator of
O f Grammatology, says that logocentrism is “the belief that the first and the last things
are the Logos, the Word, the Divine Mind, the infinite understanding of God, an
infinitely creative subjectivity, and, closer to our time, the self-presence of full self-
consciousness” (G. V. Spivak, “Translator’s Preface,” in Derrida, O f Grammatology,
89
philosophical method of inquiry known as deconstruction.1 This method, notes
McGrath, “declares that the identity and intentions of the author of a text are irrelevant
to the interpretation of the text, prior to insisting that, in any case, no meaning can be
Ixviii). Logocentrism also “refers to the philosophical method that looks to the logos,
the word, or language . . . as the carrier of meaning” (Grenz, Primer on Postmodernism,
141). Moreover, logocentrism indicates the idea that the meaning of things, particularly
written language, centers on a self-existent reality in the universe, whether it is
understood to be derivative from God or some other fixed principle present in the
universe. In other words, logocentrism assumes that at the foundation of our language
there is a “presence” of being, or an essence that humans can come to know and
understand. Thus, logocentrism is connected to what Derrida calls the “metaphysics of
presence,” in which the symbols of written language are “present” to the person who
interacts with them. However, in writing, the author and the reader are separated from
one another in time and in space. Western tradition, therefore, “considers this a
disadvantage, and consequently has favored speaking over writing” (Erickson, Truth or
Consequences, 117). See Jacques Derrida, Writing and Difference, trans. Alan Bass
(Chicago: University of Chicago Press, 1978), 279-280.
’Deconstruction emerged in response to the literary theory called structuralism.

The structuralistic view asserts that “people develop literary documents—texts— in an
attempt to provide structures of meaning by means of which people can make sense out
of the meaninglessness of their experience” (Grenz, Primer on Postmodernism, 5).
Literature, as understood by structuralists, offers categories through which people can
understand and make sense of reality in their experience (ibid., 6). Deconstructionism,
however, rejects this assertion. Based on the deconstructionist method, Veith points out,
“Postmodernist theories begin with the assumption that language cannot render truths
about the world in an objective way. Language, by its very nature, shapes the way we
think. Since language is a cultural creation, meaning is ultimately . . . a social
construction” (Veith, Postmodern Times, 51). In other words, with the deconstructionist
theory, Derrida attempted to “offer a mode of reading which is attentive to a text’s
multiple meanings. Rather than attempting to find a true meaning, a consistent point of
view or unified message in a given work, a deconstructive reading carefully teases out
. . . the warring forces of signification” (The Icon Critical Dictionary o f Postmodern
Thought [1998], s.v. “Deconstruction”). For further details on the deconstruction theory,
see Jacques Derrida and John D. Caputo, Deconstruction in a Nutshell: A Conversation
with Jacques Derrida (New York: Fordham University Press, 1997).
90
found in it.”1 Deconstruction would later become one of the most powerful expressions
of the postmodern intellectual outlook.
Michel Foucault (1926-1984)
Another renowned intellectual shaper of the postmodern outlook was Michel
Foucault. Heavily influenced by the writings of Nietzsche and Heidegger, Foucault
became one of the most severe critics of the Enlightenment and the modem worldview.
'McGrath, Christian Theology: An Introduction, 113. In rejecting the principles

of structuralism, deconstructionists argue that the meaning is not inherent to a text, but
emerges only in the dialogue between the reader and the text itself (cf. Hans-Georg
Gadamer, Truth and Method, 2d ed. [New York: Crossroad, 1989], 260-261).
Consequently, the meaning of a text is relative to the one who interprets it. Thus,
according to the deconstructionist theory, in a given text there are as many meanings as
there are readers. Postmodern philosophers, according to Grenz, “applied the theories of
the literary deconstructionists to the world as a whole. Just as a text will be read
differently by each reader, so reality will be ‘read’ differently by each knowing self that
encounters it. This means that there is no one meaning of the world, no transcendent
center to reality as a whole” (Grenz, Primer on Postmodernism, 6). Meaning is therefore
a transitory phenomenon that, according to Stuart Sim, “evaporates almost as soon as it
occurs in spoken or written language (or keeps transforming itself into new meanings),
rather than something fixed that holds over time for a series of different audiences.” In
Derrida’s thought, therefore, “all Western philosophy is based on the premise that the
full meaning of a word is ‘present’ in the speaker’s m ind.. . . This belief is what Derrida
calls the ‘metaphysics of presence,’ and for him it is an illusion” (Stuart Sim,
“Postmodernism and Philosophy,” in The Icon Critical Dictionary o f Postmodern
Thought, ed. Stuart Sim [Cambridge: Icon, 1998], 6). For further details on the impact
of deconstruction theory on hermeneutics, see Guarino, “Postmodemity and Five
Fundamental Theological Issues,” 668-673; Ivana Noble, “Apophatic Elements in
Derrida’s Deconstruction,” in Philosophical Hermeneutics and Biblical Exegesis, ed.
Petr Pokomy and Jan Roskovec (Tubingen, Germany: Mohr Siebeck, 2002), 83-100; and
Joel Weinsheimer, Philosophical Hermeneutics and Literary Theory (New Haven: Yale
University Press, 1991), 87-123.
91
He exemplified the postmodern scholar in his rejection of the modem self,1 essentially
because of his concerns about the limit of knowledge and its relationship with power.2
Central to Foucault’s argument was the fact that truth does not exist independently of the
'Foucault’s criticism of modem worldview begins with his rejection o f the

modem concept of the “self,” in which the autonomous knowing subject views the world
as accessible to human knowledge, from an outside perspective. In his Archaeology o f
Knowledge, Foucault attacks the Cartesian view of the universe in an ironic repetition of
Descartes’s Discourse on Method (Megill, Prophets o f Extremity, 228-229). For more
than three centuries, in Foucault’s views, fundamental mistakes have been repeatedly
made by most Western societies. According to Foucault’s views, as Wolin points out,
these societies “have firmly believed that such a privileged body of knowledge is in their
actual possession and they have deliberately banked their social and political future on it.
They have believed that this mode of knowledge is not class-biased in its nature, that its
progress serves the interests of all humanity, and that it is, so to speak, objectively
objective despite being highly theoretical” (Sheldon S. Wolin, “On the Theory and
Practice of Power,” in After Foucault: Humanistic Knowledge, Postmodern Challenges,
ed. Jonathan Arac [New Brunswick, NJ: Rutgers University Press, 1988], 186).
2In Foucault’s thought, knowledge and power are interconnected. Not only does
knowledge generates power, but power also generates knowledge. He argues that
“power and knowledge directly imply one another; . .. there is no power relation without
the correlative constitution of a field of knowledge, nor any knowledge that does not
presuppose and constitute at the same time power relations. These ‘power-knowledge
relations’ are to be analyzed, therefore, not on the basis of a subject of knowledge who is
or is not free in relation to the power system, but, on the contrary, the subject who
knows, the objects to be known and the modalities of knowledge must be regarded as so
many effects of these fundamental implications of power-knowledge and their historical
transformations.” From this Foucault concluded that “it is not the activity of the subject
of knowledge that produces a corpus of knowledge, useful or resistant to power, but
power-knowledge, the processes and stmggles that traverse it and of which it is made up,
that determines the forms and possible domains of knowledge” (Michel Foucault,
Discipline and Punish: The Birth o f the Prison [New York: Pantheon, 1977], 27-28).
From this argumentation, Foucault asserts that “truth” can be fictitious or created, “a
system of ordered procedures for the production, regulation, distribution, circulation and
operation of statements.” Furthermore, he contends that truth systems are kept in
reciprocal relationship with power systems from which they come and receive their,
support (Michel Foucault, “Truth and Power,” in Power/Knowledge: Selected Interviews
and Other Writings, 1972-1977, ed. Colin Gordon [New York: Pantheon, 1980], 133).
92
knower, but what one knows and believes to be true is a product of one’s historical and
cultural situation.1 In his argumentation, truth depended upon who has decided when,
how, and what is to be learned. Furthermore, his view of the relationship between
knowledge and power suggests that in every interpretation of reality there is an assertion
of power,2 which—in contrast to Bacon, who sought knowledge in order to gain power
over nature—will ultimately lead to violence.3
’Erickson, The Postmodern World, 42.
Grenz, Primer on Postmodernism, 6. Foucault breaks with the notion that

power is ultimately located within the State. He affirms that “relations of power, and
hence the analysis that must be made of them, necessarily extend beyond the limits of
the State, for all the omnipotence of its apparatuses, is far from being able to occupy the
whole field of actual power relations, and further because the State can only operate on
the bases of other, already existing power relations. The State is superstructural in
relation to a whole series of power networks that invest the body, sexuality, the family,
kinship, knowledge, technology and so forth. True, these networks stand in a
conditioning—conditioned relationship to a kind of ‘meta-power’ which is structured
essentially round a certain number of great prohibition functions; but this meta-power
with its prohibitions can only take hold and secure its footing where it is rooted in a
whole series of multiple and indefinite power relations that supply the necessary basis
for the great negative forms of power” (Foucault, “Truth and Power,” 122).
3Foucault’s thinking on the relationship between knowledge and power points to

the end of the road that Francis Bacon inaugurated at the beginning of the
Enlightenment. Human knowledge does not merely allow the use of power over nature,
as Bacon had suggested; according to Foucault, the use of human knowledge itself is
always an act of violence. He notes: “Knowledge does not slowly detach itself from its
empirical roots, the initial needs from which it arose, to become pure speculation subject
only to the demands of reason;. . . rather, it creates a progressive enslavement to its
instinctive violence” (Michel Foucault, “Nietzsche, Genealogy, History,” in Language,
Counter-Memory, Practice: Selected Essays and Interviews, ed. Donald F. Bouchard
[Ithaca, NY: Cornell University Press, 1977], 163). For further details on Michel
Foucault’s work and influence on postmodern thought, see Jonathan Arac, ed., After
Foucault: Humanistic Knowledge, Postmodern Challenges (New Brunswick, NJ:
Rutgers University Press, 1988); Michel Foucault, Power/Knowledge: Selected
93
Richard Rorty (1931-)
Richard Rorty, one of the most eminent philosophers in the United States,
abandoned the classic conception of truth that has controlled philosophy since
Enlightenment times: the concept that human ideas simply reflect the way reality is, that
the mind is the “mirror of nature.”1 Rorty argues that one should simply give up the
search for truth and be satisfied with interpretation. He proposes to replace classic
“systemic philosophy” with “edifying philosophy,” whose aim is “to keep the
conversation going rather than to find objective truth,” thus calling for a move from
epistemology to hermeneutics.2
Interviews and Other Writings, 1972-1977, ed. Colin Gordon (New York: Pantheon,
1980); Gary Gutting, The Cambridge Companion to Foucault (Cambridge: Cambridge
University Press, 1994); and Jim Miller, The Passion o f Michel Foucault (New York:
Anchor, 1994).
’This is the central thesis of Rorty’s major work, Philosophy and the Mirror o f
Nature. Much of Rorty’s early work, especially as observed in The Mirror o f Nature,
was concerned with rejecting and refuting the realist view, that one can know external
reality as it is. His views, however, go beyond simple antirealism. He proposes what he
calls antirepresentationalism, affirming that it is the “attempt to eschew discussion of
realism by denying that the notion of ‘representation,’ or that of ‘fact of the matter,’ has
any useful role in philosophy” (Richard Rorty, Objectivity, Relativism, and Truth
[Cambridge: Cambridge University Press, 1991], 2).
2 *
Rorty, Philosophy and the Mirror o f Nature, 377, 393. Rorty’s view of
philosophy represents a position against the traditional types of philosophy, which try to
give a real explanation of the nature of things through knowledge. On the contrary,
Rorty follows a pragmatistic view of truth, from the assumption that access to the world
is mediated by language. As a result, truth is not primarily a metaphysical concept but a
manner of human convention. See Richard Rorty, Consequences o f Pragmatism:
Essays, 1972-1980 (Minneapolis: University of Minnesota Press, 1982), xvi-xvii.
Consequently, his version of pragmatism is “simply anti-essentialism applied to notions
like ‘truth,’ ‘knowledge,’ ‘language,’ ‘morality,’ and similar objects of philosophical
94
Stanley Fish (1938-)
Another scholar whose thoughts have been especially influential on the
contemporary postmodern condition is the American literary critic Stanley Fish. In what
is probably his most renowned book, Is There a Text in This Class? Fish takes the
position that literary texts do not have any literal or normative meaning objectively
present in them.1 Meaning is not something embedded in a text to be extracted “like a
nut from its shell,” notes Jane Tompkins in her analysis of Fish’s work, but rather, “an
experience one has in the course of reading,.. . that unfolds within the reader’s mind.”2
Fish also advocates that all perception, including reading, is a product of mental
categories; when people belong to the same interpretive community,3 they read similar
theorizing” (ibid., 162). Furthermore, in issuing the call to abandon the quest for a
universal theory of knowledge in favor of engaging in an ongoing conversation, Rorty
proves himself to be on the same track as Foucault and Derrida, completing the
postmodern turn from knowledge to interpretation. For a detailed analysis of Rorty’s
influence on contemporary postmodern philosophy, see Erickson, Truth or
Consequences, 150-166; Grenz, Primer on Postmodernism, 151-160; David L. Hall,
Richard Rorty: Prophet and Poet o f the New Pragmatism (Albany, NY : State University
of New York Press, 1994); Michael Peters and Paulo Ghiraldelli Jr., Richard Rorty:
Education, Philosophy, and Politics (Lanham, MD: Rowman & Littlefield, 2001); and
John Pettegrew, A Pragmatist’s Progress? Richard Rorty and American Intellectual
History (Lanham, MD: Rowman & Littlefield, 2000).
'Cf. Stanley E. Fish, Is There a Text in This Class? The Authority o f Interpretive
Communities (Cambridge, MA: Harvard University Press, 1980), 306, 310.
Jane P. Tompkins, “An Introduction to Reader-Response Criticism,” in Reader-

Response Criticism: From Formalism to Post-Structuralism, ed. Jane P. Tompkins
(Baltimore, MD: Johns Hopkins University Press, 1980), xvi-xvii.
3 •
The concept of interpretive communities is the cornerstone of Stanley Fish’s Is
There a Text? For further details and a critical analysis of Fish’s interpretive community
95 .
meanings.1 According to this concept, what one reads results from what one brings to
the text rather than from the text itself.2 Fish also argues that it is impossible to perceive
anything apart from the shaping of the mind within the framework of a given
community.3 Consequently, the reader is not free to give an individual meaning to a text
but is constrained by the community’s interpretation.4 In other words, the meaning of
texts is only to be found in the context of a community.
Jean-Franôis Lyotard (1924-1998)
Finally, French professor of philosophy at the University of Paris, Jean-Franôis
Lyotard, has emerged as one of the most influential forces within the postmodern
movement. In his most prominent work, The Postmodern Condition: A Report on
Knowledge? Lyotard sets the context of postmodernism within the cultural and
ideological crisis of Western civilization, specifically describing the problem as a “crisis
reading theory, see Russell B. Gill, “The Moral Implications of Interpretive

Communities,” Christianity and Literature 33 (1983): 49-63; Stephen D. Moore,
“Negative Hermeneutics, Insubstantial Texts: Stanley Fish and the Biblical Interpreter,”
Journal o f the American Academy o f Religion 54 (1986): 707-719.
!Fish, Is There a Text in This Class? 308-309.
2Ibid„ 165.
3Ibid., 171-172.
4Ibid„ 335.
5Jean-Frangois Lyotard, The Postmodern Condition: A Report on Knowledge,

Theory and History of Literature, no. 10 (Minneapolis, MN: University of Minnesota
Press, 1984).
96
of narratives.”1 He contends that all metanarratives, including Christianity, are
unsustainable and, therefore, dead. Lyotard’s portrayal of the postmodern ethos is based
upon a total “incredulity toward metanarratives,”2 which essentially asserts that universal
truth claims are impossible to be established in favor of local narratives which provide
the means of legitimization at the community level.
Conceptual Aspects of the Postmodern Condition
This segment contains a description of selected conceptual elements related to
the postmodern condition. Among the most significant aspects observed in the literature
are epistemological non-foundationalism, relativistic pluralism, dismissal of
metanarratives, historical discontinuism, rediscovery of teleological perspectives, and a
renewed meaning of community. These conceptual aspects were selected on the basis of
1Lyotard’s argumentation is based on the notion that life needs to be understood

in terms of local narratives, in opposition to the modem worldview which, he notes:
“legitimates itself with reference to a metadiscourse,. . . making an explicit appeal to
some grand narrative, such as the dialectic of Spirit, the hermeneutics of meaning, the
emancipation of the rational or working subject, or the creation of wealth” (ibid., xxiii).
For a concise description of Lyotard’s work, see Andrew E. Benjamin, ed., The Lyotard
Reader (Cambridge, MA: Blackwell, 1989); and Thomas Docherty, “Postmodernist
Theory: Lyotard, Baudrillard and Others,” in Twentieth-Century Continental Philosophy,
ed. Richard Kearney (New York: Routledge, 1994), 479-481.
Lyotard, The Postmodern Condition: A Report on Knowledge, xiv. Lyotard

challenges the assumption that the development of a metanarrative is possible,
particularly one that is centered on reason alone. He indicates, according to Van Gelder,
that “Enlightenment thinkers made a great mistake when they set one particular kind of
knowledge-—scientific knowledge—above all others and insisted that all experience
should be interpreted in terms of it” (Van Gelder, “Mission in the Emerging Postmodern
Condition,” 128).
97
their significance to the development and purpose of this study.
EpistemologicalNon-Foundationalism
One of the distinguishing marks of the emergent postmodern condition is its
persistent attack on the philosophical foundationalism1of the modem worldview, in
view of the fact that “all pre-existing ‘foundations’ of epistemology have been shown to
be unreliable.”2 In their relativistic and pluralistic perceptions of reality, postmodems
argue that questions of validity, authority, truth, and fact cannot be answered with
certainty.3 In other words, the postmodern ethos proposes the abandonment of the
'Foust, “Lesslie Newbigin’s Epistemology: A Dual Discourse?” 153.

Foundationalism, according to Grenz and Franke, is in its broadest sense “merely the
acknowledgement of the seemingly obvious observation that not all beliefs we hold (or
assertions we formulate) are on the same level, but that some beliefs (or assertions)
anchor others. Stated in the opposite manner, certain of our beliefs (or assertions)
receive their support from other beliefs (or assertions) that are more ‘basic’ or
‘foundational’” (Grenz and Franke, Beyond Foundationalism, 29). Plantinga, in turn,
asserts that foundationalism is a prescription to determine “what constitutes a correct,
acceptable, or rightly stmctured system of beliefs” (Alvin Plantinga, “Reason and Belief
in God,” in Faith and Rationality: Reason and Belief in God, ed. Alvin Plantinga and
Nicholas Wolterstorff [Notre Dame, IN: University of Notre Dame Press, 1983], 48).
See also John E. Thiel, Nonfoundationalism, Guides to Theological Inquiry
(Minneapolis, MN: Fortress, 1994), 2-4; Wood, Epistemology, 78-79.
2Giddens, The Consequences o f Modernity, 46. For a description o f the most

significant aspects of the critique of foundationalism, see Wood, Epistemology, 88-98.
3Stanley E. Fish, Doing What Comes Naturally: Change, Rhetoric, and the
Practice o f Theory in Literary and Legal Studies (Durham, NC: Duke University Press,
1989), 344. Philosophically speaking, according to Van Huyssteen, non
foundationalism (or anti-foundationalism) is one of the most important roots or resources
of postmodernism, since postmodems “deny that we have any of those alleged strong
foundations for our belief-systems and argue instead that all of our beliefs together form
98
notion of an objective universal worldview. Grenz notes:
A denial of the reality of a unified world as the object of our perception is at the
heart of postmodernism. Postmodems reject the possibility of constructing a single
correct worldview and are content simply to speak of many views, by extension,
many w orlds.. . . By replacing the modem worldview with a multiplicity of views
and worlds, the postmodern era has in effect replaced knowledge with
interpretation.1
In an attempt to develop Its non-foundational epistemology, postmodems also
argue that reason is not the only way to access knowledge. Other ways include feelings,
emotions, and intuition. The postmodern mind-set, thus, asserts that to tolerate the
supremacy of reason is to
favor the head over the heart; the mechanical over the spiritual or the natural. . . , the
inertly impersonal over the richly personal.. . ; the dead tradition over the living
experiment; the positivist experiment over the living tradition; the static product over
the dynamic process; the monotony of linear time over the timeless recurrence of
myth; dull, sterile order over dynamic disorder; chaotic, entropic disorder over
primordial order; the forces of death over the forces of life.3
In a sense, in the postmodern non-foundationalistic view, the universe is no
part of a groundless web of interrelated beliefs” (Wentzel Van Huyssteen, Essays in

Postfoundationalist Theology [Grand Rapids: Eerdmans, 1997], 3).
1Grenz, Primer on Postmodernism, 40. Van Engen argues that “in its rejection of
any foundations upon which to build a worldview, [postmodernism] seems to be
thrusting us into a world of almost idyllic subjectivism, where meaning is ascribed only
by the knower, where ultimately there can be no judgment, no ethics, no values—only
subjectivism and relativism that lead to atomization, and ultimately such
meaninglessness that conversation no longer has a place” (Van Engen, Mission on the
Way: Issues in Mission Theology, 221).
2
Grenz, Primer on Postmodernism, 7.
3Gerald Graff, Literature against Itself {Chicago: University o f Chicago Press,

1979), 25.
99
longer seen as a mechanic reality but, rather, is perceived in relational and personal
terms. Accordingly, it is intrinsic to the postmodern outlook to affirm the “impossibility
of establishing any fixed foundations for knowledge.”1
In many ways, postmodern non-foundationalism is also a rebirth of Nietzsche’s
nihilistic emphasis on subjective epistemology.2 For Nietzsche, all knowing was based
on perspective, without factual information; knowledge thus became only interpretation
from one’s own point of view. Moreover, in the postmodern mind-set, claims of
objective knowledge are seen as expressions of domination. Analyzing this perspective,
Snyder asserts:
The project of nihilism is to unmask all systems of reason as systems of persuasion,

and to show that logic—the very basis of rational metaphysical thought—is in fact
only a kind of rhetoric. All thought that pretends to discover truth is but an
expression of the will of power—even domination—of those making the truth-claims
over those who are being addressed by them.3
It is not yet clear what kind of epistemology will eventually replace
'lhab Hassan, The Postmodern Turn: Essays in Postmodern Theory and Culture
(Columbus, OH: Ohio State University Press, 1987), 169. See also Zygmunt Bauman,
Intimations o f Postmodernity (New York: Routledge, 1992), 1-25,118-121; and Steven
Best and Douglas Kellner, The Postmodern Turn (New York: Guilford Press, 1997), 16-
23. The most influential postmodern attack on the Enlightenment commitment to reason
and its foundationalist epistemology can be found on Rorty’s Philosophy and the Mirror
o f Nature.
9 » •
William E. Brown, “Theology in a Postmodern Culture: Implications of a
Video-Dependent Society,” in The Challenge o f Postmodernism: An Evangelical
Engagement, 2d ed., ed. David S. Dockery (Grand Rapids: Baker, 2001), 159-160.
3Jon R. Snyder, “Translator’s Introduction,” in The End o f Modernity: Nihilism

and Hermeneutics in Postmodern Culture, by Gianni Vattimo, trans. Jon R. Snyder
(Baltimore, MD: Johns Hopkins University Press, 1988), xii.
100
Enlightenment foundationalism, but the postmodern movement is at least united in the
conviction that foundationalism is inadequate as a theory of knowledge.1 Some scholars
point to pragmatism2 as the only hopeful replacement to foundationalism, and no other
intellectual has promulgated this type of pragmatism more aggressively than Richard
Rorty. He contends that one should not seek an objective, external foundation for
'According to Lints, the postmodern argument says that “people do not ordinarily
think only with rational foundations in mind and that in fact no human being is or can be
purely objective or form hypotheses based solely on rational considerations. The
process of forming theories involves far more than simply locating the proper
foundations and building upward from there. Unspoken political and ideological
assumptions exert a greater influence than reason itself on the construction of reigning
paradigms of knowledge” (Richard Lints, The Fabric o f Theology: A Prolegomenon to
Evangelical Theology [Grand Rapids: Eerdmans, 1993], 219).
In an attempt to present alternatives to Enlightenment-based foundationalism,

two views have emerged almost simultaneously: coherentism and pragmatism. At the
heart o f coherentism is the suggestion that the justification for a belief lays in its “fit”
with other held beliefs. In other words, sets of beliefs must be interconnected in some
way. Rather than remaining a collection of loose “beliefs” that have nothing to do with
one another, they must form an integrated whole; and this whole must carry
“explanatory power” (Grenz and Franke, Beyond Foundationalism, 38-39). On the other
hand, the pragmatist view suggests that truth in any belief must be “measured according
to the beliefs success in advancing ‘factual inquiry’: the activity aimed at the discovery
of truth” (ibid., 40). In place of the assumption that beliefs are tools for dealing with
reality, they are seen as aphorisms that prescribe the behavior of the one who holds
them. See Rorty’s introduction to John P. Murphy, Pragmatism: From Peirce to
Davidson (Boulder, CO: Westview, 1990), 1-6. Furthermore, the pragmatists’
innovation, according to Arthur E. Murphy’s judgment, was their “insistence that the
meaning and worth of ideas is rightly judged, not by their conformity to a ‘reality’ set up
in advance as the final standard of truth and reasonableness, but by the way they
function in the context of responsible inquiry” (Arthur E. Murphy, The Uses o f Reason
[Westport, CT: Greenwood, 1972], 85-86).
3 * •
For Rorty’s three-point summary of his brand of pragmatism, see Rorty,
Consequences o f Pragmatism, 160-166. For an additional analysis of pragmatism and
the postmodern condition, see Bemd Magnus, “Postmodern Pragmatism: Nietzsche,
101
human inquiry into truth, but should conform to the limitations that arise through
conversations with fellow inquirers.1 For Rorty, the only valid guidelines are those of
the community in which one is involved, where conversation among differing
interpretations happens. 2 In this perspective, the goal of philosophy is not to uncover

• • •
objective truth but to maintain the discussion among competing interpretations.3 As a
result, postmodern epistemology is one of skepticism toward all statements which affirm
that things have to be done in one particular way, and that way only, thus leading to an
increasingly relativistic and pluralistic mind-set.
Relativistic Pluralism
A central cultural hallmark of the postmodern paradigm involves a radical type
of relativism and pluralism.4 Postmodems tend to disagree with any concept of absolute
Heidegger, Derrida, and Rorty,” in Pragmatism: From Progressivism to Postmodernism,

ed. Robert Hollinger and David I. Depew (Westport, CT: Praeger, 1999), 256-283.
'Rorty, Philosophy and the Mirror o f Nature, 165.
2Ibid„ 166.
3Ibid., 165.
4Obviously, relativism and pluralism are not new phenomena. Nevertheless, they
have a different contour than their previous forms. The relativistic pluralism of late
modernity was highly individualistic, elevating personal choice as the goal to be
achieved. The postmodern condition, in contrast, emphasizes the group. See Grenz,
Primer on Postmodernism, 15.
102
truth or authority,1thus encouraging a pluralistic view of the world and tolerance to
others’ perspectives.
According to Alister McGrath, there are two kinds of pluralism: (1) descriptive
pluralism, as a fact of life; and (2) ideological pluralism, as an ideology. On the one
hand, McGrath contends, the existence of rival religious, moral, and philosophical
presuppositions and convictions calls for the descriptive type of pluralism. On the other
hand, he suggests, the ideological type of pluralism promotes the worldview in which
“normative claims to truth are to be censored as imperialist and divisive.. . . Claims by
any one group or individual to have an exclusive hold on ‘truth’ are thus treated as the
1Such an understanding of absolute truth, according to Greer, “has characterized

the West since early Hellenism. It is an understanding of truth that is absolute and
universal and therefore not subject to plurality where opposing systems can be deemed
equally true” (Greer, Mapping Postmodernism, 73).
2Alister E. McGrath, “The Challenge of Pluralism for the Contemporary

Christian Church,” Journal o f the Evangelical Theological Society 35 (September 1992):
361. McGrath draws his comments from Lesslie Newbigin’s statement as he asserts that
“it has become a commonplace to say that we live in a pluralistic society— not merely a
society which is in fact plural in the variety of cultures, religions, and life-styles which it
embraces, but pluralistic in the sense that this plurality is celebrated as things to be
approved and cherished” (Lesslie Newbigin, The Gospel in a Pluralist Society [Grand
Rapids: Eerdmans, 1989], 1). D. A. Carson comes close to McGrath in describing three
usages of the term “pluralism.” He asserts that it may refer to: (1) the growing diversity
of race, heritage, religion, and value systems within Western culture; (2) the value of
toleration for this diversity; and (3) the philosophical posture which insists that tolerance
must be granted to all views on the grounds that none can claim to be true. Here, the
“only absolute creed is the creed of pluralism” (D. A. Carson, “Christian Witness in an
Age of Pluralism,” in God and Culture: Essays in Honor o f Carl F. H. Henry, ed. D. A.
Carson and John D. Woodbridge [Grand Rapids: Eerdmans, 1993], 32-33).
103
intellectual equivalent of fascism.”1 Jonathan Culler, in turn, contends that for
postmodems “truth is either meaningless or arbitrary.”2
In their ongoing assault on Enlightenment-based rationalism, postmodems argue
that the modem worldview presupposes universalism, the view that the same set of laws
is valid to everyone, everywhere. On the contrary, postmodems contend that each
circumstance has its own peculiarities and for this reason should receive a unique
consideration. In the postmodern condition, however, universal reason no longer exerts
dominance because all paradigms and worldviews are now relative to one’s
interpretation.3 Consequently, relativism becomes one of the most perceptible results of
this pluralistic view.4 In this context, Tamas notes:
The other side of the postmodern mind’s openness and indeterminacy is thus the
lack of any firm ground for a worldview. Both inner and outer realities have become
unfathomably ramified, multidimensional, malleable, and unbounded—bringing a
'McGrath, “The Challenge of Pluralism,” 361-362.
2Jonathan Culler, On Deconstruction: Theory and Criticism after Structuralism

(Ithaca, NY: Cornell University Press, 1982), 22. Postmodems have also adopted a
pluralistic view of knowledge, rejecting the notion of a single objective world and any
other single basis on which to judge the validity of one’s thoughts and knowledge.
Anderson offers a typical postmodern conclusion: “Lacking absolutes, we will have to
encounter one another as people with different information, different stories, different
visions—and trust the outcome” (Anderson, Reality Isn ’t What It Used to Be, 183).
<3
Reason is also viewed as inconsistent with the postmodern reliance in “emotion,

feeling, introspection and intuition, autonomy, creativity, imagination, fantasy, and
contemplation” (Rosenau, Post-Modernism and the Social Sciences, 129). See also
Huston Smith, “Postmodernism ’s Impact on the Study of Religion,” Journal o f the
American Academy o f Religion 58 (1990): 653-670.
4Hiebert, “The Gospel in Our Culture,” 154.
104
spur to courage and creativity, yet also a potentially debilitating anxiety in the face of
unending relativism and existential fmitude. The conflicts of subjective and
objective testings, an acute awareness of the cultural parochialism and historical
relativity of all knowledge, a pervasive sense of radical uncertainty and
displacement, and a pluralism bordering on distressing incoherence all contribute to
the postmodern condition.1
Furthermore, because all people are subject to the limitations of historical and
cultural conditioning of their own context, postmodernism presupposes truth to be
relative to one’s personal experience. From this perspective, postmodems argue that
relativistic pluralism represents an alternative possibility for human experience and
expression, apart from the Enlightenment-based, modem worldview.2
Rejection of Metanarratives
In a context permeated with this pluralistic spirit, any attempt to articulate an
overarching explanation of reality is viewed with great disbelief. Hence, an additional
tenet of the postmodern condition is found in the dismissal of modernity’s all-inclusive

• * 3
interpretations, or metanarratives, which previously gave Western culture its
’Tamas, The Passion o f the Western Mind, 398.
In her comments on David Hesselgrave’s Scripture and Strategy, Martha Franks

says that he “points to the breathtaking pluralism of our world and the postmodern ideas
that seem to have flowed from that pluralism. He sees in them the possibility that the
Western mind has reached the reductio ad absurdum of the Enlightenment” (Martha
Franks, “Election, Pluralism, and the Missiology of Scripture in a Postmodern Age,”
Missiology 26 [1998]: 337).
3From earliest times, humankind has attempted to identify the fundamental

character o f reality. From these attempts came several comprehensive schemes of
explanation, known as metanarratives (or grand narratives). This term is used for any
all-encompassing theory which claims to provide universal interpretations and
105
consistency and sense of purpose.1 In fact, Lyotard defines postmodemity simply as
“incredulity towards metanarratives.” According to him, the metanarratives of
scientific progress that have legitimated modem society are in the process of losing their
credibility and power. Lyotard further argues that history has constantly faced times
when previous narratives were simply substituted by newer “myths.”3
applicability. An example of metanarratives would be Marxism, which perceives human

history and social human behavior through the theory of dialectical materialism.
According to this theory, “all human history has been the history of class struggle, and it
denies the validity of all other explanations, laying sole claim to the truth.” Similarly,
postmodems argue, “most religions offer a similar all-embracing explanation of human
history to fit their particular schemes.” In the Christian metanarrative, there is an
Almighty God who created everything, and who is in control of human existence.
Nonetheless, Lyotard contends that such universal, all-encompassing schemes “are
implicitly authoritarian and that by the late twentieth century they lost all claim to
authority over individual behavior.” In Lyotard’s view, people have now seen through
metanarratives long enough to realize “that their claims to authority are false and
unsustainable” (The Icon Dictionary o f Postmodern Thought [1998], s.v. “Grand
Narrative”). For further details, see Harvey, The Condition o f Postmodemity, 113-118,
337-339; and Hassan, The Postmodern Turn: Essays in Postmodern Theory and Culture,
91.
'William J. Larkin, Jr., “The Recovery of Luke-Acts as ‘Grand Narrative’ for the
Church’s Evangelistic and Edification Tasks in a Postmodern Age,” Journal o f the
Evangelical Theological Society 43 (2000): 405.
2Lyotard, The Postmodern Condition: A Report on Knowledge, xiv.
3Ibid., 37. In his review of Lyotard’s Postmodern Condition, Terry Eagleton

writes, “Post-modernism signals the death of such ‘meta-narratives’ whose secretly
terroristic function is to ground and legitimate the Illusion of a ‘universal’ human
history. We are now in the process of awakening from the nightmare of modernity, with
its manipulative reason and fetish of the totality, into the laid-back pluralism of the post
modern, that heterogeneous range of life-styles and language games which has
renounced the nostalgic urge to totalize and legitimate itself.. . . Science and philosophy
must jettison their grandiose metaphysical claims and view themselves more modestly as
106
The postmodern condition, however, is not merely marked by the loss of a
particular myth of modernity. Rather, Grenz points out,
the postmodern ethos entails the end of the appeal to any central legitimating myth
whatsoever. Not only have all the reigning metanarratives lost their credibility,. . .
but the idea of a grand narrative is itself no longer credible. Consequently, the
postmodern outlook demands an attack on any claim to universality.1
In favor of plurality, therefore, the postmodern condition has declared “war on
totality.” According to postmodems, Harvey writes, “universal and eternal truths, if
they exist at all, cannot be specified,” 3 given that metanarratives in their understanding
are condemned to total failure. Furthermore, the postmodern ethos assumes that “no
single metanarrative is possible because none is large enough to encompass the
experiences of all people, marginalized or not.”4 Paul Hiebert writes, “The
Enlightenment sought to build one Grand Unified Theory which integrated all
knowledge into one comprehensive system. Today we know that that is not possible.
jus another set of narratives” (Terry Eagleton, “Awakening from Modernity,” Times
Literary Supplement, 20 February 1987, 194).
'Stanley J. Grenz, “The Universality of the Jesus-Story and the Incredulity

toward Metanarratives,” in No Other Gods before Me? Evangelicals and the Challenge
o f World Religions, ed. John G. Stackhouse (Grand Rapids: Baker, 2001), 94.
2Lyotard, The Postmodern Condition: A Report on Knowledge, 82.
3David Harvey, “The Condition of Postmodemity,” in The Post-Modern Reader,

ed. Charles Jencks (New York: St. Martin’s, 1992), 305.
4Gary Phillips, “Religious Pluralism in a Postmodern World,” in The Challenge

o f Postmodernism: An Evangelical Engagement, ed. David S. Dockery (Grand Rapids:
Baker, 2001), 133.
107
Our human minds are finite and cannot comprehend the full measure o f truth.”1
The postmodern rejection of metanarratives, therefore, implies that no longer is
there a search for one set of beliefs that can unite human beings into one people or the
earth in one world. Yet, postmodems still place a great deal of emphasis on local
narratives, where each individual experiences a world within the context of the
communities he or she lives in.
Historical Discontinuism
The idea of history having an initial point, a normal sequence, and an end is
rejected in the postmodern condition.2 The centers of history, their perspectives and
languages, are so varied, postmodems insist, that a universal and linear history is not
possible. “The dissolution of history,” contends Vattimo, “means first and foremost the
breaking down of its unity.”3 History, adds Vattimo, “tends to flatten out at the level of
'Paul G. Hiebert and Tite Tienou, “Missions and the Doing of Theology,” in The
Urban Face o f Mission: Ministering the Gospel in a Diverse and Changing World, ed.
Manuel Ortiz and Susan S. Baker (Phillipsburg, NJ: Presbyterian and Reformed, 2002),
95.
2Rosenau, Post-Modernism and the Social Sciences, 62. Rosenau affirms that
postmodems generally challenge at least four elements in the conventional views of
history: “(1) the idea that there is a real, knowable past, a record of evolutionary progress
of human ideas, institutions, or actions, (2) the view that historians should be objective,
(3) that reason enables historians to explain the past, and (4) that the role of history is to
interpret and transmit human cultural and intellectual heritage from generation to
generation” (ibid., 63).
3Vattimo, The End o f Modernity, 8.
108
contemporaneity.”1 For this reason, postmodems strive to emphasize the present by
separating it from the past. In a review of Foucault’s defense of the discontinuity of
history, Sarap observes that “unlike the historian who traces a line of inevitability,
Foucault breaks off the past from the present and, by demonstrating the foreignness of
the past, relativizes and undercuts the legitimacy of the present.”
The postmodern historical discontinuism is ultimately linked to the impossibility
of finding one all-inclusive interpretation of history which is authentic to the whole of
reality. On the contrary, as Kirk notes, “the history of humankind is judged to be a
discontinuous succession of fairly random events without any transcendent meaning or
purpose. For postmodemity . . . there is no one story, only fragments of many stories.”
Postmodemity, however, is not an attempt to eradicate the past but selectively
goes back to historical texts and recreates from them new contexts to produce new
meanings. According to Harvey, history supplies postmodems with a vast archive of
images that may be put together in any way one desires—it has “as incredible ability to
!Ibid., 10. In order to achieve this end, many postmodern writers, as Grenz
points out, “confront their audience with a multiplicity of styles, a seemingly discordant
polyphony of decontextualized voices. This technique—lifting elements of style from
their original historical context—-is what their critics denounce as the dislocation and
flattening of history” (Grenz, Primer on Postmodernism, 21). For examples, see Fredric
Jameson, “Postmodernism and Consumer Society,” in The Anti-Aesthetic: Essays on
Postmodern Culture, ed. Hal Foster (Port Townsend, WA: Bay, 1983), 116-117.
2Madan Samp, An Introductory Guide to Post-Structural ism and Postmodernism,

2d ed. (Athens, GA: University of Georgia Press, 1993), 58.
3Kirk, “Following Modernity and Postmodemity,” 225.
109
plunder history and absorb whatever it finds there as some aspect of the present.”1
Harvey writes, “Given the evaporation of any sense of historical continuity and memory,
and the rejection of meta-narratives, the only role left for the historian, for example, is to
become . . . [an] archaeologist of the past.”2
Furthermore, comparing this breaking from the past with the effects of
technological developments, Brown suggests that “a technological society becomes
‘non-historical.’ Progress becomes so expected that it represents no progress at all.
New developments become increasingly less ‘new’ and society becomes fixated (and
bored) with technology.” As a result, the present is all that matters. Hence, the
postmodern ethos presents “the fragmentation of time into a series of perpetual presents
and the loss or end of a sense of history.”4 Additionally, but with a more extreme
argumentation, Anthony Giddens asserts that the postmodern ethos is closely related to
the end of history.5
’Harvey, “The Condition of Postmodemity,” 311.
2Ibid.
3Brown, “Theology in a Postmodern Culture,” 160.
4Mike Featherstone, Undoing Culture: Globalization, Postmodernism and

Identity (Thousand Oaks, CA: SAGE, 1995), 76.
5Giddens, The Consequences o f Modernity, 50. Historians are suspicious of the

concepts of “modernity” and “postmodemity,” which have led to differing perspectives
on history. For instance, Joe Holland proposes a postmodern perspective of history
centered upon a “dialectical view of history as an ongoing creation.” This dialectical
view of history links “radical memory with creative imagination, marked by a dynamic
inner tension, and it is represented in the figure of a holistic spiral.” According to this
110
Rediscovery of Teleological Perspectives
Historically, the mechanical, non-teleological determinism of the universe and
the negative approach to chance contributed to the modem scientific disillusionment.
The removal of the teleological understanding of reality-—and the continual “cause-and-
effect” thinking of the modem paradigm—ultimately left the universe meaningless and
human life useless. Scientist George G. Simpson, in the heyday of the modem era,
confirmed this perspective, claiming that, in the name of science, “man is the result of a
purposeless and materialistic process that did not have him in mind. He was not
planned.”1
Contemporary science, however, with its most recent discoveries has refuted
some of the scientific propositions of the modem era, re-evaluating the role of
irreversibility and chance.2 Gerald Pillay asserts that “the teleological dimension that the
•3
Enlightenment jettisoned is being rediscovered.” Humans, as David Bosch points out,
view, “the new future emerges to challenge the present but it remains rooted in the past.”
The past, therefore, is not totally rejected but is refocused in order to deepen the creative
energy of the historical whole (Holland, “Postmodern Paradigm,” 19). See also Patrick
Joyce, “The End of Social History?” in The Postmodern History Reader, ed. Keith
Jenkins (London: Routledge, 1997), 341. For an in-depth analysis of postmodern
history, see Keith Jenkins, ed., The Postmodern History Reader (New York: Routledge,
1997).
’George G. Simpson, The Meaning o f Evolution (New Haven, CT: Yale

University Press, 1949), 344.
2Calinescu, Five Faces o f Modernity, 270.
3Gerald J. Pillay, “Text, Paradigms and Context: An Examination of David

Bosch’s Use of Paradigms in the Reading of Christian History,” in Mission in Creative
Ill
cannot “continue living without meaning, purpose, and hope.”1 On the contrary, the
postmodern mind-set looks for “some source of meaning and value that transcends” the
previous worldview orientation.2 Bosch observes that
the category o f contingency and unpredictability has been reintroduced [in the
postmodern paradigm]. The notion of change—the belief that things can be
different, that it is not necessary to live by old and established patterns, that
everything does not operate according to unchanging laws of cause and effect—has
again been recognized as both a theological and sociological category... . Revision
of earlier realities and positions, long submerged by the suffocating logic of rigid
cause and effect thinking, has surfaced again.
The advent of the relativity theory and quantum physics has led many
postmodern scientists to an increasing awareness of the complexity of the universe. In
fact, asserts Grenz, “the emerging consensus is that ours is a relative and participatory
world.”4 Accordingly, postmodems insist that humans are not spectators who approach
the world but rather “participants in that which is to be known.”5
The postmodern condition, nevertheless, proposes a singular view on scientific
knowledge. Bellah notes that it is “not a compilation of objective universal truths but a
Tension: A Dialogue with David Bosch, ed. J. N. Kritzinger and W. A. Saayman

(Pretoria, South Africa: Southern African Missiological Society, 1990), 113.
2Thomas C. Oden, After M odernity. .. What? 60.

•3
5Milier, “The Emerging Postmodern World,” 10, emphasis in original.
112
collection of research traditions borne by particular communities of inquirers.”' The
postmodern ethos assumes that the world is not a given, an object “out there,” to be
found, examined, and understood, but something that must be experienced through
participatory means. Miller describes:
The world is understood to be relative, indeterminate, and participatory.

Existence is fully relative; that is, nothing exists in and of itself. To be is to be
related. In a Newtonian world it was possible to conceive of absolute contexts of
space and time within which an object could be isolated. But with Einstein’s
development of relativity physics, common-sense notions of the absoluteness of
space and time have been abandoned.. . . At its most fundamental level, the universe
does not seem to be composed of stuff or things at all but rather of dynamic
relations.2
The postmodern paradigm, therefore, seeks to incorporate human consciousness
into the wider reality and to create a newly conceived sense of relationships with one
another and with nature. Hence, the postmodern outlook places on community a
remarkable emphasis, one that goes beyond the characteristic individualism found at the
heart of the Western modem worldview.
A Renewed Meaning of Community
Postmodems do not embrace the Enlightenment-based individualism that was
characteristic of the modem era. They have rejected the narcissistic Western culture
'Bellah, “Christian Faithfulness in a Pluralist World,” 76.
2Miller, “The Emerging Postmodern World,” 9.
3Beilah and others, Habits o f the Heart, 142.
113
with its emphasis on absolutes and individualism.1 Community is exploited as a
unifying factor of their argumentation,2 and the concept of community is extolled in
response to some of the criticism related to the postmodern ethos. This is noticeable in
several postmodern concepts, where community is used as the central point and
stabilizing instrument.3 As Kvale asserts, “the emphasis upon the local surpasses the
modem polarity of the universal and the individual, of the objective and the subjective.
The local interaction, the communal network, is the point o f departure”*
The postmodern condition turns around a community-based understanding of
truth. Consequently, truth is relative to the community one is associated with. In a
strong reaction against the modem worldview and generic notions of rationality,
postmodems highlight the epistemological importance of community, arguing that every
'Oden, “Death of Modernity,” 27.
Webber, Younger Evangelicals, 51.

3 •
However, it is important to emphasize that the postmodern individual, as
Rosenau points out, “shying away from collective affiliation and communal
responsibility in modem terms, considers them a hindrance to personal development and
a threat to privacy. Modem community is said to be oppressive; it demands intimacy,
giving, self-sacrifice, and mutual service. Inasmuch as it is ‘reasonable,’ it also is
‘domineering and humiliating.’ Post-modem community is possible, but it must be
based in ‘community without unity.’ Only in this condition can it be considered
acceptable to the post-modem individual” (Rosenau, Post-Modernism and the Social
Sciences, 54).
4Steinar Kvale, “Themes of Postmodemity,” in The Truth about the Truth: De-
Confusing and Re-Constructing the Postmodern World, ed. Walter T. Anderson (New
York: Putnam’s, 1995), 20, emphasis added.
114
community and context has its own rationality.1 Grenz observes,
Postmodems believe that not only our specific beliefs but also our understanding of
truth itself is rooted in the community in which we participate. They reject the
Enlightenment quest for universal, supracultural, timeless truth in favor of searching
out truth as the expression of a specific community... . And since there are many
human communities, there are necessarily many different truths. Most postmodems
make the leap of believing that this plurality of truths can exist alongside one
another.
Thus, the postmodern ethos once again emphasizes relativism, affirming that
whatever is accepted as truth, and even the way truth is envisioned is dependent on the
communal context. Consequently, Grenz contends that further, and far more drastically,
the postmodern condition “affirms that this relativity extends beyond our perceptions of
truth to its essence: there is no absolute truth; rather,. . . truth consists in the ground
rules that facilitate the well-being of the community in which one participates.”3 Truth,
in this perspective, is understood as what is to be accepted by the community as good for
“now.” Bauman writes:
Having privatized modem fears and the worry of coping with them, [postmodemity]
had to become an age of imagined communities. For the philosophers and the
ordinary folk alike, community is now expected to bring the succour previously
sought in the pronouncements of universal reason.. . . But such a community, like its
predecessor, universal reason, does not grow in the wilderness: it is a greenhouse
plant, that needs sowing, feeding, trimming and protection from weeds and parasites.
’Van Huyssteen, Essays in Postfoundationalist Theology, 3.
3Ibid., 8, emphasis in original. See also Kath Donavan and Ruth Myors,
“Reflections on Attrition in Career Missionaries: A Generational Perspective into the
Future,” in Too Valuable to Lose: Exploring the Causes and Cures o f Missionary
Attrition, ed. William D. Taylor (Pasadena, CA: William Carey, 1997), 51.
115
Even then it leads but a precarious existence and can wither away overnight once the
supply of loving care runs out. It is precisely because of its vulnerability that
community provides the focus of postmodern concerns, that it attracts so much
intellectual and practical attention, that it figures so prominently in the philosophical
models and popular ideologies of postmodemity.1
Furthermore, to reject something as not true is not to say it does not correspond
to the facts presented; it may simply mean that someone at some time in the future may
come up with a different interpretation, one that might work better. Within this view,
objectivity is not reached in focusing on more evidence for the “truth” in question.
Rather, it involves the broadening of the scope of communal agreements to the greatest
possible degree, resulting in the relativistic pluralism already discussed. Therefore, in
the postmodern mind, beliefs are accepted as true only within the context of
communities that support them, and these beliefs can change as often as required by the
communal context.
For instance, a prime use of the postmodern concept o f community Is found in
the postmodern interaction and interpretation of literary texts. Postmodems argue that
there is no final, fixed meaning of texts, and that the interpretation o f them depends on
the context in which the interaction between reader and text takes place. Consequently,
one may ask: How is it possible to reach an agreement on the meaning of written
statements? Postmodems answer that community solves the problem of relativity and
subjectivism in the meaning of a given text. As Erickson observes, postmodems argue
’Bauman, Intimations o f Postmodernity, xviii-xix.
2Rorty, Objectivity, Relativism, and Truth, 22-23.
116
that
communication does not take place in a vacuum, but in the context of an institutional
community. In such a context, one hears statements within an assumed set of
purposes and intentions. Definite meaning does not derive from some fixed meaning
embedded within a given text, but from the context of the interpretative community.
Since a person is always in the context of a somehow ordered community,
Stanley Fish contends, one’s interpretative activities are not free but are controlled by
the “understood practices and assumptions of the institution and not the rules and fixed
meanings of a language system.”2 In other words, one’s interpretation is not related
primarily to the fixed meaning of the text, but conditioned by the contextual community-
based environment.
The postmodern concept of community is also evident in the abandonment of
historical continuity and its close relation to the postmodern rejection of metanarratives.
Historical and structural principles, according to Holland, are “linked in a communal and
creative ecology of time and space.”3 Since communal context is recognized as the
foundation of every creative act, community has the power—and authority—to dismiss
any unifying and universally valid explanation.
Consequently, all-encompassing stories are replaced by a respect for differences
and a celebration of the local and particular at the expense of the universal. Ultimately,
’Erickson, The Postmodern World, 52, emphasis added.
2Fish, Is There a Text in This Class? 306.
3Holland, “Postmodern Paradigm,” 20.
117
the universal objective rationalism of the Enlightenment-based modem worldview has
been increasingly replaced by the concept of community and its integration with the
various elements associated with the postmodern condition.
C ultural Expressions in the Postmodern Condition
The rejection of a universal worldview, introduced by the postmodern ethos, has
become one o f the most significant characteristics of the present-day condition. It is
most evident in the cultural characteristics of Western societies. However, most
Westerners have not read the philosophical ideas of postmodern theory. Few have heard
of scholars such as Derrida, Foucault, or Lyotard, but nearly all have been exposed to the
influence of their thinking through cultural expressions of the postmodern condition.1
This section describes some of the areas which have been most influenced by the
postmodern mind-set. Among them are art, architecture, fiction, cinema, television,
music, lifestyles, and religion.
Postmodernism and Art
Postmodern artists, in celebration of the relativistic pluralism associated with the
postmodern condition, deliberately combine apparently opposing styles derived from
’Until quite recently most of the postmodern thought and influence was confined
to intellectual circles, especially in literature and architecture. Eventually, however, the
postmodern ethos permeated the public in general through popular cultural expressions.
See Tom W. Boyd, “Is Spirituality Possible without Religion? A Query for the
Postmodern Era,” in Divine Representations: Postmodernism and Spirituality, ed. Ann
W. Astell (New York: Paulist, 1994), 83-86.
118
various sources, employing the technique of collage or juxtaposing. This technique
allows the artist to mix and blend apparently incompatible materials or concepts in their
artistic work. The technique of collage also presents the postmodern critique of the myth
of the uniform, single creating author.1 However, as Grenz points out, there is a deeper
intent in this artistic expression:
The intent of postmodern works is not necessarily tastelessness. Rather,

postmodems often seek to undermine the concept of the powerful originating author.
They attempt to destroy what they see as the modernist ideology of style, replacing it
with a culture of multiple styles. To achieve this end, many postmodern artists
confront their audience with a multiplicity of styles, a seemingly discordant
polyphony of decontextualized voices.2
Furthermore, with the use of collage of images, postmodern artists leave open to
the observer the various possibilities for interpretation of their work.3 Since the
interpretation is relative to those who will be exposed to the art work, the subjectivity
'For example, see Douglas Crimp, “On the Museum’s Ruins,” in The Anti-
Aesthetic: Essays on Postmodern Culture, ed. Hal Foster (Port Townsend, WA: Bay,
1983), 43-56; and Paolo Portoghesi, “What Is the Postmodern?” in The Post-Modern
Reader, ed. Charles Jencks (New York: St. Martin’s, 1992), 208-209.
2Grenz, Primer on Postmodernism, 21. See also Irit Rogoff, “The Aesthetics of
Post-History,” in Vision and Textuality, ed. Stephen W. Melville and Bill Readings
(Durham, NC: Duke University Press, 1995), 115-142.
3In this basic assumption, postmodern art, as discussed by Howard Fox in Avant-
Garde in the Eighties, “is neither exclusionary nor reductive but syntactic, freely
enlisting the full range of conditions, experiences, and knowledge beyond the object.
Far from seeking a single and complete experience, the Post-Modem object strives
toward an encyclopedic condition, allowing a myriad of access points, an infinitude of
interpretative responses” (Howard N. Fox, Avant-Garde in the Eighties [Los Angeles:
Los Angeles County Museum of Art, 1987], 29-30).
119
involved most clearly captures the pluralism of the postmodern condition.’
Postmodernism and Architecture
Postmodern scholars say the clearest starting point in the examination of the
relationship between modernism and postmodernism is found in architecture.2 Like the
artistic avant-garde that preceded them, and absorbed by the objective absolutism of the
modem worldview, modem architects pursued the remolding of society based on “their
•5
interpretation of the progressive technology of the Industrial Revolution.” To that end,
they sought the development of a rational, tightly planned architecture, based on the
principle of unity and pure “stereometric forms,”4 which was led by the International
Style, bom in the 1920s.5
’Charles Jencks, What Is Post-Modernism? 4th ed. (London: Academy Editions,

1996), 7.
2Steven Connor, Postmodernist Culture: An Introduction to Theories o f the

Contemporary, 2d ed. (Cambridge, MA: Blackwell, 1997), 75.
3Robert Venturi, Denise Scott Brown, and Steven Izenour, Learning from Las
Vegas: The Forgotten Symbolism o f Architectural Form (Cambridge, MA: MIT Press,
1977), 136. For further details, see Jencks, The Language o f Post-Modern Architecture,
112; Heinrich Klotz, The History o f Postmodern Architecture (Cambridge, MA: MIT
Press, 1988), 8; and Leland M. Roth, Understanding Architecture: Its Elements, History,
and Meaning (New York: Icon, 1993), 505-513.
4Klotz, The History o f Postmodern Architecture, 8-11. See also Marvin

Trachtenberg and Isabelle Hyman, Architecture, from Prehistory to Post-Modernism:
The Western Tradition (Englewood Cliffs, NJ: Prentice-Hall, 1986), 487-488.
5Jane P. Clendinning, “Postmodern Architecture/Postmodem Music,” in

Postmodern Music/Postmodern Thought, ed. Joseph Auner and Judy Lochhead (New
York: Routledge, 2002), 120.
120
In critical response to the modem tendency towards univalence, and its
requirement that buildings should be designed to reflect absolute unity, postmodern
architecture intentionally explores and displays incompatibilities of style, form, and
texture.2 As Connor notes:
The principle of abstraction is countered by a renewed interest in the connotative or

referential languages of architecture;.. . timelessness gives way to a critical
engagement with history; univalence and identity are replaced by the principles of
multivalence or plurality; and this brings about a corresponding shift from heroic
individuality to collaborative authorship.3
Therefore, through architectural achievements, postmodems seek to explore and
solidify new ways that incorporate the postmodern concepts of diversity and pluralism in
Western culture. It is significant, however, that postmodern architecture has rapidly
|
Connor, Postmodernist Culture, 78. Modem architecture is characterized by
what Charles Jencks calls “univalence.” By this he means the simple, but widely used
pattern of glass-and-steel boxes. On the contrary, postmodern architecture is
characterized by the various ways in which it rejects the univalence principle. See
Charles Jencks, The Language o f Post-Modern Architecture, 4th ed. (New York: Rizzoli,
1984), 15.
9 «
Connor, Postmodernist Culture, 80. “Postmodern architecture involves,”
according to Best and Kellner, “a rejection of modernist conceptions of stylistic purity,
aesthetic elitism, rationalism, and universally based humanist and utopian political
programs to beget a new humankind through architectural design” (Best and Kellner,
The Postmodern Turn, 138). For instance, Robert Venturi, a leading architectural
theorist, describes the postmodern architectonical outlook saying: “I like elements
which are hybrid rather than ‘pure,’ compromising rather then ‘clean,’ distorted rather
then ‘straightforward,’ ambiguous rather than ‘articulated,’ perverse as well as
impersonal, boring as well as interesting.. . . I’m for messy vitality over obvious unity”
(Robert Venturi, Complexity and Contradiction in Architecture, 2d ed. [New York:
Museum of Modem Art, 2002], 8).
3Connor, Postmodernist Culture, 83.
121
become the most widespread style of contemporary urban architecture around the globe.1
Postmodernism and Fiction
Following the same path of other postmodern cultural expressions, postmodern
fiction focuses on the subjective, denying the modem ideal of an absolute universal
truth. Joseph Conte observes that postmodern fiction is “engaged in the continual
process of invention and disruption,. . . an ever-shifting interpenetration of figures of
order and chaos.”
Some of the most obvious features of postmodern fiction are the dissolution of
the sense of time, the loose connection of ideas, and a loss of distinction between reality
and imagination.4 John Aldridge writes that postmodern fiction
may be considered fabulation not in the sense that it states an explicit moral or
follows the pattern of allegory, but rather in the sense that it attempts to create an
impression or hallucination of the fabulous nature of contemporary reality and, by
implication, of the current blurring of distinction between reality and fiction.5
In accordance with the general postmodern style, postmodern fiction also utilizes
|
Klotz, The History o f Postmodern Architecture, 2.
2Connor, Postmodernist Culture, 118.
Joseph M. Conte, Design and Debris: A Chaotics o f Postmodern American

Fiction (Tuscaloosa, AL: University of Alabama Press, 2002), 9.
4Barry Lewis, “Postmodernism and Literature,” in The Icon Critical Dictionary

o f Postmodern Thought, ed. Stuart Sim (Cambridge: Icon, 1998), 123.
5John W. Aldridge, The American Novel and the Way We Live Now (New York:
Oxford University Press, 1983), 119.
122
the technique of juxtaposing. It might involve the juxtaposition of characters in the
narrative and the metafiction' ability to create and hold together two or more worlds.2
Some postmodern authors, for instance, are known for juxtaposing traditional and
historical themes with irony and sarcasm.3
Another strong characteristic of postmodern fiction is the obsession to display
temporal disorder, thus creating a sense of historical fantasy.4 This preoccupation
intends to remove readers from their vantage position outside time. Postmodern authors,
therefore, “seek to leave the reader naked and unaccommodated,”5 in a world without the
’Connor defines metafiction as the category of “fictional writing that explores its
own nature as fiction” (Connor, Postmodernist Culture, 123).
2Postmodem fiction usually juxtaposes two or more worlds. When this technique
is applied, “the characters of the play are often confused as to which world they belong
to and uncertain about how they should act” (ibid., 129).
•a
Umberto Eco, “Postscript to the Name of the Rose: Postmodernism, Irony, the
Enjoyable,” in The Post-Modern Reader, ed. Charles Jencks (New York: St. Martin’s,
1992), 74. See also William Fleming, Arts and Ideas, 8th ed. (Fort Worth, TX: Holt,
Rinehart and Winston, 1991), 606.
4Postmodem fiction disorders the linear logic of narratives by breaking the

logical sense of time. This can be accomplished by several means, such as the use of
“apocryphal history” or “historical fantasy.” The former involves the use of mock
accounts of well-known or famous events; the latter, the blending of history and fantasy
in the creation of the narrative (Brian McHale, Postmodernist Fiction [New York:
Routledge, 1996], 90-96). Nevertheless, McHale affirms, “Postmodernist apocryphal
history is often fantastic history at the same time” (ibid., 95). See also Lewis,
“Postmodernism and Literature,” 124-125.
5William V. Spanos, ed., Martin Heidegger and the Question o f Literature:

Toward a Postmodern Literary Hermeneutics (Bloomington, IN: Indiana University
Press, 1979), 135.
123
concept of eternal realities and impassive to the flow of time in historical events.
Postmodernism and Cinema
One of the most significant dimensions of popular culture that is deeply shaped
by the postmodern outlook is filmmaking. Technological developments, as Grenz
observes, have facilitated the expansion of postmodern ideas within the cinematographic
industry:
Filmmaking technology fits the postmodern ethos in that its products— films—
give the illusion o f being what they are not. The film may appear to be a unified
narrative presented by a specific group of performers, but in fact it is a technological
artifact assembled by a variety of specialists from a range of materials and with a
range of techniques that are seldom evident in the film itself. In this sense, the unity
of a film is largely an illusion.1
Most postmodern filmmakers create this illusion by applying the interpolation of
images. This technique eliminates spatial and temporal distinctions in an attempt to
portray an “eternal present” and “the end of history.” The use of new technological
tools makes possible even greater disjunctive fusions of the “real world” with other
realities, creating the sensation of a unified whole. At the same time, the distinction
’Grenz, Primer on Postmodernism, 31.
Val Hill and Peter Every, “Postmodernism and the Cinema,” in The Icon
Critical Dictionary o f Postmodern Thought, ed. Stuart Sim (Cambridge: Icon, 1998),
105. For example, two o f the most popular movies of the early 1990s, Field o f Dreams
and Ghost, are examples of a whole group of films in which a peculiar “‘eternal present’
is represented in the context of death itself’ (ibid., 107).
124
between truth and fantasy is blurred.1 Concerning the postmodern treatment of reality
and illusion in filmmaking, Joseph Natoli writes: “A fabrication of reality which loses in
the battle of fabrications is thereafter called an ‘illusion.’ It may, however, reappear at
another time and place; it may be refabricated under different circumstances. It will then
neither be called a ‘fabrication’ nor an ‘illusion’ but ‘reality.’”2
Another characteristic of postmodern filmmaking is the collapse of the
boundaries between “them” and “us.” This is particularly evident in contemporary
horror films. Unlike previous films of the same genre—which clearly demarcate “the
enemy” to be feared—postmodern horror is distinguished by its tendency to blend such
characteristics. Lianne McLarty observes:
It is the difference between a monstrous threat that exists ‘out there,’ embodied in the
Other, and the suggestion that the monster is located ‘here,’ in ‘us.’ Films that
portray aliens imitating or replacing humans can provide rich soil for cultivating a
horror of the commonplace in which the monstrous is systemic . . . in the collapse of
the distinction between ‘us’ and ‘them.’ . . . The tendency in postmodern horror to
situate the threat in the practices of this world troubles a categorical reading of alien
invasion films as the ideological means through which social cohesion is constituted
in acts of aggression both inspired, and suffered, by the O ther.. . . These films
provide an opportunity to explore ways in which alien Otherness, and the violence
]For instance, postmodern movies blend the real with the fictitious in such a way
that there is a constant shifting of “worlds,” sometimes not easily identified by the
viewer. Another example is the integration of historical facts with speculation in an
attempt to create the idea of an accurate historical event (Grenz, Primer on
Postmodernism, 33). For further details on the influence of postmodernism on
filmmaking, see McHale, Postmodernist Fiction, 59-72; and Fredric Jameson,
Postmodernism, or, the Cultural Logic o f Late Capitalism, Post-Contemporary
Interventions (Durham: Duke University Press, 1991), 279-296.
Joseph P. Natoli, Postmodern Journeys: Film and Culture, 1996-1998 (Albany,

NY: State University of New York Press, 2001), 60-61.
125
central to its constitution and extermination, is figured at a time when ‘them’ might
be ‘us.’ The question, of course, is ‘who are we?’1
This intentional attempt to mingle the realms of fiction and truth leads people to
see the world in the same way they look at films. They are suspicious that what they see
around them may in fact be an illusion.
An additional characteristic of postmodern movies is the frequent use of spiritual
concerns in their productions. The current renovated search for spirituality has received
strong support coming from Hollywood. The film industry, Drane points out, “is riding
the crest of a wave, making more money than ever before,. . . especially because the
films now being produced are addressing the major issues of life, death, and the survival
'j
ofhumanity.”
Postmodernism and Television
Television is arguably the postmodern medium par excellence, especially
because of its efficiency in disseminating the postmodern outlook throughout society.
Several well-known terms in the postmodern debate, such as simulation, fragmentation,
pastiche, come from TV productions. Moreover, Marc O’Day affirms,
The rapid evolution of television into a diverse, multicultural, and pluralistic industry
epitomizes the socio-economic processes of postmodemization, while the fractured,
'Lianne McLarty, “Alien/Nation: Invasions, Abductions, and the Politics of

Identity,” in Mythologies o f Violence in Postmodern Media, ed. Christopher Sharrett
(Detroit, MI: Wayne State University Press, 1999), 347-348.
2John W. Drane, Cultural Change and Biblical Faith: Biblical and Missiological
Essays for the New Century (Carlisle, England: Paternoster, 2000), 154.
126
conflicting ideologies of programs on burgeoning number of TV channels fluidly

incarnate the experience of postmodemity.1
Television carries the same power of the film industry, with the flexibility to
offer not only finished film productions, but also live broadcasting. This gives television
the capability of showing events as they are happening throughout the world, thus
creating what postmodern theorist Jean Baudrillard calls “hyperreality”: the
“mediatization” of reality in contemporary society.2 In the postmodern condition, it has
become increasingly difficult to make a distinction between the sense of reality produced
by mass media—particularly television— and the reality which exists outside media
culture. The implication of this is that television has become the “real world” of
postmodern culture.3 Additionally, Grenz points out, television
'Marc O’Day, “Postmodernism and Television,” in The Icon Critical Dictionary

o f Postmodern Thought, ed. Stuart Sim (Cambridge: Icon, 1998), 112. Although not
everything shown on television is postmodern in nature, postmodern perspectives are
constantly broadcast.
2See Jean Baudrillard, Simulations, trans. Paul Foss, Paul Patton, and Philip
Beitchman (New York: Semiotext, 1983), 138-143. Baudrillard holds that with the
massive increase in signs and images circulating in media society, the distinction
between objects and their representations has disappeared. People, Baudrillard argues,
now live in a world of “simulation,” where media-generated images function
independently of any reality external to them. Because of this, he affirms that “the
unreal is no longer that of dream or o f fantasy, of a beyond or a within, it is that of a
hallucinatory resemblance o f the real with itself . . . The project is already there to
empty out the real” (142, emphasis in original).
3This happens, observes Dominic Strinati, “because the defining sense of social
reality that people have is increasingly provided by the popular culture produced and
distributed by the mass media” (Dominic Strinati, An Introduction to Studying Popular
Culture [New York: Routledge, 2000], 231).
127
has the ability to juxtapose ‘truth’ (what the public perceives as actual event) with
‘fiction’ (what the public perceives as never having actually happened in the ‘real’
world) in ways that film cannot. And, indeed, contemporary television performs this
feat incessantly. It happens, for example, every time a live telecast is interrupted for
‘a word from our sponsor.’1
This juxtaposition of apparently incompatible images diminishes the dimensions
of space and time in the mind of the viewer—merging past, present, and future in the
perpetual present of the postmodern ethos. This is even more evident in the emergence
of multi-channel television, which paves the way to postmodern pluralistic expressions
and an increasing consideration to consumerism as central to human life.4
Distinctive characteristics of the postmodern condition are constantly expressed
’Grenz, Primer on Postmodernism, 34. For example, Grenz adds, “a typical

evening newscast. . . will bombard the viewer with a series of unrelated images in quick
succession—a war in a remote country, a murder closer to home, a sound bite from a
political speech, the latest on a sex scandal, a new scientific discovery, highlights from a
sporting event. This collage is interspersed with advertisements for better batteries,
better soap, better cereal, and better vacations. By giving all these varied images—news
stories and commercials alike—roughly equal treatment, the broadcast leaves the
impression that they are all of roughly equal importance” (ibid.).
2Jameson, “Postmodernism and Consumer Society,” 111-125.
3Strinati, An Introduction to Popular Culture, 243. With the introduction of

hundreds of different channels, cable and satellite broadcasts make available an amazing
variety of options—all at the same time-—to television viewers, presenting “a multitude
of images that are readily detached from their reference to reality, images that circulate
and interact in a ceaseless, centerless flow” (Grenz, Primer on Postmodernism, 34).
4See Mike Featherstone, Consumer Culture and Postmodernism (Newbury Park,

CA: SAGE, 1991), 99, 113.
128
on television through Reality TV shows1 and talk shows.2 Particularly, they appear on
its main advocate: the music channel, MTV.3
Postmodernism and Music
Postmodernism began to have a strong impact upon music and in the early 1980s,
particularly because of the advent of MTV. Several music styles have since been created
and affected by postmodern ideas, but none of them has had the same impact as the most
*In a postmodern visual culture, Reality TV shows—such as Cops, Judge Judy,

Big Brother, Survivor—allow viewers to see and experience firsthand the interaction
between the real and the fictitious displaying real people’s deep secrets, motivations, and
strategies in dealing with ordinary and/or extraordinary life experiences. See Arild
Fetveit, “Reality TV in the Digital Era: A Paradox in Visual Culture?” in The Television
Studies Reader, ed. Robert Clyde Allen and Annette Hill (New York: Routledge, 2004),
543-556.
Writing on the power o f talk shows, Marcia Nelson comments on how Oprah
incorporates the mission traditionally reserved for the church. Nelson observes that
Oprah promotes the power of public confession because she can testify from her own
life. She also offers help by presenting stories of child abuse because many in her
audience have had similar experiences. She can talk about her diet in public, thus
empowering many viewers who struggle with weight problems. She offers community,
saying, “You are not alone in this.” Oprah attempts, according to Nelson, “to transform
community by promoting individual transformation” (Marcia Z. Nelson, “Oprah on a
Mission: Dispensing a Gospel of Health and Happiness,” Christian Century, October 8,
2002, 23).
Ann Kaplan in Rocking around the Clock suggests that MTV is pragmatically
postmodern in its function, structure, and content. Functionally, MTV symbolizes the
emergence of specialist, genre-based channels with the prerogatives of postmodern
consumer culture. Structurally, MTV represents the increasing fragmentation and
specialization of postmodern culture. In terms of content, Kaplan observes that while
the overall form of MTV is postmodern, there are five principal types of videos featured
on it: romantic, socially conscious, nihilist, classical, and postmodern (E. Arm Kaplan,
Rocking around the Clock: Music, Television, Postmodernism, and Consumer Culture
[New York: Routledge, 1988], 49-88).
129
representative form of postmodern pop culture: rock music. At the same time that rock
music enjoys a global audience, it keeps a local element, thus reflecting a plurality of
styles as influenced by local and ethnic musical forms. Rock also influences other
musical styles to follow the same pluralistic assimilation.1 This characteristic, as
Detweiler and Taylor point out, “reveals a trend in pop m usic,. . . the amalgamation and
adaptation of various music forces,” predominantly influenced by the forces of
globalization.
Another characteristic of postmodern music is found in “its hybridity and cut-
and-paste aesthetics,”3 reassuring the technique of pastiche as a key principle of
'Some of the concepts and stylistic traits found in postmodern music, Taylor
asserts, are “intertextuality, inter-referentiality, pastiche, bricolage, fragmentation,
depthlessness, and the fragmentation of the subject” (Timothy D. Taylor, “Music and
Musical Practices in Postmodemity,” in Postmodern Music/Postmodern Thought, ed.
Joseph H. Auner and Judith I. Lochhead [New York: Routledge, 2002], 94). For
additional information, see Andrew Goodwin, “Popular Music and Postmodern Theory,”
in The Postmodern Arts: An Introductory Reader, ed. Nigel Wheale (New York:
Routledge, 1995), 80-97; Lawrence Grossberg, We Gotta Get Out o f This Place:
Popular Conservatism and Postmodern Culture (New York: Routledge, 1992), 201-239;
and Susan McClary, Conventional Wisdom: The Content o f Musical Form (Berkeley,
CA: University of California Press, 2000), 139-169.
2Craig Detweiler and Barry Taylor, A Matrix o f Meanings: Finding God in Pop
Culture, Engaging Culture (Grand Rapids: Baker, 2003), 147. They write, “From Latin-
based singer such as Jennifer Lopez or Shakira to the more exotic sound of Algerian Rai
singer Cheb M am i.. . . From Ry Cooder in Cuba giving us ‘The Buena Vista Social
Club’ to Paul Simon promoting the Sounds of Soweto on ‘Graceland,’ the results of
musical blending have been utterly sublime. Globalization gives musicians all over the
world new ways of making hybrid sounds and selves” (ibid.). For a detailed study on
the influence of globalization on popular music, see Timothy D. Taylor, Global Pop:
World Music, World Markets (New York: Routledge, 1997), 1-37.
3Taylor, Global Pop: World Music, World Markets, 202.
130
postmodern music.1 This characteristic is significantly facilitated by the advancements
of music technology. That permits “sampling,” which allows existing sounds to be
recorded, combined, restructured, remixed, or manipulated at will by musicians or
producers. Sampling has had, as Derek Scott points out, a “major impact on ideas of
originality, creativity, and ownership,” since it has swept away the boundaries and
notions of authorship.
Moreover, technology has also blurred the distinction between original
performances and their reproduction. Technology has transformed the intimacy of a
“live performance” into a mass gathering of fans who watch “live” videos on big
screens, while at the same time they are submerged in a sea of sound and special
effects.4 It is a distant and personal experience at the same time. This collage of sounds
V eit Erlmann, “The Aesthetics of the Global Imagination: Reflections on World

Music in the 1990s,” Public Culture 8 (Spring 1996): 482.
2For an excellent list of characteristics of postmodern music, see Jonathan D.

Kramer, “The Nature and Origins of Musical Postmodernism,” in Postmodern
Music/Postmodern Thought, ed. Joseph H. Auner and Judith I. Lochhead (New York:
Routledge, 2002), 16.
*2 t
Derek Scott, “Postmodernism and Music,” m The Icon Critical Dictionary o f
Postmodern Thought, ed. Stuart Sim (Cambridge: Icon, 1998), 144.
4Erickson asserts that “some contemporary music . . . seems to deemphasize the

intellectual or cognitive dimension. Volume is so loud as almost to overwhelm the
individual’s consciousness, and sometimes includes an actual physical vibration. The
content is often minimal, is of the most concrete or basic form, and often is repeated
numerous times, in some cases in almost mantra-like fashion. This is sometimes
accompanied by a shift o f key. The effect is to bypass the reflective or critical
dimension of experience. One simply feels, rather than thinks about, what is happening”
(Erickson, The Postmodern World, 32).
131
and images creates the sensorial—rather than cognitive—musical, postmodern
experience.
Postmodernism and Lifestyle
Several areas of Western lifestyle have been bombarded by the postmodern
ethos. One of them is fashion. Postmodern clothing styles reveal the same tendencies
found in other popular expressions. For example, there is a great demand for clothes that
notably display brand names and product labels, creating a blend between fashion and
marketing.1 Another way fashion portrays the postmodern ethos is through the
intentional juxtaposition of contemporary and past elements.2
An additional characteristic of the postmodern lifestyle is its emphasis on style
and appearance rather than on content.3 Through the consumption of a myriad of
services and products, postmodern lifestyle has little to do with the value of the goods
and much to do with the image they represent.4 Image is at center stage in the
'Detweiler and Taylor, A Matrix o f Meanings, 72-73.

2 « .
Postmodern fashion design is also distinguished by the feature known as “retro,”
which is the use of styles from the past in today’s context. This trend has become part of
many people’s lives, with telephones, radios, furniture, and cars “all drawing upon the
desire to recreate the mood of an imagined past” (Nigel Watson, “Postmodernism and
Lifestyles (Or: You Are What You Buy),” in The Icon Critical Dictionary o f
Postmodern Thought, ed. Stuart Sim [Cambridge: Icon, 1998], 53).
Detweiler and Taylor, A Matrix o f Meanings, 71.
4The ideology of consumerism-—passion for buying and using—is behind the

attitude that turns consumption into a main interest in the postmodern condition; this is
greatly influenced by the media. For instance, commenting on the Influence of the
132
postmodern context; in most cases, contends Escobar, this attitude “has led to a
glorification of the body .” 1
A further characteristic of postmodern lifestyle is a profound commitment, to
personal freedom and tolerance of differences.2 To do “one’s own thing” is one of the
expressions that characterize this extraordinary shift in attitude.3
media—especially television—on consumption, Detweiler and Taylor contend that

“while we’ve been arguing about sex and violence, television has quietly been teaching
our kids that their central purpose in life is to shop” (ibid., 195). For further details on
the relationship of postmodernism, consumerism, and television, see Strinati, An
Introduction to Popular Culture, 234-236.
1Samuel E. Escobar, The New Global Mission: The Gospel from Everywhere to
Everyone (Downers Grove, IL: InterVarsity, 2003), 75. Postmodern culture depicts the
body in all forms and offers thousands of products to improve and perfect it. Watson
notes, “A massive, worldwide industry has developed, devoted to assisting us in our
responsibilities to maintain our bodies. The healthiness of the body has become
associated with its appearance.. . . Although we are surrounded by health-promoting
messages which encourage us to exercise and to eat ‘right’ foods, the drive for us to
achieve fitness is related as much to the desire for surface attractiveness as it is to the
protective dimensions of health promotion.. . . Eating low fat foods and the other
acceptable commodities comprising a healthy diet gives an assurance of risk reduction
and adequate body maintenance even if they are consumed in addition to, rather than
instead of, proscribed foodstuffs.. . . Postmodern fragmentation extends into dietary
habits in which contradictory messages can be believed and simultaneously followed”
(Watson, “Postmodernism and Lifestyles,” 56, 57).
William S. W. Lim, Alternatives in Transition: The Postmodern, Glocality and

Justice (Singapore: Select, 2001), xv.
a
Tex Sample, U.S. Lifestyles and Mainline Churches: A Key to Reaching People
in the 9 0 ’s (Louisville, KY: Westminster/John Knox, 1990), 26. Sample also points out
that “this personal freedom became increasingly visible to the wider culture not only in
personal dress and hairstyles but in new patterns of sexuality, nonfamily household
arrangements, the women’s movement, pro-choice abortion, and gay and lesbian
lifestyles. Hence, the personal freedom was accompanied by a high tolerance for diverse
behaviors and pluralistic opinions. This tolerance meant that other persons were free to
133
Postmodernism and Religion
Postmodems clearly demonstrate an orientation toward their own individual
needs, but with a distinct twist from the modem concept of individualism. The
postmodern individual, according to sociologist Pauline Rosenau,
is relaxed and flexible, oriented toward feeling and emotions, interiorization, and
holding a ‘be-yourself attitude. S/he is an active human being constituting his/her
own social reality, pursuing a personal quest for meaning but making no truth claims
for what results. S/he looks to fantasy, humor, the culture of desire, and immediate
gratification. Preferring the temporary over the permanent, s/he is content with a
‘live and let live’ (in the present) attitude. More comfortable with the spontaneous
than the planned, the post-modern individual is also fascinated with tradition, the
antiquated (the past in general), the exotic, the sacred, the unusual, and the place of
the local rather than the general or the universal.1
Having their concerns focused on personal satisfaction, however, postmodems
are much “less concerned with old loyalties and modem affiliations such as marriage,
» 9 *
family, church.” Given that, Princeton sociologist Robert Wuthnow observes that
emerging postmodern generations feel comfortable searching for religious meaning— or
“seeking the light” as Wuthnow puts—outside ecclesiastical activities and institutions.3
Furthermore, they see themselves as spiritual persons, even though many of them
pursue their individual wishes as long as these did not infringe on one’s own freedom.
Personal freedom and tolerance of this kind would draw angry responses from others in
the society, who excoriated what they saw as relativism, amoral and immoral
proclivities, and a corruption of family values” (26-27).
'Rosenau, Post-Modernism and the Social Sciences, 53, 54.
2Ibid., 54.
3Robert Wuthnow, After Heaven: Spirituality in America since the 1950s

(Berkeley: University of California Press, 1998), 2-3.
134
express aversion to organized religion.1 Their own individual insights and views are
more important than those supported by ecclesiastical institutions as normative to human
life.2
Hence, with their inner direction, Sample contends that postmodems do not
respond to “shoulds, oughts, obligations, or appeals for long term commitments.”3
Therefore, because of its rejection of absolute truths, in addition to its tolerance for
diversity, the postmodern condition openly endorses religious pluralism.
Summary
The literature unmistakably points out that the Western world is witnessing a
paradigm shift from the modem worldview to something else. Within this new
paradigm, several new concepts have emerged. The philosophical foundationalism of
the modem worldview has been shown to be unreliable. The refusal of absolutes has led
to a relativistic and pluralistic attitude toward the universe. All-encompassing narratives
of human reality have been rejected in favor of local stories. Temporal and spatial
distinctions no longer influence historical facts. New scientific discoveries have
provided a new view of the universe and its complexity. In the context of the celebration
of human diversity, community has received fresher meaning and new functions.
'Boyd, “Is Spirituality Possible without Religion?” 83.
2Cf. Bellah and others, Habits o f the Heart, 220-223, 235.
3Sample, U.S. Lifestyles and Mainline Churches, 32.
135
Beyond any doubt, a new paradigm has emerged. It has been named postmodernism.
Within popular cultural expressions, reflections from the centerless influence of
the postmodern condition can be observed everywhere. It is evident in what people
contemplate in the arts, observe around themselves in architecture, read in fiction, watch
on movies and TV shows, hear in music, follow in contemporary lifestyles, and
experience through new approaches to religious practices.
During this paradigm shift, a parallel phenomenon has occurred: an incomparable
urbanization of the world. This ongoing process, together with the emergent postmodern
condition, especially challenges the church in its mission to present the gospel to the
urban centers of the world. The relationship between urbanization and the postmodern
condition is addressed in chapter 4. The influence of postmodernism on urban mission is
also discussed, together with some of the challenges and opportunities the postmodern
condition poses for the church’s mission in the urban context.
CHAPTER IV
URBAN MISSION AND THE EMERGENT
POSTMODERN CONDITION
While the contemporary Western world faces one of the greatest paradigm shifts
in its history-—the cultural shift from modem to postmodern condition—it continues its
move towards the city. This inevitable trend calls for a radical re-evaluation on the task
of the Christian church, particularly associated with the issues involved in urban
mission. In this context, the church must recognize its role and responsibility in facing
the threats and opportunities presented by the emergence of a postmodemizing urban
society. This chapter is divided in three parts: in the first, I situate the postmodern
condition within the context of urbanization and examine the relationship between these
two developing movements. In the second, I identify and discuss selected issues related
to mission and the urban church. In the third, I present some of the most pressing
challenges and opportunities the postmodern condition creates for urban mission.
Urbanization and the Postmodern Condition
Because of its intrinsic association with the modem era, which in turn is
fundamentally connected with the process of urbanization, it is appropriate to locate the
emergence o f the postmodern condition within the urban context. This section provides
136
137
a brief historical description of the process of urbanization and locates the postmodern
condition in its context.
Urbanization: A Five-Period History
From earliest times, the rise of cities has to a great extent defined what is
understood as human civilization.1 Numerous factors account for their development,
including the human needs of defense and protection and the development of commerce,
administration, and culture. Cities, however, should not be seen just as places with
certain structure and organization. The Spanish urban sociologist Manuel Castells notes
that cities should be understood as “living systems, made, transformed, and
’Amos Hawley provides a brief definition of city as a “permanent, relatively

densely settled and administratively defined unit of territory, the residents of which gain
their living primarily by specializing in a variety of non-agricultural activities” (Amos H.
Hawley, Urban Society [New York: Wiley, 1981], 7). In fact, no single definition of a
city fits its complexity. With some generalizing, however, it could be said that there are
two dominant approaches to the definition o f cities and urbanization: the demographic
and the functional definitions. The former focuses on the spatial distribution and social
complexity of the city. The latter focuses on the role a city plays in the larger society.
Some of the most important urban functions that cities perform are political, economic,
religious, and cultural (Michael E. Smith, “The Earliest Cities,” in Urban Life: Readings
in the Anthropology o f the City, 4th ed., ed. George Gmelch and Walter P. Zenner
[Prospect Heights, IL: Waveland, 2002], 2). Past sociological definitions of the city
focused on three other approaches: the ecological (similar to the demographic
definition), the sociocultural (similar to the functional definition), and the neo-orthodox
(focused on the evolution of communities). For additional explanation, see Mark
Abrahamson, Urban Sociology (Englewood Cliffs, NJ: Prentice Hall, 1980), 2-8; and
William A. Schwab, The Sociology o f Cities (Englewood Cliffs, NJ: Prentice Hall,
1992), 3-13.
138
experienced”1by humankind. “To understand the city is to understand the future,”
asserts David Claerbaut, for the urbanization of the world “is an irreversible trend.”2 In
fact, 48 percent (approximately 3 billion) of the world’s population lived in urban areas
in 2003. Urban population is projected to exceed the 50 percent mark by 2007, thus
marking the first time in history that the world will have more urban than rural
residents.3
The brief historical description of the history of urbanization presented in this
study is meant to provide a framework to situate the postmodern condition in the context
of urbanization and to set the stage for further discussion of the urban church. It is
possible to note at least five urban periods in world history.4 These are: city-states, the
’Manuel Castells, The City and the Grassroots: A Cross-Cultural Theory o f

Urban Social Movements (Berkeley, CA: University of California Press, 1983), xv.
Claerbaut, Urban Ministry, 16, 15.
These figures were released on March 24, 2004, by the Department o f Economic
and Social Affairs of the United Nations (United Nations, Report on World Urban
Population, 2004, http://www.un.org/esa/population/wup2003/2003WUP.htm [25 March
2004]). From 2000 to 2030, the world’s urban population Is projected to grow at an
average rate of 1.8 percent, nearly double the rate expected for the total population of the
world (almost 1 percent per year). At this rate of growth, the world’s urban population
will double in 38 years. The full report containing a detailed analysis of the results will
be issued by the United Nations in late 2004. The process of urbanization is even more
accentuated in developed regions, where 74 percent of the population lived in cities in
2003. The proportion o f the population living in urban areas in developed regions is
expected to increase to 82 percent by 2030.
4Undeniably, one of the best ways to understand the urban reality is to explore
the historical roots of the city. See Rudolf J. Siebert, “Urbanization as a World Trend: A
Challenge to the Churches,” Missiology 13 (1985): 430.
139
Greco-roman city, the commercial city, the industrial city, and the global city.1
Early Beginnings: The City-State
The world’s first stage of urban history arose in the development of city-states as
economic, religious, and political centers in Mesopotamia, the Nile Valley, the Indus
Valley, and the Hoang-ho Valley.2 In the city-state system there was no national capital.
The city and its monarchy formed the state.3
'The division of urban history into periods is supported by many historians and
urbanologists. The number of periods varies, depending on the author’s methodological
approach to urbanization history. For example, see Edgar F. Borgatta and Jeffrey K.
Hadden, “The Classification of Cities,” in Neighborhood, City, and Metropolis: An
Integrated Reader in Urban Sociology, ed. Robert Gutman and David Popenoe (New
York: Random, 1970), 254-262; and Clinton E. Stockwell, “The Church and the City: A
Five-Stage History,” Urban Mission 11 (1993): 29-36.
2William H. Frey and Zachary Zimmer, “Defining the City,” in Handbook o f

Urban Studies, ed. Ronan Paddison (Thousand Oaks, CA: SAGE, 2001), 14. Much of
the scholarly discussion related to the appearance of the first cities turns on evolutionary
assumptions of social and cultural developments. For example, Berger asserts that
developments in irrigation, breeding of farm animals, and organized fishing made the
rise of these cities possible (Alan S. Berger, The City: Urban Communities and Their
Problems [Dubuque, IA: Brown, 1978], 60-61). See also Aharon Kempinski, “Early
Bronze Age Urbanization of Palestine: Some Topics in a Debate,” Israel Exploration
Journal 33 (1983): 235-241; Charles Redman, “Archaeological Survey and the Study of
Mesopotamian Urban Systems,” Journal o f Field Archaeology 9 (1982): 375-382; and
Arlene M. Rosen, “The Agricultural Base of Urbanism,” in Urbanism in Antiquity: From
Mesopotamia to Crete, ed. Walter E. Aufrecht, Neil A. Mirau, and Steven W. Gauley
(Sheffield, England: Sheffield Academic Press, 1997), 94-97. The biblical record
describes the appearance of the city in Gen 4:17, 22; 11:1 -9.
Lewis Mumford, The City in History: Its Origins, Its Transformations, and Its
Prospects (New York: Harcourt Brace & World, 1961), 29-35. See also Giorgio
Buccellati, Cities and Nations o f Ancient Syria (Rome: Istituto di Studi del Vicino
Oriente, Universita di Roma, 1967), 13-14.
140
Each city-state dominated its surroundings in military, administrative, and
cultural matters. Nevertheless, religion and temple worship were at the center of their
existence and power.1 Every feature of the city in its incipient form, Mumford contends,
“revealed the belief that man was created for no other purpose than to magnify and serve
his gods. That was the city’s ultimate reason for existence.”2 Conn and Ortiz observe:
Whether small or large the city-state was the anvil of civilization, the center of
power, a physical metaphor of human society itself. In the city converged piety and
trade, security and politics. Its walls marked it as protector, its shrines and temples
its place as the center of the w orld.. . . At the heart of power’s expression in the city-
state was its religious role.3
As a result of interrelated economic and religious developments, these cities
evolved into temple communities, where the king was seen as the representative of the
city’s gods.4 The worship of these gods was the foundation of community and provided
!V. Gordon Childe, “Origins and Evolution of Urban Communities and

Urbanization,” in Neighborhood, City, and Metropolis: An Integrated Reader in Urban
Sociology, ed. Robert Gutman and David Popenoe (New York: Random, 1970), 111.
2Mumford, The City in History, 74-75.
3Conn and Ortiz, Urban Ministry, 35.
4The placement of temples and palaces was an integral element in the archetype
of city-states. In ancient Egypt, Routledge observes, city-states were built “to present a
concrete physical representation of the conceptual relationship between society, king and
divinity” (Carolyn Routledge, “Temple as the Center in Ancient Egyptian Urbanism,” in
Urbanism in Antiquity: From Mesopotamia to Crete, ed. Walter E. Aufrecht, Neil A.
Mirau, and Steven W. Gauley [Sheffield, England: Sheffield Academic Press, 1997],
232).
141
the much needed political order at that period.1
By the beginning of the third millennium B.C., city-states had grown in size, and
their inhabitants were numbered in tens of thousands. For example, Abraham’s Ur
covered an area of approximately 220 acres and had an estimated population of 24,000.
Most of these cities were surrounded by either a wall or a moat, which, asserts Benevolo,
“provided a defensive barrier from the outside environment to the artificially-enclosed
urban area.” The city-state organization was later spread to Palestine, and was
dissolved and re-designed as a system by the ancient Greeks.4
By 1400 B.C., however, urbanization was fading. The cities in the very regions
where urban life first appeared went into eclipse. They would not flourish again until
the birth of a new trend in urban development—the expansion of the city beyond local
’ira Lapidus, “Cities and Societies: A Comparative Study of the Emergence of

Urban Civilization in Mesopotamia and Greece,” Journal o f Urban History 12 (1986):
264-266. Lapidus asserts that “the formation of a cult of gods who stood outside of
nature and had to be worshipped, propitiated, seduced, and coerced provided the
religious rationale for the integration of a communal economy and for the provision of
political order and justice” (267).
2Schwab, The Sociology o f Cities, 113. See also Kingsley Davis, “The Origin
and Growth of Urbanization in the World,” in Neighborhood, City, and Metropolis: An
Integrated Reader in Urban Sociology, ed. Robert Gutman and David Popenoe (New
York: Random, 1970), 122.
3Leonardo Benevolo, The History o f the City (Cambridge, MA: MIT Press,
1980), 21.
4Palen, The Urban World, 31-32.
142
limits through territorial invasions.1 Bom were the imperial city and the urban empire.
Greco-Roman Period: The Imperial City
The second phase of urbanization arose through the development of the Greco-
Roman city. Alexander the Great, in 331 B.C., established an empire that dissolved the
old city-state system and was used as a tool for the colonization of the conquered world.
At the same time, urbanization paved the way for the expansion of the Greek empire and
its culture.
In the process of hellenization, the Greeks shifted urban organization from the
top-down Mesopotamian theocracy, to a bottom-up local authority. The result was one
of the greatest achievement of the Greeks: the social organization of urban areas through
the establishment of citizenship and the polis (city) concept, with an elected political
body, the boule. However, the Greeks never devised a system for extending citizenship
to political units larger than the city-state. This was achieved only in the Roman Empire,
j
Conn and Ortiz, Urban Ministry, 36.
2
Wayne A. Meeks, The First Urban Christians: The Social World o f the Apostle
Paul (New Haven: Yale University Press, 1983), 11.
T e
Ibid. Commenting on the importance of the citizenship concept to the Greeks,

Palen points out that “being a citizen of the city was of supreme importance to the
Greeks.. . . To [them], being ostracized, or forbidden to enter into the city, was a severe
punishment. To be placed beyond the city walls was to be cast out of civilized life”
(Palen, The Urban World, 32).
143
which became “a commonwealth of self-governing cities”1 (a Hellenistic legacy),
divided in administrative district-provinces (a Roman legacy) subjected to the
centralized rule of the Roman Emperor.2
As the Roman Empire expanded its territory, its pluralistic nature could only be
united by a common culture and language. The use of the Greek language provided the
unifying power to consolidate the empire. The writings from the first two hundred years
of Christianity were in Greek,3 the urban language of the marketplace.
During the period between Alexander and Constantine, the Greco-Roman world
saw cities established and re-established. It was into this highly political, cultural, and
centralized civilization that Christianity was bom as an urban movement.4 Furthermore,
’Michael I. Rostovzeff, The Social and Economic History o f the Roman Empire,
2d ed. (Oxford: Clarendon, 1957), 49.
2 •
See Annamana Liberati and Fabio Bourbon, Ancient Rome: History o f a
Civilization That Ruled the World (New York: Stewart Tabori & Chang, 1996), 194-203.
For an excellent historical account of the transition process from the Hellenistic to the
Roman Empire, see Erich S. Gruen, The Hellenistic World and the Coming o f Rome, 2
vols. (Berkeley: University of California Press, 1984).
3Meeks, The First Urban Christians, 15.
4Rodney Stark, The Rise o f Christianity: A Sociologist Reconsiders History

(Princeton, NJ: Princeton University Press, 1996), 147. Recent scholarship in New
Testament and social studies has demonstrated the urban presence of the first Christians
and their impact on urban developments. For additional information on the social issues
of the period, see Abraham J. Malherbe, Social Aspects o f Early Christianity, 2d ed.
(Philadelphia, PA: Fortress, 1983), 29-59; and Gerd Theissen, The Social Setting o f
Pauline Christianity (Philadelphia, PA: Fortress, 1982), 27-40. In the relationship
between Christianity and the urban context of the first century, for instance, Theissen
observes: “A movement which was formerly connected with the country became a group
based [in] the cities.. . . Developing cities with their new increase in population were
144
through Rome’s military conquests, the urban model was carried further into the
empire’s territory, resulting in the establishment of an urban imperialism.1
The rise and fall of empires recorded in ancient history, Hauser points out, “may
be read in large measure as a chronicle of developments in social organization by means
of which the ancient cities acquired a hinterland.”2 The same function, centuries later,
was performed by the emergence of the market mechanism, with the inclusion of money
as an instrument of exchange, especially with the rise and development of commercial
cities in the medieval and feudal periods of Western history.
Feudal and Commercial Period:

The Medieval City
After the fall of the Roman Empire in the fifth century A.D., the cities of the
Western world entered into a period of urban decline until the Renaissance.3 During this
more open to the new message than the country, with its traditionalistic attitudes” (Gerd
Theissen, Sociology o f Early Palestinian Christianity [Philadelphia, PA: Fortress, 1978],
117). Max Weber, in turn, asserts that “it is highly improbable” that Christianity “could
have developed as it did outside of an urban . .. communal life” (Max Weber, “Religion
and Social Status,” in Theories o f Society: Foundations o f Modern Sociological Theory,
ed. Talcott Parsons et al. [New York: Free Press, 1965], 1140).
'Palen, The Urban World, 33-34.
2Hauser, “Urbanization,” 2.
-j
The reasons for the urban decline in the West are many and much debated.
Henri Pirenne, for instance, attributed the decline of Roman urban civilization neither to
the triumph of Christianity nor to the impact of barbarian invasions, but to the gradual
throttling of Mediterranean trade resulting from the advance of Islam in the seventh
century. See Henri Pirenne, Medieval Cities: Their Origins and the Revival o f Trade,
trans. Frank D. Halsey (Princeton, NJ: Princeton University Press, 1939), 3-25.
145
period, the Western world became a rural mosaic of feudal manors, with its cities
reduced to villages and small towns1where hereditary rights provided one’s position in
society. This feudal system made political, social, and economic change very complex.2
During this period, Muendel points out, “urban planning was organic,. . . [for] it did not
begin with an assumed goal, but advanced irregularly, adapting itself to immediate
needs.”3
Although feudal cities were larger than earlier cities, their central problem was
the same: to keep a sustainable and constant food supply. Each city still depended on its
surroundings to produce what was necessary for life. With the preindustrial revolution,
the city became a marketplace and trade center where goods and services were
1
Italy, Gaul, Iberia, North Africa, Greece, and Egypt especially suffered urban
decline during this period. It has been estimated, for example, that Rome had about
350,000 inhabitants at the time of Augustus, 241,000 around 200 A.D.; 172,600 about
350 A.D.; 36,000-48,000 about 500 A.D.; and only 30,000 in the tenth century (Robert
C. Cook, “The World’s Great Cities: Evolution or Devolution?” in Urbanism,
Urbanization, and Change: Comparative Perspectives, 2d ed., ed. Paul H. Meadows and
Ephraim H. Mizruchi [Reading, MA: Addison-Wesley, 1976], 32).
2 0
The feudal city that emerged during the Middle Ages had a fairly intricate social
system that offered a variety of occupational roles maintained through a complex
hereditary system. The rigidity of the social system of the city at that time was reflected
in its physical structure: the higher one’s social position, the larger and more imposing
one’s home and business. As a result, a few individuals got richer and more powerful,
while most of the city inhabitants became mere objects at their disposal. See Berger,
The City: Urban Communities and Their Problems, 66-68.
3John Muendel, “Medieval Urban Renewal: The Communal Mills of the City of
Florence, 1351-1382,” Journal o f Urban History 17 (August 1991): 363.
146
exchanged.1
The expansion of the city as a marketplace, however, was not the only instrument
for urban revitalization. The role of the church made a strong contribution to the urban
development of medieval cities. Geographer Paul Claval observes that “the organization
of medieval towns and the urban centers [was] strongly marked by the dominance of the
church.. . . Commercial life was intimately tied to it and the market took place in open
space in front of it or immediately next to it.”2
During the medieval period, extraordinary cathedrals were built in Western
Europe, especially in France and Germany.3 These cathedrals dominated their cities and
the bishops dominated the government and social life of these urban settlements.4
1 • •
Sociologist Max Weber observes that before this period, urban development had
heavily relied on religious or military-political conquests to ensure the importation of
vital goods. See Max Weber, “The Nature of the City,” in Neighborhood, City, and
Metropolis: An Integrated Reader in Urban Sociology, ed. Robert Gutman and David
Popenoe (New York: Random, 1970), 150-167.
2Paul Claval, “Cultural Geography of the European City,” in The City in Cultural
Context, ed. John A. Agnew, John Mercer, and David Edward Sopher (Boston: Allen &
Unwin, 1984), 35.
3These cathedrals, asserts Siebert, “were erected in order to enclose the whole
urban community. Architecture is always the first art in the city to constitute the
inorganic element of God—the house of God. Only later, other forms of art . . . try to
represent God himself, His objective reality to the urban community” (Siebert,
“Urbanization as a World Trend,” 430-431).
4See C. N. L. Brooke, “The Missionary at Home: The Church in the Towns,

1000-1250,” in The Mission o f the Church and the Propagation o f the Faith., ed. G. J.
Cuming (Cambridge: Cambridge University Press, 1970), 59-83; and Mumford, The City
in History, 265-269.
147
Describing the influence of the church on the urban developments of this period,
Mumford notes:
In a culture marked by bewildering diversities of dialect, law, cuisine, weights

and measures, coinage, the Church offered a common home, Indeed a universal
haven: the same credo, the same offices, the same masses, performed with the same
gestures, in the same order, for the same purpose, from one end of Europe to another.
. . . In a very definite sense, despite its manifold origins and its ambivalent results,
the medieval city in Europe may be described as a collective structure whose main
purpose was the living of a Christian life.1
Within this context of urban revival came the sixteenth-century Reformation
which, according to historian A. G. Dickens, was a uniquely “urban event.”2
Furthermore, the attractiveness of Luther’s Reformation was found in its proposals for
the religious transformation of cities and towns.3 Instead of the universal empire of
medieval Catholicism, Protestant individualism and self-determination became the
desired values of the city during the period of the Reformation.4
'Mumford, The City in History, 266, 267.
2A. G. Dickens, The German Nation and Martin Luther (London: Edward
Arnold, 1974), 182. In agreement with Dickens, German historian Heinz Schilling
contends that it is essential “to understand the Reformation in the cities as part of a
general process of development in urban civic society” (Heinz Schilling, Religion,
Political Culture, and the Emergence o f Early Modern Society: Essays in German and
Dutch History, Studies in Medieval and Reformation Thought, no. 5 [New York: Brill,
1992], 63). See also Steven E. Ozment, The Reformation in the Cities: The Appeal o f
Protestantism to Sixteenth-Century Germany and Switzerland (New Haven, CT: Yale
University Press, 1975), 5- 14.
3Harvie M. Conn, “The Kingdom of God and the City of Man,” in Discipling the
City: A Comprehensive Approach to Urban Mission, 2d ed., ed. Roger S. Greenway
(Grand Rapids: Baker, 1992), 256.
4Stockwell, “The Church and the City,” 32.
148
In spite of the urban decline from the fifth to the eleventh century and the
devastating bubonic plague of the fourteenth century, when one-fourth of Europe’s
population died, the urbanization of the Western world once again began its unsteady but
gradual climb from the sixteenth to the eighteenth century.1 However, this restored
urban growth witnessed not only the end of the rural-based feudal system, but also the
appearance of a new worldview led by the Enlightenment of the seventeenth century.
The protection and security represented by the medieval city had come to an end. A
revolution was on its way.
Industrial Period: The Rise of the

Modern City
The beginning of the greatest urbanization of the world came in the mid
eighteenth century. The Industrial Revolution began to change the course of human
history, initially in England, and then in the rest of the world.2
Various factors contributed to the urban explosion in the Industrial Revolution
’By 1500, Europe had 154 cities with at least 10,000 people each and a total
population of approximately 3.5 million inhabitants. By 1800,12.2 million people lived
in 364 cities of 10,000 or more inhabitants, a 3.5-fold increase over 1500. During the
same period, De Vries points out, “in every single fifty-year interval the urban
percentage rose, reaching 10 percent by 1800” (Jan De Vries, European Urbanization,
1500-1800, Harvard Studies in Urban History [Cambridge, MA: Harvard University
Press, 1984], 38).
Demographer Kingsley Davis has estimated that as late as 1850 only 2 percent
of the world’s population lived in cities of more than 100,000 people. See Davis,
“Origins and Evolution of Urban Communities,” 125.
149
period.5 Conn observes that “anchored in the emerging Enlightenment exaltation of
humanity, pressured by an accelerating population growth, encouraged by eighteenth
century inventions like a usable steam engine, the Western city, already infatuated with
capitalism, embraced the machine.”
On the technological side, the most important developments included techniques
that greatly increased productivity in agriculture, as well as non-agricultural products.3
Meanwhile, the factory system began to emerge, based on specialization and
mechanization. As a result, new forms of occupational structure and more complex
work systems began to develop, attracting an unprecedented number of people to the
'Mumford suggests that several changes in Western societies originating in the

fourteenth and fifteenth centuries were fundamental to rise of the Industrial Revolution.
Among them were the destruction of the feudal order and the rise of nationalism and the
modem nation state; the erosion of class barriers and the emergence of an urban-based
middle class as a potent force in society; changes in values and outlook; centralized
political and economic control; uniformity in taxes, currency, law, and rule; and the
rapid expansion of urban population. See Mumford, The City in History, 414-426.
2Conn, “The Kingdom of God and the City of Man,” 260.
Hauser, “Urbanization,” 2. For instance, the technological breakthroughs in

agriculture, energy, and manufacturing made possible the transfer of all types of cottage
industries to factories in urban settings. By 1825, the output of one textile worker in a
spinning mill was equal to that of two to three hundred workers In late 1700s. Other
technological breakthroughs in Great Britain during the Industrial Revolution were the
production o f cast iron using coal instead of charcoal (c. 1750), the invention of the
steam engine (1769), and the development of the locomotive (1804). For further details
on the technological developments of the Industrial Revolution in England, see Paul
Mantoux, The Industrial Revolution in the Eighteenth Century: An Outline o f the
Beginnings o f the Modern Factory System in England (New York: Harcourt Brace,
1927), 193-224; and Richard Price, British Society, 1680-1880: Dynamism,
Containment, and Change (Cambridge: Cambridge University Press, 1999), 17-51.
150
cities.1
In the social arena, the rapid growth of cities during the industrial era
transformed the existing urban nuclei, which became the downtown of the new towns
and cities, and also brought about serious social problems.2 Wilbert Shenk writes:
By the nineteenth century the industrial revolution was well along. The scale and
pace of industrialization forced rapid restructuring of Western societies as workers
were drawn from the rural areas into factory towns. Urbanization brought new
pressures to bear on civic and family life, raising new questions about the meaning of
human existence as the worker was perceived to be only a cog in the industrial
machine.3
Traditional patterns that divided the rich from the poor were reinforced: The
industrial wealth in the hands of the few was in most cases accumulated at the expense
of the many.4 Furthermore, searching for greater wealth and new markets, Western
1Palen, The Urban World, 46.
2During the nineteenth and early twentieth centuries, urbanization resulted from
and contributed to industrialization. New job opportunities in the cities “spurred the
mass movement of surplus population away from the countryside. At the same time,
migrants provided cheap, plentiful labor for emerging factories.. . . While the growth of
cities increased through migration, high death rates in the cities slowed urban growth.
Cities were unhealthy places because of crowded living conditions, the prevalence of
contagious diseases, and the lack of sanitation. Until the mid-1800s, the number of
deaths exceeded births in many large European cities. Migration accounted for as much
as 90 percent of city growth during this period” (Davis, “Origins and Evolution of Urban
Communities,” 124-126).
3Shenk, “The Culture of Modernity as a Missionary Challenge,” 70.
4Conn and Ortiz, Urban Ministry, 52. The effects of these transitional changes
were dramatic. For example, Engels wrote a classical description of the results of
industrialization in Britain, published in 1845: “The concentration of the population in
great cities has, in itself, an extremely deleterious influence.. . . There is ample proof
that the dwellings of the workers who live in the slums, combined with other adverse
151
civilization used the advancements of the industrial revolution to force even further its
colonial expansion on non-Westem areas of the world.1
The new urban context at the end of the nineteenth century provided the
necessary structure for the rise of the modem city and modem urban life. A previously
dominant mral society was increasingly invaded by a newer and even more powerful
urban culture. Urban dwellers were motivated and energized by the vision of the
apparent unlimited growth of scientific and technological progress.3 The city, as Miller
points out, became “the literal representation of the progressive humanization of the
world.”4 Concomitantly, urban historians point to the developments that occurred during
the second half of the twentieth century as the greatest urban explosion ever experienced
in human history: the rise of the global/postmodem city.
factors, give rise to many illnesses.. .. If one goes into the streets of London, when
people are on their way to work, it is astonishing to note how many of them appear to be
suffering to a greater or lesser degree of consumption. Even in Manchester one does not
see these pale, emaciated, narrow-chested and hollow-eyed ghosts who are to be met
with in such large numbers every minute in London (Friedrich Engels, The Condition o f
the Working Class in England, trans. W. O. Henderson and W. H. Chaloner [Stanford,
CA: Stanford University Press, 1968], 109, 111).
’David K. Fieldhouse, Economics and Empire, 1830-1914 (Ithaca, NY: Cornell

University Press, 1973), 10-11.
'y
Samuel P. Hays, “From the History of the City to the History of the Urbanized
Society,” Journal o f Urban History 19 (August 1993): 13.
3Siebert, “Urbanization as a World Trend,” 442.
4Miller, Disappearance o f God, 5.
152
Post-Industrial Period: The Rise of the

Postmodern City
In the twentieth century, the phenomenon of urbanization became truly global in
scope and significance. While there was tremendous urban growth in Europe and North
America in the first half of the twentieth century, after 1950 these areas began to slow
their growth rate. The urban explosion shifted to the Third World, where the most
dramatic urban growth has taken place over the last few decades.1 Urban historian
Samuel Hays puts it this way, “By the late twentieth century, it has become obvious that
we live in an urbanized society, not just in individual cities; in our society, almost every
feature of modem life flows from the way in which an agglomeration of cities, coming
together from earlier more separate origins, constitutes a new comprehensive social
order.”2
Megacities such as Tokyo, Sao Paulo, Mexico City, Shanghai, Bombay, and
'in 1950, there were only two cities in developing countries with populations of
over 5 million. In 1992, there were twenty-six. In 2001, forty-six cities of over 5
million were found in less-developed nations. For further information of the actual
situation of world urbanization, see United Nations Centre for Human Settlements, The
State o f the World’s Cities, 2001 (Nairobi, Kenya: UNCHS Habitat, 2001).
The new global economic order, according to urban geographer David Clark, is
the main force behind the current urban explosion around the world. He points out that
“urban development became a worldwide phenomenon over the last 30 years because of
fundamental changes in the organization and location of production and services as
transnational corporate capitalism succeeded monopoly capitalism. A new economic
order has emerged, characterized by global manufacture, and managed and controlled
from the core economies by transnational corporations” (David Clark, Urban
World/Global City, 2d ed. [New York, NY: Routledge, 2003], 91).
2Hays, “From the History of the City,” 22.
153
Buenos Aires are rapidly becoming the world’s largest cities, and the centers of new
networks of global economic and technological significance.1 According to urban
sociologist Manuel Castells, their massive numerical size, while remarkable, does not
represent their true importance. Rather, Castells observes,
their power lies in the fact that they signify the nodes of the global economy,
concentrating the directional, productive, and managerial functions all over the
planet; the control of the media, the real politics of power, and the symbolic capacity
to create and diffuse meanings.. . . Megacities cannot only be seen in terms of their
size, but as a function of their gravitational power towards major regions of the
world.2
Several factors are responsible for the rapid urban explosion and the emergence
of the post-industrial urban period: the unmatched population growth rate of the period,3
rural-urban migratory patterns around the globe,4 the phenomenon of globalization
'Megacities are urban agglomerations with a population of 10 or more million

residents. In 1950, only one city had more than 10 million inhabitants. By 2015, 23
cities are projected to hold over 10 million people; all but four will be in less developed
countries. See United Nations, World Urbanization Prospects: The 2003 Revision,
2004, http://www.un.org.esa/population/publications/wup2003/2003urban_agglo.htm
(25 March 2004).
2Castells, The Rise o f the Network Society, 403-404.
3Since World War II, a stable birth rate and a declining death rate have
characterized the more developed countries. At the same time, between 1950 and 1970,
while the world population grew from 2.5 billion to 3.6 billion, the population in the less
developed countries grew four times as much. See Palen, The Urban World, 285-286.
4According to social scholars, rural-urban migration decisions are affected by

what they call “push” and “pull” factors. The former refer to those factors which force
individuals to move from rural to urban areas. These include hardships of rural life such
as shortages, limited access to rural land, droughts, government policies favoring urban
areas, and civil wars, among others. The latter refer to those factors that attract
individuals from rural areas to urban areas. They may include better job opportunities,
154
(particularly in the less developed countries),5 and the leading edge of the information
revolution.
From the above periods of urban expansion, especially in the Western context,
come two questions: How and where does the postmodern condition fit in this picture?
The next section seeks to locate the postmodern condition within the context of
urbanization, prior to discovering the implications of these findings for the urban
better education and health facilities, better infrastructure and services, and better
entertainment opportunities. See Hal Kane and Jane A. Peterson, The Hour o f
Departure: Forces That Create Refugees and Migrants (Washington, DC: Worldwatch,
1995), 5-17,40-49.
5In its capitalistic search for maximizing profits, globalization has led to a
massive redistribution of work around the globe. While globalization has connected
most urban centers to the world economy, it has in many cases disconnected the same
cities from their local reality. In spite of the economical advantages provided by
globalization, sociologist Mike Featherstone notes that the trend “has been helping to
undermine the alleged integrity and unity of nation-state societies” (Featherstone,
Undoing Culture, 2). Sassen agrees with Featherstone, affirming that inside global cities
there is “a new geography of centrality and marginality. The downtowns of cities and
key nodes in metropolitan areas receive massive investments in real estate and
telecommunications, whereas low-income city areas and the older suburbs are starved
for resources. The incomes of highly educated workers rise to unusually high levels, and
those o f low- or medium-skilled workers sink. Financial services produce super-profits,
whereas industrial services barely survive. These trends are evident at different levels of
intensity in a growing number of major cities in the developed world and more and more
in some of the developing countries that have been integrated into the global financial
markets” (Saskia Sassen, “Whose City Is It? Globalization and the Formation of New
Claims,” in The Urban Moment: Cosmopolitan Essays on the Late-20th-Century City,
ed. Robert A. Beauregard and Sophie Body-Gendrot [Thousand Oaks, CA: SAGE,
1999], 106-107).
2Van Gelder points out that “the process of urbanization in the globalizing world
has become a matter of information networks rather than geographic location” (Van
Gelder, “Secularization and the City,” 83). See also Peter F. Drucker, “Beyond the
Information Revolution,” The Atlantic Monthly 284 (October 1999): 47-57.
155
mission of the church.
Postmodernism and Urbanization
As already discussed in chapter 2 of this study, the modem period, and
consequently the modem worldview, had its foundations in the Enlightenment
assumption that the structures of the natural and social worlds could be discovered and
controlled by reason and science. Through the discovery and development of
technologically useful knowledge, it was thought that nature could finally be dominated,
leading to social improvements and inevitable progress. New applications of science-
based technologies paved the way for the Industrial Revolution and the introduction of
processes of mass production and consumption, which led to an unprecedented urban
growth.1 Consequently, along with these scientific and technological developments,
Featherstone points out that “the expansion of industrial capitalism, state administration,
and the development of citizenship rights were seen as convincing evidence of the
fundamental superiority and universal applicability of the project of modernity.”2
'Frey and Zimmer cite three factors as essential for urban growth during the
industrial revolution: (1) mechanization in rural areas, which increased agricultural
production, thus creating the surplus needed to sustain large populations; (2) the
development of mass production in manufacturing; and (3) the sophistication of
transportation and communication systems, caused in part by the creation of the steam
engine and the railway system (Frey and Zimmer, “Defining the City,” 15).
Featherstone, Undoing Culture, 72.
Reproduced with permission of the copyright owner. Further reproduction prohibited w ithout permission.
156
M odernity and Urbanization
The logic of the modem era was undoubtedly complex and diverse; nevertheless,
in the nineteenth century the world experienced profound changes that had begun
approximately three hundred years earlier.1 The immense and varied changes brought
about by modernity seemed to focus inexorably on the city, resulting in a parallel
expansion of massive urban agglomerations and the complex forms of modem urban life
associated with them.2 “Modem city life,” asserts the sociologist David Clarke, “must
have seemed nothing less than a fundamental and unnatural mutation of the human
species.
In accordance with the modem worldview, however, early modem urban
planners held utopian attitudes and a belief in a future in which social problems could be
controlled and humanity liberated from the constraint of scarcity and greed.4 Modem
architects, for their part, sought to design urban centers that would promote industrial
'See Peter J. Taylor, “What’s Modem about the Modem World-System?

Introducing Ordinary Modernity through World Hegemony,” Review o f International
Political Economy 3 (Summer 1996): 260-263.
2 • * •
Contemporary writings on the nineteenth-century city frequently expressed
astonishment, perplexity, and often a pronounced concern over the developing
conditions of modem urban life. For example, see Engels, The Condition o f the Working
Class in England, 30-87.
3David B. Clarke, “Consumption and the City, Modem and Postmodern,”

International Journal o f Urban and Regional Research 21 (1997): 222.
4See Robert A. Beauregard, “Between Modernity and Postmodemity: The

Ambiguous Position of US Planning,” Environment and Planning D: Society and Space
7 (1989): 381-385.
157
efficiency as well as standardized housing capable of being mass produced.1 Modem
urban planning and development focused, therefore, on the functionally efficient
architectonic “international style.”2
Regarding the complex and restless association of modernity with the experience
of unparalleled urban growth and its implications, David Harvey affirms that “the
pressing need to confront the psychological, sociological, technical, organizational, and
political problems of massive urbanization was one of the seed-beds in which modernist
movements flourished.”3 Undeniably, modernism was very much an urban phenomenon
and vice versa.
During the first half of the twentieth century, the growth of urbanization and the
solidification of the modem worldview developed as parallel movements. At the same
time, however, the incipient forms of the postmodern outlook had already flourished
among intellectuals who began to challenge the faith in optimism, progress, and the
pursuit of objective knowledge and science, characteristic of the modem worldview, as
'Barry Goodchild, “Planning and the Modem/Post-Modem Debate,” Town

Planning Review 61 (1990): 122.
The practice of city planning reflected both the best and the worst of the modem
project. Its highest ideals were the belief in emancipation and progress through rational
planning. But these same ideals could be used to justify the destruction of communities
in order to develop urban landscapes. See Charles Jencks, “The Post-Modem Agenda,”
in The Post-Modern Reader, ed. Charles Jencks (New York: St. Martin’s, 1992), 31-37.
Harvey, The Condition o f Postmodernity, 25. Harvey points out the following
reasons for rapid urban growth: migration from rural to urban areas, industrialization and
mechanization of labor, massive re-ordering of environment structures, and politically
founded urban movements (25-26).
158
discussed in chapter 3 o f this study.
It seems that the modem paradigm, under which cities developed in the late
nineteenth and twentieth centuries, has gone as far as it could go. Modernity is, under
current conditions, unable to effectively deal with urban growth and its demands1 as the
level of city systems has increased and become interconnected into worldwide systems.2
It is this dark side of modernity to which postmodernism reacts.
In this context, the urbanization of the Western world maintained its strength
throughout the last five decades, with two added crucial characteristics: (1) the global
integration of urban centers of the post-industrial period, and (2) the rise of
postmodernism.
'The most visible implications of unexpected urban growth are extreme pressure
of urban sectors (i.e., infrastructure, economy, education, and public health) and
unbalanced urban growth. As a direct result of unbalanced urban growth, the
phenomenon of primate-cities may occur. The term primate-city was coined by Mark
Jefferson in reference to demographic, economic, social, and political dominance of a
city over all others in a given country. The primate-city phenomenon is typical of less
developed countries but also exists in more developed parts of the world (e.g., Austria,
Ireland, and Portugal). For further details, see Mark Jefferson, “The Law of the Primate
City,” Geographical Review 29 (April 1939): 226-232. See also Saskia Sassen, Cities in
a World Economy, 2d ed. (Thousand Oaks, CA: Pine Forge, 2000), 34-41.
2Kevin Robins comments that “the old paradigms, now stretched to their limits,
are unable to contain the complexity of urban systems.. .. As the scale of urban systems
has exploded, and as they have become increasingly networked into global systems,. . .
there has been a kind of imaginative collapse: what was once driven by vision and
energy is now drained of affect. The utopia has collapsed into the banal. . . . Complexity
and banality are significant consequences of urban modernization that now impede its
further development or its supersession” (Kevin Robins, “Prisoners o f the City:
Whatever Could a Postmodern City Be?” in Space and Place: Theories o f Identity and
Location, ed. Erica Carter, James Donald, and Judith Squires [London: Lawrence &
Wishart, 1993], 316, emphasis in original).
159
Urbanization, Globalization, and Postmodernism
In the pursuit to attract international capital in order to compete with other urban
centers, the processes of urbanization and globalization have become evident facts of
contemporary life.1 Although scholars still seek a clearer understanding of the social
9» .
and cultural dynamics of the process of making a city truly “global,” it is impossible to
conceive of globalization without urbanization. Furthermore, parallel with (and to a
large extent interacting with) these developments is the rise and establishment of the
postmodern condition and its intrinsic association with the Western urban socio-cultural
context. Iain Chambers wrote:
Postmodernism, whatever form its intellectualizing might take, has been

fundamentally anticipated in the [Western] metropolitan cultures of the last twenty
years: among the electronic signifiers of cinema, television and video, in recording
studios and record players, in fashion and youth styles, in all those sounds, images
and diverse histories that are daily mixed, recycled and ‘scratched’ together on that
’According to the United Nations, the competition between urban centers is

characterized by their offer of attractive financial incentives in addition to essential
practical ones, such as well-functioning infrastructure and urban services,
communication systems, efficient transport, sufficient housing, and access to educational
and recreational facilities. However, in this process the riches are passed from one
wealthy hand to another, and poverty is left behind. This is essentially the reality in the
less developed countries in the world. See United Nations Centre for Human
Settlements, The State o f the World’s Cities, 2001,18.
2For instance, see Saskia Sassen, “The Global City: Strategic Site/New Frontier,”
in Democracy, Citizenship, and the Global City, ed. Engin F. Isin (New York:
Routledge, 2000), 48-61; and Raymond Torres, Towards a Socially Sustainable World
Economy: An Analysis o f the Social Pillars o f Globalization, Studies on the Social
Dimensions of Globalization (Geneva: International Labour Office, 2001), 17-48.
160
giant screen which is the contemporary city.1
Nonetheless, most scholars who address the issues of urbanization, particularly
globalization, agree that even though the postmodern paradigm had its origin as an
essentially Western phenomenon, postmodemity is actually becoming a global trend.
This has occurred especially because of the strong support postmodern thought receives
from academic circles, and the long history of Western educational and structural
systems being rapidly assimilated throughout the world. It is likely that the cultural
turmoil taking place in the West will echo around the globe within two or three decades.2
Consequently, the forces of urbanization, globalization, and postmodemization
complement each other in their conceptual aspects in what has been labeled the
postmodern city.
’lain Chambers, “Maps for the Metropolis: A Possible Guide to the Present,”
Cultural Studies 1 (1987): 5-7.
See Featherstone’s analysis on the relationship of globalization and

postmodernism in the chapter: “Globalizing the Postmodern,” in Undoing Culture, 72-
85.
3For instance, Christine Boyer labels the postmodern city the “city of spectacle”
(M. Christine Boyer, The City o f Collective Memory: Its Historical Imagery and
Architectural Entertainments [Cambridge, MA: MIT Press, 1998], 46-59); Sharon Zukin
identifies it as the city of “visual consumption” (Sharon Zukin, Landscapes o f Power:
From Detroit to Disney World [Berkeley, CA: University of California Press, 1991],
221); and Charles Rutheiser calls it a “non-place urban realm” (Charles Rutheiser,
“Making Place in the Nonplace Urban Realm,” Urban Anthropology and Studies o f
Cultural Systems and World Economic Development 26 [Spring 1997]: 9). See also
Setha M. Low, ed., Theorizing the City: The New Urban Anthropology Reader (New
Brunswick, NJ: Rutgers University Press, 1999), 317-376.
161
Rather than regarding urbanization as a mere outcome of modernity,1 it may be
equally reasonable to see postmodemity as an outcome of urbanization, and
globalization as one of the channels through which postmodern elements are conveyed
9 •
around the world. The centralizing power of urbanization makes the urban context the
locus o f the postmodern condition. As Erwin McManus insightfully points out, “if
postmodernism were an artist, her canvas would be the city.”4
In this context, the connection between the establishment of the contemporary
postmodern condition and urban development becomes noticeable.5 Jencks, for
'See Giddens, The Consequences o f Modernity, 65-78.
Roland Robertson, Globalization: Social Theory and Global Culture (London:

SAGE, 1992), 138-145.
Paul Hiebert points out the centralizing power of the cities as a primary
characteristic of urban societies, affirming that cities “attract power, wealth, knowledge,
and expertise . . . [they are] the centers of government, banking, business, industry,
marketing, learning, art, transportation, and religion” (Paul G. Hiebert and Eloise
Hiebert Meneses, Incarnational Ministry: Planting Churches in Band, Tribal, Peasant,
and Urban Societies [Grand Rapids: Baker, 1995], 265-267). See also Michael J. Dear,
The Postmodern Urban Condition (Oxford: Blackwell, 2000), 317-318.
4Erwin McManus, Engaging the Third Millennium, 1999,

http://www.hmconline.org/shout/53millenium.html (9 February 2004).
5Edward Soja identifies six intertwined urbanization processes in an attempt to

demonstrate how each o f them departs from the previous modem urbanization trends
and, therefore, deserve to be labeled postmodern urbanization processes: (1)
deindustrialization and reindustrialization; (2) globalizing the local and localizing the
global; (3) restructuring of urban form; (4) development of new patterns of social
fragmentation, segregation, and polarization; (5) development of the “carcera! city”; and
finally (6) the rise of an urban hyperreality, “a hypersimulation that confounds and
reorders the traditional ways to distinguish between what is real and what is imagined”
162
example, argues that postmodern architecture has its roots in two significant shifts: (1)
the collapse of the usual space and time boundaries; and (2) the influence of
globalization in the diversity within cities, based on place, function, and social concern.1
The postmodern outlook, therefore, intentionally displays a diversity of
meanings. However, its main characteristics are clear: relativism, pluralism, tolerance of
differences, and a strong emphasis on community.
Summary
Throughout human history, the rise and establishment of cities has been a
remarkable aspect of human culture. In each of the phases of its development, the city
has been symbolized in distinctive ways. It started as a shrine and was later transformed
into a military and colonial center. Then, it developed a new identity as a permanent
place for trade and commerce, under the protection of its walls and the church. Later on,
it experienced unprecedented growth through the progress achieved by the Industrial
Revolution. Throughout the twentieth century it faced an unparalleled explosion,
especially driven by modem technological advancements and more recently through the
power of globalization.
From a rural beginning, the world has become an urban environment. At the
dawn of the modem period of world history, cities came to play a major role in the
(Edward W. Soja, “Postmodern Urbanization,” in Postmodern Cities and Spaces, ed.

Sophie Watson and Katherine Gibson [Cambridge, MA: Blackwell, 1995], 129-135).
’jencks, The Language o f Post-Modern Architecture, 5.
163
profound cultural, social, economic, and political transformations that brought into being
today’s industrialized and urbanized societies. Concomitantly, the postmodern condition
found in the urbanized and globalized context of the contemporary Western world a safe
haven to emerge and expand.
From the Christian mission perspective, what do these new urban realities bring
to the gospel proclamation in an emergent postmodern condition? What is the role of the
Christian church in an urban, postmodemizing society? The next section of this chapter
attempts to address selected issues in the relationship between the Christian church,
urban mission, and the postmodern condition.
Urban Mission and the Postmodern Condition
As the world is moved by waves of urbanization, globalization, and
postmodernism, it becomes imperative to discern the reality of contemporary urban life
in discussing the implications of these forces for the advance of the church’s mission in
the urban centers of the world. In this context, the church must understand its role and
responsibility in facing the challenges, and at the same time, take advantage of the
opportunities posed by an increasingly urbanized and postmodemizing world.
Urban Mission and the Church
Before the issues and missiological implications associated with urban mission
and postmodernism are discussed, it becomes essential to reflect on the role of the
church in the urban context. It is beyond the scope of this study to develop the biblical
164
concept of the church and/or to engage in a contemporary ecclesiological analysis. This
section, therefore, focuses on the place and role of the church in urban mission.
Church and Mission
The relationship between church and mission has, for a long time, been one of
the most critical missiological issues.1 Several significant shifts in missionary thinking
have impacted the way the church engages and perceives its mission. During the
twentieth century, the world missionary conferences were fundamental to ecclesiological
reflections on mission. At the 1910 Edinburgh conference, the main focus was the lack
of missionary engagement by the West, while the relationship between church and
mission was hardly addressed. Eighteen years later, at the Jerusalem meeting of the
IMC (1928), for the first time, the relationship between church and mission was
recognized as intrinsically present and in need of further analysis. Nevertheless, only at
the Willingen conference of 1952 was there a perceptible but subtle move from a
church-centered mission to a mission-centered church, with God’s initiative as the
foundation of mission.2 Bosch writes,
Willingen began to flesh out a new model. It recognized that the church could be
neither the starting point nor the goal of m ission;. . . both [mission and church]
should, rather, be taken up into the missio Dei, which now became the overarching
’See Bosch, Transforming Mission, 368.
2See Norman Goodall, ed., Missions under the Cross (London: Edinburgh House,
1953), 188-191. David Burnett asserts that “mission lies . . . within the very character
and action of God himself’ (David Burnett, The Healing o f the Nations: The Biblical
Basis o f the Mission o f God [Carlisle: Paternoster, 1996], 12).
165
concept. The missio Dei institutes the missiones ecclesiae. The church changes
from being the sender to being the one sent'
As a direct result of this missiological shift, mission is now seen as belonging to

• 2
the Triune God; and the church—the apostolic community—is understood to be not the
goal of mission, but the primary instrument in the fulfillment of the Great Commission
(Matt 28:18-20). Darrel Guder asserts, “Mission is not merely an activity of the church.
Rather, mission is the result of God’s initiative, rooted in God’s purpose to restore and
heal creation.”4 Hunsberger, in turn, rightly declares, “The church’s birthright,
possessed by all the people of God, is that it is a divinely called and sent community.”5
'Bosch, Transforming Mission, 370.
Craig Van Gelder, The Essence o f the Church: A Community Created by the
Spirit (Grand Rapids: Baker, 2000), 30-31. See also Philip D. Kenneson, “Trinitarian
Missiology: Mission as Face-to-Face Encounter,” in ^4 Scandalous Prophet: The Way o f
Mission after Newbigin, ed. Thomas F. Foust (Grand Rapids: Eerdmans, 2002), 76-83.
David Bosch affirms, “Mission [is] understood as being derived from the very nature of
God. It [is] thus put in the context of the doctrine of the Trinity, not of ecclesiology or
soteriology. The classical doctrine of the mission Dei as God the Father sending the
Son, and God the Father and the Son sending the Spirit [is] expanded to include yet
another ‘movement:’ Father, Son and Holy Spirit sending the church into the world”
(Bosch, Transforming Mission, 390).
3See John A. Mackay, “The Great Commission and the Church Today,” in
Missions under the Cross, ed. Norman Goodall (London: Edinburgh House, 1953), 129-
141. Van Gelder, in turn, points out that “the basic image of the church as apostolic
conveys that the church is sent into the world authoritatively by God to participate fully
in his redemptive work” (Van Gelder, The Essence o f the Church, 51).
4Guder, Missional Church, 4.
5George R. Hunsberger, “The Church in the Postmodern Transition,” in A

Scandalous Prophet: The Way o f Mission after Newbigin, ed. Thomas F. Foust (Grand
Rapids: Eerdmans, 2002), 98.
166
In this emerging ecclesiology, the nature and vocation of the church are seen as
essentially missional.1 In other words, the church was called into existence for mission,
in which the church is the means, not the end, of God’s purpose. Therefore, because the
church and mission are intrinsically related, a church without mission is as contradictory
as a mission without the church. Emil Brunner concurs: “The Church exists by mission,
just as a fire exists by burning. Where there is no mission, there is no Church; and
•3
where there is neither Church nor mission, there is no faith.” Consequently, the
missiological understanding of the church—together with the ecclesiastical
understanding of mission—carries profound consequences for the urban mission of the
church.
The Urban Church as Urban Mission
Urbanization is the new way of life and the new frontier for missions. The
process of urbanization has increasingly disturbed the church, which in many ways has
been slow in reacting to its challenges. Harvie Conn asks: “How can we recruit
personnel for reaching our urban generations when the rural and suburban areas have
‘Cf. Johannes Blauw, The Missionary Nature o f the Church: A Survey o f the
Biblical Theology o f Mission (New York: McGraw-Hill, 1962), 104-136. See also Eddie
Gibbs, ChurchNext: Quantum Changes in How We Do Ministry (Downers Grove, IL:
InterVarsity, 2000), 50-51; and Guder, Missional Church, 4-5, 11-12.
2Carl E. Braaten, The Flaming Center: A Theology o f the Christian Mission

(Philadelphia, PA: Fortress, 1977), 55.
3Emil Brunner, The Word and the World (Lexington, KY: American Theological
Library Association, 1965), 108.
167
nurtured their visions of the church?”5 Nevertheless, on the shoulders of the urban
church is the responsibility to carry God’s salvific mission to the cities of the world.
Contextual urban mission
The local church is sent within the context of a culture and should always be
contextual. As the body of Christ, the church is called to engage in discipling the
nations which requires an understandable communication of the gospel in every context
(1 Cor 12:12-27, Matt 24:14; 28:19). Jim Kitchens asserts:
It has been always the task of the church to translate the gospel into thought forms
and patterns of speech that can be understood by ordinary people and that will draw
them to God. The church needs to face squarely its renewed call to translate
Christian speaking and living skillfully, not only preserving the core of the good
news but also presenting that good news in .. . intelligible [ways].3
For instance, the early church followed this calling to engage people where they
were. Intentional or not, the early church was contextual. Snyder asserts, “When we
look at the earliest Christian communities, we do not see a group of people alienated
’Conn, Clarified Vision, 17.
2Van Gelder, The Essence o f the Church, 119.
Jim Kitchens, The Postmodern Parish: New Ministry for a New Era (Bethesda,
MD: Alban, 2003), 30. Hiebert and Tienou affirm that missiologists “assume that all
people live in different historical and sociocultural settings, and that the gospel must be
known to them in the particularity of these contexts. The task of the mission theologian
is to translate and communicate the gospel in the language and culture of real people in
the particularity of their lives, so that it may transform them and their cultures into what
God intends for them to be” (Hiebert and Tienou, “Missions and the Doing of
Theology,” 93).
168
from their cultural context, but rather a group rooted in a specific culture.”' According
to this model, the church ought to develop a contextual identification with the culture to
which it is sent to serve. And in the context of urban mission, “urban churches are a
significant part of the body of Christ.”2
Incamational urban mission
The church engaged in mission is also an incamational church. Following the
example of Christ who was sent, and in obedience came into the world (John 1:1-14), the
church must accept the call to fulfill its particular mission in all cultural circumstances.
Van Gelder points out that “just as the Word became flesh, so also the church is
enfleshed in human cultures as the body of Christ.”3 Describing the incamational
experience of Christ, John Perkins adds: “Jesus is our m odel.. . . He didn’t commute to
earth one day a week and shoot back up to heaven. He left His throne and became one
of us so that we might see the life of God revealed in Him.”4
In a fellowship of believers, “where two or three come together” in Christ’s name
(Matt 18:20), the incamational characteristic of the church takes form in the unity with
'Howard A. Snyder, Liberating the Church: The Ecology o f Church and

Kingdom (Downers Grove, IL: InterVarsity, 1983), 117.
Nile Harper, Urban Churches, Vital Signs: Beyond Charity toward Justice
(Grand Rapids: Eerdmans, 1999), 1.
3Van Gelder, The Essence o f the Church, 119.
4John Perkins, With Justice for All (Ventura, CA: Regal, 1982), 88.
169
the person and purposes of Jesus Christ for His church. A key element of incamational
mission, therefore, is “this identification, of being present with people,”1 as Christ
exemplified in His relationship with human beings.
What kind of church should a church in the city be? Robert Linthicum addresses
this question suggesting three possibilities for the urban church: the church in, to, or with
the city. In the first, the church perceives itself in the city, but does not particularly
identify with its community. In the second, the church sees itself as a church to the city,
but it this case the church decides what is best for its community. The third approach is
the church with the city, meaning a church that incarnates itself in that particular
‘ 2
community. Within this perspective, the church represents the physical presence of
Christ and, being enfleshed within a cultural condition, is incamational in every
particular setting to witness and make disciples for God’s kingdom. Therefore, urban
churches have the prime responsibility of presenting the practical aspects of the
incamational example of Christ, rooted in His unconditional love for city dwellers.
Primary agent of urban mission
Because the church is contextual and incamational, it has the clear responsibility
to engage in every contextual and cultural circumstance, which intrinsically includes the
1Jude Tiersma, “What Does It Mean to Be Incamational When We Are Not the
Messiah?” in God So Loves the City: Seeking a Theology fo r Urban Mission, ed. Charles
E. Engen and Jude Tiersma (Monrovia, CA: MARC, 1994), 9.
2Robert C. Linthicum, “The Urban Church: In, to, or with the City,” Theology,
News and Notes 38 (October 1991): 8-9.
170
urban centers of the world. Furthermore, as Linthicum points out, “Scripture stresses
that the city is central to God’s plan of transformation and redemption of humanity and
is therefore the locus of God’s salvation of humanity.”1
Undoubtedly, God is interested in the cities of the world, as was distinctly
displayed in Paul’s theology and strategy, which was developed in the context of urban
mission to some of the greatest cities of the Greco-Roman world.2 “From the hour of his
conversion . . . until the last we hear about P aul. . . , a consistent picture is given of a
missionary focusing his main efforts on cities.”3 Following Paul’s example, the book of
Acts records that the Pauline missionaries would go first to the urban Jewish synagogues
and then, if necessary, would expand their efforts to the homes of individuals such as
Lydia in Philippi (Acts 16:12-14), Jason in Thessalonica (17:1-5), and Priscilla and
Aquilla in Corinth (18:l-4).4
'Linthicum, City o f God, City o f Satan: A Biblical Theology fo r the Urban

Church, 80. The basic assumption of Linthicum’s urban mission theology is that “the
city is the primary battleground between God and Satan, between the Lord of Light and
the Prince of Darkness” ( 138). I agree with Linthicum’s presupposition. See Kleber O.
Gonpalves, “The Archetypal Cities of Babylon and Jerusalem: The Great Controversy
Portrayed in Rev 14:8 and Its Urban Mission Implications” (Term Paper, Andrews
University, May 1999), 13-27.
Manuel Ortiz, “The Church and the City,” in The Urban Face o f Mission:
Ministering the Gospel in a Diverse and Changing World, ed. Manuel Ortiz and Susan
S. Baker (Phillipsburg, NJ: Presbyterian and Reformed, 2002), 46.
3Greenway and Monsma, Cities: Missions ’New Frontier, 38.
4See Meeks, The First Urban Christians, 26. Del Birkey, in turn, points out that
“it is reasonable to assume that when Paul began missionary work in a city, his primary
objective was to win a household first. This then became the nucleus as well as the
171
No other mission agent is more apt to take up the challenge of the urban context
than the urban church.1 The urban church is called—contextually and incamationally—
to evangelize and to be a witness to all city dwellers. The primary agency of urban
mission, therefore, is the local urban church.2 Within this missiological perspective, the
urban church has the responsibility to make disciples in the different urban socio-culturai
contexts, which certainly include those nurtured by the postmodern condition.
In his first letter to the church of Corinth, Paul wrote: “I have become all things
to all men so that by all possible means I might save some. I do all this for the sake of
the gospel, that I may share in its blessings” (1 Cor 9:22-23). In following Paul’s
example for reaching the unreached, and in view of the problems related to the
conceptual aspects of the postmodern condition, how can the urban church be relevant to
center for the advancement of the gospel in that area” (Del Birkey, The Home Church: A
Model for Renewing the Church [Scottdale, PA: Herald, 1988], 60).
]See Wayne L. Gordon, “A Philosophy of Urban Ministry: The Principles of

Christian Community Development,” in A Heart for the City: Effective Ministries to the
Urban Community, ed. John Fuder (Chicago: Moody, 1999), 80-81.
Cf. Bosch, Transforming Mission, 378. See also Jong-Yun Lee, “Primacy of the
Local Church in World Evangelization,” in Proclaim Christ until He Comes: Calling the
Whole Church to Take the Whole Gospel to the Whole World, ed. J. D. Douglas
(Minneapolis, MN: World Wide, 1990), 69-72; and Eduardo M. Maling, “The
Importance o f the Local Church to World Evangelization,” in Proclaim Christ until He
Comes: Calling the Whole Church to Take the Whole Gospel to the Whole World, ed. J.
D. Douglas (Minneapolis, MN: World Wide, 1990), 73-77. In theory, much has been
said about the local church as the primary agent of mission. But in practical terms, as
Tim Chester points out, “the mission agency and the missionary are still viewed as the
primary agents of mission” (Tim Chester, “Christ’s Little Flock: Towards an
Ecclesiology of the Cross,” Evangel 19 [2001]: 18).
172
the postmodern mind and at the same time maintain its biblical faithfulness? The next
section discusses the impact of the modem-postmodern paradigm shift on urban mission,
and in particular the issue of the contextualization of postmodern urban mission.
Urban Mission in the Midst of a Paradigm Shift
Communicating the unchanging gospel to a rapidly changing world has always
been a difficult task for the church. This difficulty is even more prominent in an
urbanized, postmodemizing Western world where the church has lost its long-enjoyed
social position of authority and power.1 Leonard Sweet indicates that “Western
Christianity went to sleep in a modem world governed by the gods of reason and
•j
observation.” But in the past few decades it has increasingly been awakened by “a
postmodern world open to revelation and hungry for experience.”3
It is valid to emphasize, however, that the emergence of the postmodern
condition does not mean the annihilation of the modem worldview. Ruth Tucker asserts
that “modernity is not dead and postmodernism has not taken its place.”4 Bosch, in turn,
wisely puts forward: “For the most part we are, at the moment, thinking and working in
1See Alan J. Roxburgh, The Missionary Congregation, Leadership and

Liminality, Christian Mission and Modem Culture (Harrisburg, PA: Trinity, 1997), 2.
2Leonard Sweet, Postmodern Pilgrims: First Century Passion fo r the 21st

Century World (Nashville: Broadman & Holman, 2000), 29.
3Ibid.
4Ruth A. Tucker, Walking Away from Faith: Unraveling the Mystery o f Belief
and Unbelief (Downers Grove, IL: InterVarsity, 2002), 16.
173
terms of two paradigms.” 1 Nevertheless, in most cases, urban churches still think of
mission in a way still largely rooted in the modem paradigm and have been unable to
effectively relate with the postmodern condition.2 As a result, ineffectiveness will most
certainly characterize urban mission if the church fails to understand, in the existence of
these overlapping paradigms, how modernity has shaped and postmodemity defied the
mission of the urban church.
Urban Mission: Shaped by the Modern E ra
Since most Christian denominations developed within Enlightenment
assumptions and those that existed before the Enlightenment have also been deeply
affected by these assumptions, many urban churches are now struggling to survive in
the face of the postmodern challenges. The status of urban mission is now confronted by
an emerging culture that identifies the Christian church as a worthless institution, profit-
making business, or a group of extremists who do not accept differences, utterly
intolerant of any thought that does not follow the church’s own traditions.
The impact of modernity on the church has had inevitable consequences. The
church in many ways has simply followed the course and pace of the modem era. As the
world became modem, so did the church. Peter Berger says, “The Christian church
’Bosch, Transforming Mission, 349, emphasis in original.
2See Kitchens, The Postmodern Parish, 27.
3McGrath, Christian Theology: An Introduction, 89-93.
174
contributed to the rise of the modem world; the modem world, in turn, has undermined
the Christian church.”1 Enlightenment values, such as individualism, dualisms, and
scientific empiricism, have for some time been clearly identified in the church.2
Nineteenth-century optimism and belief in progress have further stimulated the growth
of these modem values in the Western church.3
As a result, the church increasingly lost its uniqueness as a sent missionary
community. In modem times, mission became only one of the many facets of the
church, not the reason for its existence. Guder asserts: “Neither the structures nor the
theology of our established Western traditional churches is missional.”4 They have been
largely shaped by the legacy of modernity. Thus, modernity paved the way for the
individualization of the church and its mission. Ortiz writes:
In the nineteenth century, mission was understood primarily as the calling of

individuals who were motivated by God to participate in ‘foreign’ missions.
Individuals, rather than the church as a whole, awakened to the call of the mission
'Peter L. Berger, The Social Reality o f Religion (Harmondsworth, England:

Penguin, 1973), 132.
2Dan Kimball, The Emerging Church: Vintage Christianity fo r New Generations

(Grand Rapids: Zondervan, 2003), 49.
3Because of the urban mission emphasis of this dissertation, I do not intend to

deal with all the implications of the modem worldview upon the church. For further
details on this issue, see Shenk, “The Culture of Modernity as a Missionary Challenge,”
69-78; idem, Write the Vision: The Church Renewed, Christian Mission and Modem
Culture (Valley Forge, PA: Trinity, 1995), 38-48; and David F. Wells, God in the
Wasteland: The Reality o f Truth in a World o f Fading Dreams (Grand Rapids:
Eerdmans, 1994), 17-31, 205-213.
175
frontier. The individual was called and sent, and that led to a mission focus on
saving individual souls.1
As a direct result of this approach, asserts Murphy, “the individualism of
modernity has led to a view of evangelism that focuses almost exclusively on the
individual and a view of Christian morality that concentrates on ‘personal’ sins rather
t 'j
than structural evil.” Thus, the questions of social structures were reduced to
individualistic dimensions, and the church found itself more comfortable with welfare
rather than social justice.3
The impact of modernity upon urban mission was further felt in the growing
Christian dualism that would look for individual conversions in the city, but completely
turned its back on urban agglomerations. Consequently, this antiurban attitude would
eventually isolate evangelism from social transformation.4 Furthermore, this
antiurbanism led to a revival of the back-to-nature movement, in which “virtue was to be
sought in the wilderness, nature unsullied by urban traces.”5
'Ortiz, “The Church and the City,” 47.

'j
Nancey Murphy, “Missiology in the Postmodern West: A Radical Reformation

Perspective,” in To Stake a Claim: Mission and the Western Crisis o f Knowledge, ed. J.
Andrew Kirk and Kevin J. Vanhoozer (Maryknoll, NY: Orbis, 1999), 101.
-5
Conn and Ortiz, Urban Ministry, 57.
4Claerbaut, Urban Ministry, 16-17.
5Conn and Ortiz, Urban Ministry, 58.
176
Urban Mission: Defied by the Postmodern

Condition
Shaped by the modem worldview, the church is now further ostracized by the
postmodern condition. One of the central reasons postmodernism has defied the mission
of the urban church is that the postmodern ethos exposes and repudiates the modem
values that have shaped the church.’
On the other hand, the urban church needs the necessary awareness and
sensitivity to neither buy uncritically into the postmodern ethos nor continue to be
captured in the modem trap. To accept uncritically postmodern concepts is to open the
door to syncretism. To disregard the postmodern condition as a real socio-cultural trend
is to close the door to emerging postmodern generations. Robert Warren suggests that
the church needs to be “bi-lingual, able to relate to those who belong to the [modem
worldview], as well as to those who live in the new [postmodern condition].” To ignore
cultural changes that involve lucid and decisive thinking about its methods and role in an
increasingly urban society is risky for the church.3 In his comments about challenges the
'For an outstanding ecclesiological analysis of the impact of modernity upon the

Western church, see Jonathan S. Campbell, “The Translatability of Christian
Community: An Ecclesiology for Postmodern Cultures and Beyond” (Ph.D. diss., Fuller
Theological Seminary, 1999), 20-51.
2Robert Warren, Building Missionary Congregations: Towards a Post-Modern

Way o f Being Church (London: Church House, 1995), 7.
3Dave Tomlinson contends that “Christians must engage contemporary culture if

they wish to know how to make the good news of Jesus relevant to people in that
culture. By engaging critically, Christians will also identify those elements in
177
church faces, Walbert Biihlmann writes:
Each culture is challenged and stimulated by facing new situations and is kept alive
by this continual process. Harsh climate, overpopulation, class struggle and religious
divisions demand a response. But each challenge presents us with the Sphinx’s
demand: ‘Answer or be devoured.’ Those who neither answer nor react
appropriately will perish. Thus there are cultures which disappear and others which
survive, stagnant churches and self-renewing churches. The Church is not exempt
from this historical law [emphasis mine].1
It is not an easy task for urban ministries to identify and react effectively to
postmodernism. The postmodern condition forces the urban church to re-examine its
priorities and mission. As Jill Hudson prudently points out, the postmodern condition
“strikes to the very core of our being and requires that, once again, we open ourselves to
God’s transformation. If we are not willing to do so, we risk becoming isolated from the
culture in which we live, inviting stagnation and further decline.”2
How will the urban church react in face of the postmodern condition? Will it be
stagnant or vibrant? Will it be intentionally contextual and incamational, or will it only
minister from the outside? Will it become, like the apostolic church, a sent community,
or will it remain inwardly focused? How can the church be contextual to the postmodern
condition without being contaminated by it?
postmodern culture that run counter to the claims of Christ” (Dave Tomlinson, The Post-
Evangelical [Grand Rapids: Zondervan, 2003], 19).
1Walbert Biihlmann, The Coming o f the Third Church: An Analysis o f the

Present and Future o f the Church (Maryknoll, NY: Orbis, 1978), 96.
2.
Jill M. Hudson, When Better Isn ’t Enough: Evaluation Tools fo r the 21st-
Century Church (Hemdon, VA: Alban, 2004), 16-17.
178
Postmodern urban mission contextualization
One of the most critical issues in urban mission to a relativistic, postmodemizing
society is contextualization. Kraft describes the essence of contextualization as “the
implementation of biblical Christianity in culturally appropriate ways.”1 But in a
cultural condition that refuses any objective, all-encompassing truth, some questions
arise. First, How does one maintain cultural relevance and at the same time biblical
faithfulness in contextualizing the gospel to the postmodern mind?
Genuine contextualization is only feasible if the foundations of its relevance are
established upon an unchanging and everlasting truth. But perceptions of relevance
greatly differ from one generation to another. What might have been considered very
relevant to the modem worldview can be looked at in quite a different way by the
postmodern mind. In an attempt to offer a solution to mission contextualization for
different generations in the same cultural circumstance, Kraft advocates what he calls
“continuous contextualization” as a practical way to deal with the issue. His approach
seems to be particularly significant for postmodern urban mission contextualization.
Kraft writes that “continuous contextualization”
would involve continuous, generation-by-generation reevaluation of church customs

and experimenting in one generation with approaches that might well be abandoned
in another. This is necessary because the issues are different for each generation,
’Charles H. Kraft, “Generational Appropriateness in Contextualization,” in The

Urban Face o f Mission: Ministering the Gospel in a Diverse and Changing World, ed.
Manuel Ortiz and Susan S. Baker (Phillipsburg, NJ: Presbyterian and Reformed, 2002),
134.
179
especially in view of the rapid pace of culture change.1
A second question is: By what standards should urban mission to a postmodern
condition be contextualized? Contextualization without a firm foundation and
accountability to objective truth will eventually lead to relativism and syncretism. Here,
the process of postmodern urban mission contextualization must be established upon
“God’s Word and be guided by the call of Christ to evangelize and build believers into
strong communities of faith.”2 However, it is the responsibility of the urban church to
“translate,” and not “transform,” the gospel to the postmodern mind. James E. White
states:
Every generation must ‘translate’ the Gospel into its unique cultural context. This is
very different than ‘transforming’ the message of the Gospel, however, into
something that was never intended by the biblical witness. Transformation of the
message must be avoided at all costs. Translation, however, is necessary for a
winsome and compelling presentation of the Gospel of Christ.3
The urban church, then, must be able to discern between the elements of the
Christian faith, which are biblical and timeless, and those which are culturally bound and
subject to adjustment. For Christian mission, Jesus Christ as revealed through the
Scriptures is the prime authority for faith and practice. Dowsett clarifies, “It is the
Scripture, pondered together by the believing community, through which we must
'ibid., 135.
2Dean S. Gilliland, Pauline Theology and Mission Practice (Grand Rapids:

Baker, 1993), 15-16.
3White, “Evangelism in a Postmodern World,” 177.
180
evaluate every part of culture.”1
In an emergent postmodern condition, forms and methods must be adapted so
that the urban church will not lose its potential for reaching the postmodern generations.
While the message is timeless, the method is not, and contextualization should be used
as the tool to transform and renew, not the Gospel, but any given cultural worldview,2
including the postmodern mind-set.
Postmodernism, therefore, calls the urban church to embrace the paradoxical
tension of being authoritative and contextualized—to continually evaluate mission
strategies and practices for their cultural relevance and biblical integrity. In this context
it becomes important to distinguish between postmodern churches and postmodem-
sensitive churches.
Postmodern vs. postmodem-sensitive churches
It is crucial for the urban church that seeks to reach postmodems to become
sensitive to the postmodern condition, but at the same time to remain faithful to the
!Rose Dowsett, “Dry Bones in the West,” in Global Missiology fo r the 21st
Century: The Iguassu Dialogue, ed. William D. Taylor (Grand Rapids: Baker, 2000),
456. Van Gelder concurs: “The challenge before the church is to maintain a firm
commitment to God’s revelation within Scripture as being authoritative for all of life,
while also recognizing the mediated and perspectival character of this revelation
within culture and through culture” (Craig Van Gelder, “Postmodernism and
Evangelicals: A Unique Missiological Challenge at the Beginning of the Twenty-
First Century,” Missiology 30 [October 2002]: 501).
See Elizabeth Tebbe, “Postmodernism, the Western Church, and Missions,”

Evangelical Missions Quarterly 35 (1999): 426-429.
181
biblical essence of the Christian faith. By postmodem-sensitive churches I mean
churches that are conscious of the issues and willing to communicate the gospel in ways
that are relevant to the postmodern condition, without losing their biblical foundations.
On the other hand, postmodern churches—even though they are also sensitive to the
postmodern culture—fail to critically distinguish the aspects of postmodernism that are
contrary to the biblical perspective. In other words, to become a postmodem-sensitive
church does not necessarily mean becoming postmodern.1 Insightfully, Sweet asserts,
“Christians must say yes to the moment God has given them .. . . But saying yes to the
-j
moment does not mean one lets the moment define the yes.”
As a Christian community, the urban church can embrace some, but not all, of
the elements of the postmodern condition. For instance, postmodernism asserts that we
cannot fully comprehend troth, because of our limitations as human beings. This is an
element that can be accepted. On the other hand, some postmodems go to the extreme
of affirming that there is no absolute truth, denying the existence of God’s Story, the
Christian metanarrative. In this regard, as Christians we cannot agree, since we believe
there is absolute truth in Jesus Christ, and God Is actively present in history. Another
example is found in the postmodern desire for community and tolerance towards
diversity. This fits well with the biblical concept of a local church. But postmodernism
!R ossP. Rohde, Practical Considerations fo r Postmodern Sensitive Churches,

2000, http://www.postmission.com/articles/rohde2.pdf (4 April 2004).
2Sweet, Postmoderns Pilgrims, 46.
182
comes up short when it asserts that all points of view are of equal value. Thus, when the
postmodern condition and the Christian worldview come in conflict, the postmodem-
sensitive church should clearly and openly communicate what it believes and the reasons
for these beliefs.
In an urbanizing, postmodemizing world, the urban church must rethink its
missionary and outreach strategies. Like Charles Dickens, who wrote of a day that “it
was the best o f tim es,. . . [and] the worst of times,”1 a parallel observation could be
shared regarding the postmodern condition. Dockery affirms, “Postmodernism presents
Christians with new challenges as well as rich opportunities for evangelistic witness.”2
Never before has the urban church confronted such a challenge; and at the same time,
never has it faced such an opportunity for making disciples in a confused and divided
society. The final section of this chapter addresses some of the most pressing challenges
and genuine opportunities for urban mission in an emergent postmodern condition.
Postmodernism: A Dangerous Opportunity for Urban Mission
In Transforming Mission, David Bosch calls attention to the etymology of the
Japanese word for “crisis.” In the Japanese language, “crisis” is formed by the
combination of the characters for “danger” and “opportunity.” Thus, Bosch stresses,
“crisis is . . . not the end of opportunity but in reality only its beginning, the point where
’Charles Dickens, A Tale o f Two Cities (New York: Oxford University Press,
1989), 1.
2Dockery, “The Challenge of Postmodernism,” 12.
183
danger and opportunity meet.”1 In a similar way, the postmodern condition is, in fact, a
time of crisis that holds “dangerous opportunities” for the urban mission of the church.
Denying this socio-cultural and missiological crisis is a dangerous attitude for the
church. Engaging the current postmodern condition with the gospel is a unique
opportunity for the expansion of God’s kingdom.
In view of the difficulties the church has demonstrated in adapting to cultural
shifts, Dutch missiologist Hendrik Kraemer asserts that “the Church is always in a state
of crisis and its greatest shortcoming is that it is only occasionally aware of it.”2
Kraemer goes on to assert that, “according to the testimony of history,. . . [the church]
has always needed apparent failure and suffering in order to become fully alive to its
•j
nature and mission.”
The current cultural crisis the Western church faces in urban centers may well
suggest the need to acknowledge the existence of barriers of understanding and, at the
same time, bridges of affinity for presenting the gospel to the postmodern mind. “The
future would not seem to be a closed book for the Church, but to be open to possibilities
and opportunities as well as dangers.”4 Gunter, in turn, affirms, “Like the spirit of every
2Hendrik Kraemer, The Christian Message in a Non-Christian World (New

York: Harper, 1938), 24.
3Ibid„ 26.
4Jeremy Morris, “Modernity, History and Urban Theology,” Theology 100 (May-
June 1997): 202.
184
age, postmodernism contains opportunities and dangers that should be taken into account
in mission.”1 Van Gelder concurs,
While not without its challenges, postmodernism presents the church . .. with a
tremendous missional opportunity. The biggest challenge facing the church today
lies within its own ranks, not in its attempt to relate to the postmodern context. The
lingering vestiges of modernity continue to seduce the church into thinking that it
can have domain or maintain control.2
In fact, postmodernism has divided evangelical scholars into two groups
regarding the postmodern condition and the mission of the church. On the one hand,
some affirm that postmodernism is an immense threat to the Christian faith because of
its rejection of the possibility of knowing absolute truth. On the other hand, another
group contends that postmodernism is a tremendous opportunity because of the potential
it offers for the investigation of spiritual realities.3 Ursula King asserts, “The rise of
'Wolfgang Gunther, “Postmodernism,” International Review o f Mission 86

(1997): 428.
'y
Craig Van Gelder, “From the Modem to the Postmodern in the West: Viewing
the Twentieth Century in Perspective,” Word & World 20 (2000): 39-40.
Hudson, When Better Isn 7 Enough, 13. For example, among evangelical
scholars who contend that postmodernism is incompatible with genuine Christian faith,
and therefore must be rejected, are Davis Wells, Thomas Oden, and Douglas Groothuis.
Among evangelical thinkers who believe that the church must critically engage
postmodern culture in order to effectively minister to postmodems are Stanley Grenz, J.
Richard Middleton, Brian J. Walsh, and Alan Roxburgh. For further details on their
views, see Grenz, Primer on Postmodernism, 161-174; Grenz and Franke, Beyond
Foundationalism, 3-54; Douglas R. Groothuis, Truth Decay: Defending Christianity
against the Challenges o f Postmodernism (Downers Grove, IL: InterVarsity, 2000), 111-
160, 239-262; Middleton and Walsh, Truth Is Stranger Than It Used to Be, 172-195;
Oden, After Modernity. .. What? 25-47, 110-126; idem, Requiem: A Lament in Three
Movements (Nashville: Abingdon, 1995), 24, 116-118; Roxburgh, Reaching a New
185
postmodernism . . . provides new opportunities to elucidate the relationship between
praxis and action and thereby creates new openings for theological and religious
reflection.”1
In a prophetic tone Walter Lowe declares, “Postmodemity has arrived, or almost
arrived. It is arriving even now. It has arrived for those who have eyes to see and ears
to hear.” What are some of the most crucial challenges posed by the postmodern
condition to the mission of the urban church?
Postmodern Challenges to Urban Mission
The postmodern condition presents tremendous challenges to the advance of
Christian missions in urban centers, especially because of the pervasive influence of
globalization. 3 In broad terms, several elements of postmodernism could be viewed and

•
analyzed as current threats to the Christian faith. For example, Van Gelder identifies
Generation, 63-130; and David F. Wells, No Place fo r Truth, or, Whatever Happened to
Evangelical Theology? (Grand Rapids: Eerdmans, 1993), 68-84, 95-136.
'Ursula King, “Spirituality in a Postmodern Age: Faith and Praxis in New

Contexts,” in Faith and Praxis in a Postmodern Age, ed. Ursula King (New York:
Cassell, 1998), 95.
2Walter Lowe, “Is There a Postmodern Gospel?” in The Blackwell Companion to

Postmodern Theology, ed. Graham Ward (Malden, MA: Blackwell, 2001), 491.
3Argentine theologian Rene Padilla has called the phenomenon of globalization

“the greatest challenge that the Christian mission faces” at the beginning of the twenty-
first century (C. Rene Padilla, “Mission at the Turn of the Century/Millennium,”
Evangel 19 [Spring 2001]: 6). For a more positive assessment of globalization from a
Christian perspective, see Bob Goudzwaard, Globalization and the Kingdom o f God
(Grand Rapids: Baker, 2001), 19-27.
186
three emphases of the postmodern condition as challenges to the gospel presentation: (1)
the “now” as the only important reality, (2) the value of surface and image over
substance, and (3) the fragmentation and plurality of Western society.1
Considering the purpose of this study, and primarily because of its emphasis on
urban mission and context, this dissertation considers two elements as major concerns to
the advancement of the gospel in the urban centers of the Western world:
epistemological relativism and spiritual pluralism.
The Death of Truth: Epistemological Relativism
For postmodems, the very idea of absolute truth is no longer accepted and must
be abandoned, together with the modem worldview. Postmodernism rejects the view of
a single and universal truth with no spatial and/or temporary limitations. This
perspective is endorsed by academia, especially in the great urban intellectual centers.
The primary reason for the presentation of this element of postmodern thought as an
urban mission challenge is based on the strong relationship between academia and the
urban context. Most universities around the world are located in urban centers and the
influence of their postmodern considerations is generally absorbed by the community in
which these centers of intellectualism are located.2 Paul Hiebert asserts that urban
'Van Gelder, “Mission in the Emerging Postmodern Condition,” 136-137.
Andrew Ross clearly feels that intellectuals have a role to play today in respect
to spreading postmodern thought into popular culture. See Andrew Ross, No Respect:
Intellectuals and Popular Culture (London: Routledge, 1989), 6-7, 229-231.
187
“universities and research centers generate new knowledge that constantly reshapes the
city itself.” 1
Urban context and intellectual postmodernism
From the thought revolution in academic circles comes the cornerstone of
postmodernism: the rejection of absolute truth. Allan Bloom writes, “There is one thing
a professor can be absolutely certain of: almost every student entering the university
believes, or says he believes, that truth is relative.”2
Nowadays, educators argue that every time people claim to be in possession of
the truth, particularly religious truth, they end up repressing those who do not agree.3
They indicate that “it is heresy to suggest the superiority of some value, fantasy to
believe in moral argument, slavery to submit to a judgment sounder than your own.”4
Higher education openly promotes cynicism about truth and reason and increasingly
regards any claims to a universal and absolute truth as intolerant and uninformed.5
'Hiebert and Meneses, Incamational Ministry, 311.

'j
Bloom, The Closing o f the American Mind, 25.
3Jim Leffel and Dennis McCallum, “The Postmodern Challenge: Facing the
Spirit o f the Age,” Christian Research Journal 19 (1996): 36.
4Kelly Monroe, Finding God at Harvard: Spiritual Journeys o f Christian

Thinkers (Grand Rapids: Zondervan, 1996), 17.
5See Lynne V. Cheney, Telling the Truth: Why Our Culture and Our Country
Have Stopped Making Sense, and What We Can Do about It (New York: Simon &
Schuster, 1995), 16-19.
188
Groothuis adds,
The very idea of absolute, objective and universal truth is considered implausible,
held in open contempt or not even seriously considered. The reasons for truth decay
are both philosophical and sociological, rooted in the intellectual world o f ideas as
well as the cultural world o f everyday experience [emphasis mine].1
In this context, the university campus has become the center from which
postmodern ideas and moods spread to the rest of society. As Tomlinson affirms,
“Those who assert that postmodernism is a figment of the academic imagination, merely
a passing intellectual fad, could not be more wrong. Postmodernism flows directly from
the musty corridors of academia into the world of popular culture.” “The freedom of
our day,” protested a student in a graduate commencement address at Harvard, “is the
freedom to devote ourselves to any values we please, on the mere condition that we do
not believe them to be true.”3
Postmodern “truth” vs. Christian Truth
As a direct consequence of the dismissal of absolute truth, the contemporary
situation in an urban, globalized, and media-saturated environment makes the
establishment of a cohesive worldview invalid. Anderson notes that
postmodemity challenges the view that the truth is . . . one and undivided, the same
for all men everywhere at all times. The newer view regards any truth as socially
constructed, contingent, inseparable from the peculiar needs and preferences of
’Groothuis, Truth Decay, 22.
2Tomlinson, The Post-Evangelical, 81.

'i
Monroe, Finding God at Harvard, 17.
189
certain people in a certain time and place. This notion has many implications—it
leaves no value, custom, belief, or eternal verity totally untouched.1
Moreover, the notion of finding objective truth in the midst of an information
age, according to postmodems, is a “utopian illusion” that should be avoided at all
costs.2 For the postmodern mind, no appeal is made to an external “reality” beyond the
individual and/or culture which ground a proposition as “true.” For postmodern
thinkers, who now dominate the arts, humanities, and social sciences of many
universities, everything is a social construct.3 Thus, truth is ultimately established only
on individual and/or socio-cultural grounds. In the place of objective truth, local
narratives that work for a particular community are accepted as truth. Thus, truth is now
viewed only as a matter of interpretation and not what is real or true.4 Consequently,
ethical values are the product of unique cultural traditions. This view leads to the point
in which there are no moral absolutes.5
'Walter T. Anderson, The Future o f the Self: Inventing the Postmodern Person
(New York: Putnam’s Sons, 1997), 27.
2Groothuis, Truth Decay, 27.
3See Kenneth Gergen, The Saturated Self (New York: Basic, 1991), 228-229.
4For an excellent discussion on this issue, see Roger Lundin, The Culture o f
Interpretation: Christian Faith and the Postmodern World (Grand Rapids: Eerdmans,
1993), 31-52.
5For further discussion on ethical and moral relativisms, see John Finnis, Moral
Absolutes: Tradition, Revision, and Truth (Washington, DC: Catholic University of
America Press, 1991), 31-83; Robert H. Knight, The Age o f Consent: The Rise o f
Relativism and the Corruption o f Popular Culture (Dallas: Spence, 1998), 10-19; and
190
In religious terms, truth is perceived as only a special kind of “truth” and not an
“eternal and perfect representation of cosmic reality.”1 As a result, it becomes
particularly complex to present a single absolute truth to the postmodern mind, since
truth is defined not by what any external authority may advocate, but by what one judges
to be true. Moreover, since truth is rooted in the practical matters of personal taste and
experience, the tendency is to adopt and abandon beliefs according to the demands of the
moment. Thus, for the postmodern mind, a given religious faith is “true,” depending on
how one perceives life and reality.2
In this context, Christianity is not viewed as an option by a growing majority, not
because it has been contested by scientific facts or historical investigation, but simply
because it claims to be universally and objectively true. Put simply, the gospel message
violates postmodems’ carefully cultivated incredulity toward any absolute worldview.
For this reason, the church has been accused of religious arrogance, basically
because Christ is proclaimed as the only Savior and Lord. But, speaking the truth,
affirms Hiebert, “is not arrogance.. . . To affirm the unique decisiveness of God’s action
in Jesus Christ is no arrogance; it is the enduring bulwark against the arrogance of every
Peter Kreeft, A Refutation o f Moral Relativism: Interviews with an Absolutist (San

Francisco: Ignatius, 1999), 135-150, 164-175.
Erickson, The Postmodern World, 69.
191
culture to be itself the criterion by which others are judged.”1 The notion that truth is
arrogance is both unbiblical and dangerous. In Jesus’ view, truth matters, for He
declares, “You shall know the truth and the truth shall set you free,” and “I am the way,
the truth, and the life” (John 8:32; 14:6). Therefore, according to the biblical
perspective, truth is not a mere philosophical abstraction.
Because of this disbelief in absolute truth, postmodems argue that all religious
beliefs should be regarded as equally valid, in detriment of the “dominant” Christian
version of reality. This is one of the main reasons why the gospel presentation has ■
become obsolete in academic circles. As a result, openness without any spiritual
restriction and tolerance without any moral accountability are the pluralistic mandates of
the postmodern condition.
The Spiritual Supermarket: Religious Pluralism
In the mid-sixties, Harvey Cox predicted in The Secular City that the increasing
effects of urbanization would make the world look “less and less to religious rules and
rituals for its morality or its meaning.”2 Three decades later, in Fire from Heaven, Cox
explicitly declares that his predictions regarding the future of religion in urban centers
had been erroneous. “Today,” he admits, “it is secularity, not spirituality, that may be
'Paul G. Hiebert, Anthropological Reflections on Missiological Issues (Grand

Rapids: Baker, 1994), 73.
2
Harvey G. Cox, The Secular City: Secularization and Urbanization in
Theological Perspective (New York: Macmillan, 1966), 3.
192
headed for extinction.”’
At the beginning of the twenty-first century, as Padilla states, “the order of the
9 • o
day is not irreligiousness but religious pluralism.” Religious pluralism is gradually
becoming a major challenge posed by the postmodern condition to urban mission.
Urban context and religious pluralism
Urban life is characterized by a great variety of peoples, cultures, and religions.
Such diversity can improve human life, but at the same time can produce hostility and
divergence. Postmodems celebrate this diversity and value respect and tolerance for
others’ views and religious beliefs. And there is no better place to experience such
diversity than the city. Roger Greenway agrees:
Pluralism is unquestionably an urban phenomenon. There are more Muslims in

some cities of Europe than Protestants. Buddhist and Hindu centers are located in
every metropolitan area of the world, including Latin America, where until recently
the old ‘Christendom’ still survived. Religious pluralism affects politics, public
education, the financial world, and the military.
'Harvey G. Cox, Fire from Heaven: The Rise o f Pentecostal Spirituality and the
Reshaping o f Religion in the Twenty-First Century (Reading, MA: Addison-W esley,
1995), xv. See also Harvey G. Cox, Religion in the Secular City: Toward a Postmodern
Theology (New York: Simon and Schuster, 1984), 222-239.
2Padilla, “Mission at the Turn of the Century/Millennium,” 8.
3Roger S. Greenway, “Confronting Urban Contexts with the Gospel,” in

Discipling the City: A Comprehensive Approach to Urban Mission, 2d ed., ed. Roger S.
Greenway (Grand Rapids: Baker, 1992), 39.
193
In urban cultural contexts, in which spirituality is accepted as a private matter,1
postmodems see themselves as “possessors of beliefs, rather than believers.”2 They try
to fulfill their spiritual needs through any kind of religion. For example, Robert Bellah
and his partners describe a young woman named Sheila, who describes her religion as
Sheilaism. She contends: “I believe in God. I’m not a religious fanatic.. .. My faith has
earned me a long way. It’s Sheilaism. Just my own little voice.” This personal and
individualistic approach to religion has proven to solidify religious pluralism in Western
societies.4 This attitude may ultimately lead to what Conrad Ostwalt labels the
“postmodern secularization of religion.”5 Following this trend, Veith asserts, “unlike
'Sociologists have long claimed that one feature of highly complex societies—in
great part caused by urbanization and industrialization—is privatization. Under the
influence of drastic changes in the media, the world has been brought into the private
home. Lippy argues that “individuals are free to pick and choose what they see and hear
and where they seek out meaning, without having to be part of a social institution such
as a religious congregation. Consequently, people create intensely personal (and hence
private) belief and value systems, their own religious worlds to which they turn for
direction in life. That individualism represents yet other face of pluralism” (Charles H.
Lippy, “Pluralism and American Religious Life in the Later Twentieth Century,” in
Perspectives on American Religion and Culture, ed. Peter W. Williams [Malden, MA:
Blackwell, 1999], 50).
3Bellah and others, Habits o f the Heart, 221.
4Ibid„ 225.
5Ostwalt argues that “the compartmentalization of culture matters less than

legitimation of value for a group, either formally or informally, conceived within a
common cultural context. So postmodernism brings not the end of religion, not even the
end of religious institutions. But it can lead to a secularization of religion wherein the
sacred and secular exist in dialogical, reciprocal, and cooperative relationships” (Conrad
194
any other time in history, many people are unwilling to believe (as if belief were a
function of the will) what they do not enjoy} In the postmodern condition, it is no
longer so simple to affirm, “God loves you,” because the response might be: “By the
way, which God are you talking about?”2
The postmodern demand to uncritically accept all religious beliefs as true, at least
for the person who believes them, is deeply problematic and poses a serious threat to
urban mission. Such beliefs, formed in the postmodern climate of openness and
tolerance, create an obstacle for genuine and substantive dialogue about spiritual and
moral truth. A further difficulty, and not an unusual circumstance, asserts Marsha
Haney, comes from “the inability of Christians to engage in effective mission and
witness”3 with a religious pluralistic society.
The contemporary search for spiritual and transcendent issues is a trend all over
the Western world. This quest for spirituality in many ways is a reaction against
E. Ostwalt, Secular Steeples: Popular Culture and the Religious Imagination

[Harrisburg, PA: Trinity, 2003], 203). Ostwalt, however, does not explain how his
approach avoids the problems related to religious pluralism and syncretism which have
been a great concern within missiological circles in the last few decades. See also
Harold A. Netiand, Dissonant Voices: Religious Pluralism and the Question o f Truth
(Grand Rapids: Eerdmans, 1991), 4-35, 170-174.
'Veith, Postmodern Times, 194, emphasis in original.
2Kimball, The Emerging Church, 33.
3Marsha Haney, “Shadrach, Meshach, and Abednego: The Implications of

Religious Pluralism in the City,” in God So Loves the City: Seeking a Theology fo r
Urban Mission, ed. Charles Van Engen and Jude Tiersma (Monrovia, CA: MARC,
1994), 58.
195
Christianity and the modem forms of religion. Leffel and McCallum assert that
“Postmodern openness to spirituality may seem like a positive step away from modernist
naturalism, but this kind of spirituality is inherently anti-Christian because it considers
the Christian message, like all worldviews, true only for those who accept it as such.”1
Besides that, any assertion that one group has an exclusive claim to truth is
viewed at best as a unique perspective and at worst as an arrogant and imperialistic

■y
attitude. As a result, the emergent postmodern condition has a great appeal to popular
culture, and pluralism is one of its essential ingredients.
New age: A postmodern religion
Throughout much of history, most human beings have lived in a uniform cultural
context. However, under the impact of urbanization and globalization, the religious
arena is now open to all kinds of religious options, to the extent that the urban context
has become a supermarket of religious options,4 with New Age spirituality as its most
'Leffel and McCallum, “The Postmodern Challenge,” 37.
2Smith, “An Inquiry into Urban Theological Education,” 271.
3Ursula King asserts that “the increasing process of globalization affects the
interchange of spiritual ideals as much as anything else and makes [society] conscious
that humanity possesses a religious and spiritual heritage whose riches are indispensable
for the creation of a . . . global religious consciousness” (King, “Spirituality in a
Postmodern Age,” 130).
4As Peter Berger points out, religious pluralism creates a “market situation” in
which “the religious tradition, which previously could be authoritatively imposed, now
has to be marketed' (Berger, The Social Reality o f Religion, 142). John Drane, in turn,
declares, “Today’s culture has rightly been described as a spiritual supermarket, with
196
sought merchandise.
The personal search for spiritual things, specifically with respect to the breach
between spirituality and institutionalized religion, together with the popular expressions
of postmodern spirituality found in the New Age movement, is responsible for the
remarkable occurrence of the terms “spiritual” and “spirituality” in contemporary
Western societies.2
Unlike anything before, postmodemity has paved the way for an eclectic spiritual
experience that incorporates both East and West. As diverse as these movements are,
underlying their beliefs is an affinity with teachings rooted in Eastern mysticism that
‘product’ taken from all and every culture, apparently implying that non-Westem
traditions can chart a new way forward. But what then happens to the spiritual goodies
once they have been extrapolated from their original context shows that what is taking
place is actually the exact opposite of that. Far from being an affirmation of the value of
other cultures and their spiritualities, this process is actually the end of all cultures and
spiritualities, insidiously sacrificed on the altar of globalization, which is of course
Westernization” (Drane, Cultural Change and Biblical Faith, 171). See also Wade C.
Roof, Spiritual Marketplace: Baby Boomers and the Remaking o f American Religion
(Princeton, NJ: Princeton University Press, 1999), 77-110.
'For a general introduction and description of the cultural shape of New Age
thinking, see Marilyn Ferguson, The Aquarian Conspiracy: Personal and Social
Transformation in the 1980s (Los Angeles: J. P. Tardier, 1980). See also Michael F.
Brown, “The New Age and Related Forms of Contemporary Spirituality,” in Religion
and Culture: An Anthropological Focus, ed. Raymond Scupin (Upper Saddle River, NJ:
Prentice Hall, 2000), 421-432; and Ruth A. Tucker, Another Gospel: Alternative
Religions and the New Age Movement (Grand Rapids: Zondervan, 1989), 319-355.
2Boyd, “Is Spirituality Possible without Religion?” 83. See also King,
“Spirituality in a Postmodern Age,” 94.
197
offer the personal and practical religious experience postmodems seek.1 Varying
degrees of Neo-Hindu religions, deep-ecology, neo-paganism, New Age politics, and
New Age versions of Christianity, to mention only a few, are examples of the pluralism
and diversity widely accepted in the postmodern condition.
Nevertheless, as urban mission faces challenges posed by the postmodern
culture, there are bridges of opportunity. These should be recognized by the urban
church as it fulfills its task of proclaiming the gospel to the city.
Postmodern Opportunities for Urban Mission
In the process of understanding the trends of contemporary society, the urban
church may find new opportunities for successful witness that were not present in the
earlier modem era. Some of the most significant opportunities for reaching postmodems
in the urban context are found in their openness to spiritual realities and their longing for
a community experience.2
Openness for Spiritual Experience
In recent years the world has seen the emergence of an age in which spirituality
has suddenly returned into fashion. Postmodernism, asserts Tucker, “has provided an
'King, “Spirituality in a Postmodern Age,” 96.

2 ,
Jill Hudson suggests “the burning desire for authenticity in leaders in all
relationships and the recognition of truth in paradox, images, and story” as further
opportunities for reaching postmodems (Hudson, When Better Isn’t Enough, 17).
198
environment that is more accepting of supernatural belief.”1 The failure of the progress
myth and the realization that there is much more to human satisfaction than economic
success, or even social well-being, has stimulated a new interest in the spiritual. At a
time of many shifts in the world, there remains an intrinsic search for a spiritual
experience. In the past decade, for instance, two Newsweek articles pointed out this
trend. In the first one, Kantrowitz and King noted that people are buying more books on
meditation, prayer, and spirituality than on sex and self-help.3 In the second article,
Leland pointed out that young people seem to be openly passionate for a spiritual
experience but they want to find it on their own terms.4
This renewed attraction for supernatural and spiritual things is more subjective
than objective. Postmodems believe there is something beyond what is normally
experienced in human life, and this is to be experienced in the spiritual sphere.5 This
quest, however, is more about one’s inner world rather than traditional standards of right
1Tucker, Walking Away from Faith, 16.

•j
Dockery, “The Challenge of Postmodernism,” 13. See also Alister E. McGrath,
The Unknown God: Searching fo r Spiritual Fulfillment (Grand Rapids: Eerdmans,
1999), 7-17,116-123.
's
Barbara Kantrowitz and Patricia King, “In Search of the Sacred,” Newsweek, 28
November 1994, 52-56.
4John Leland, “Searching for a Holy Spirit,” Newsweek, 8 May 2000, 60-64.
5Boyd, “Is Spirituality Possible without Religion?” 84-86.
199
or wrong.1
Furthermore, postmodems have a tendency to be spiritual seekers, even though
they view institutionalized religion with disdain.2 In fact, declares Leonard Sweet, “one
of the last places postmodems expect to be ‘spiritual’ is the church.”3 William Dymess
affirms that “an openness to religion (even if treated negatively) and spirituality in
general is a striking characteristic” of the postmodern condition.4 Nevertheless, the
postmodern quest for spirituality looks for something experiential and practical in
nature.
Experiential spirituality
One of the major opportunities urban Christians have in dealing with
postmodems is provided by belief in a God who is real and who is active in everyday
life. Graham Cray contends that postmodems “are more likely to come to faith in Christ
through spiritual experience which leads to understanding of doctrine than through prior
intellectual assent.”5 Many postmodems are looking for a real and personal encounter
'Erickson, The Postmodern World, 15-17.
Chester, “Christ’s Little Flock: Towards an Ecclesiology of the Cross,” 16.
4William A. Dymess, Visual Faith: Art, Theology, and Worship in Dialogue,

Engaging Culture (Grand Rapids: Baker, 2001), 119.
5Graham Cray, From Here to Where? The Culture o f the Nineties (London:
Board o f Mission, 1992), 18.
200
with spiritual forces, but not necessarily with the God of the Christian faith. Yet,
through a genuine spirituality, urban Christians can demonstrate to postmodems how to
be in touch with God in a tangible, experiential way, which will make sense out of their
life experiences.
The importance of experiential spirituality, however, does not imply the rejection
of the rational aspects of the gospel presentation. Richardson notes: “Today we need a
personal, experiential approach to answering questions and defending our faith that is
informed by good philosophy, and good evidence. But we must start with personal
experience.”1 In the postmodern condition, Christian apologetics has its value and
importance,2 but it should shift its focus from attempting to convince, to encouraging the
postmodern seeker to have a personal encounter with Jesus Christ in an experiential and
personal way.
Practical spirituality
What seems to be a disadvantage to the advancement of urban mission in the
postmodern condition may in fact be an opportunity. Postmodems who are spiritually
minded are looking for a personal interaction with spiritual forces in their quest to find
answers to the real problems they face in their daily lives. However, great importance is
’Rick Richardson, Evangelism Outside the Box: New Ways to Help People
Experience the Good News (Downers Grove, IL: InterVarsity, 2000), 47.
2See Dennis Hoilinger, “The Church as Apologetic: A Sociology of Knowledge

Perspective,” in Christian Apologetics in the Postmodern World, ed. Timothy R. Phillips
and Dennis L. Okholm (Downers Grove, IL: InterVarsity, 1995), 183-193.
201
placed upon the practicability and authenticity of what is presented to them. Eddie
Gibbs notes:
Does our orthodoxy translate into orthopraxis? Do we practice what we preach?

Are we seeking to live by an unconditional and radical commitment to our beliefs,
whatever the personal cost? The postmodernist is prepared to live adventurously as
an individual, constructing his or her own ‘reality,’. .. discovering fulfillment
independent of the restraints of precedent and of community.1
Unfortunately, there seems to be a great deal of discontinuity between what some
churches and urban ministries believe and teach and how these beliefs actually work out
in practice. Postmodems are not necessarily looking for religion, but they are open to an
authentic spirituality. Practical spirituality may be the bridge over which doctrinal truth
can be carried to the postmodern mind.
Search for Community Experience
Another bridge to the postmodern mind may be community, on which
postmodems place great importance. The individualism of the modem worldview has
led to a depreciation of the community and the natural environment as defining factors in
human life. In his assessment of individualism, Donald Mitchell contends that
“individual persons are viewed as just individuals living in aggregate societies built on
exploited landscapes.” Postmodernism, on the contrary, Mitchell notes, emphasizes
1Gibbs, ChurchNext, 28.
Donald W. Mitchell, “Buddhist and Christian Postmodern Spiritualities,” in

Divine Representations: Postmodernism and Spirituality, ed. Ann W. Astell (New York:
Paulist, 1994), 134.
202
“the communal nature of human existence and its connection to nature. It seeks . . . to
re-create various forms of community on the local level and a greater sense of
positiveness between communities.”’ Thus, to create a sense of community is an
important tenet of the postmodern ethos, for it can give identity to local cultures that
were abandoned by the modem worldview.2 Furthermore, a community-centered
environment, argue postmodems, would foster a greater sense of global community, to
which humankind belongs.
The issue o f community is even more acute in the urban context. Davey
contends that “the city is not to be understood primarily as a geographical space or as a
historical and cultural event but more as a nexus of complex human and structural
relationships.”4 In the city, the problem of loneliness and alienation is most striking.
The collapse of the relationship between the social and physical space shaped by the
forces of urbanization turns urban life, as Bauman observes, into a “socially distant yet
physically close”5 reality. “Community is in short supply in contemporary life,” Hudson
notes, especially because “more and more people are finding our world a frightening
'ibid.
2Robins, “Prisoners of the City,” 307.
3Mitchell, “Buddhist and Christian Postmodern Spiritualities,” 135.
4Davey, Urban Christianity and Global Order, ix.
5Zygmunt Bauman, Postmodern Ethics (Cambridge, MA: Blackwell, 1993), 153.
203
place in which to live and are looking for a safe haven.”1
Although urbanization tends in the long term to destabilize traditional
community and, thus, to undermine the basis on which religion can most enthusiastically
prosper, in the short term, notes Steve Bruce, the urban phenomenon “can be associated
with an increase in attachment to religious bodies.”2 In other words, the postmodern
condition can create a new role for religion in times of rapid socio-cultural change. This
will depend on the church’s willingness and expertise to engage in its mission
responsibility to reach postmodems through authentic communities in the urban context.
Summary
The rise of the city has represented a revolutionary change in the way human
beings relate to each other and to the world. In each of the phases of urban development,
city living has been viewed and experienced in different ways. From the temple city to
the urban empire, from the commercial city to the global city, the city has deeply
affected human culture and worldviews. The Industrial Revolution, however,
inaugurated a new era that profoundly affected the course of humankind. From the mid
eighteenth century onwards, the rapid growth of urban populations has transformed the
world from its rural past to an urban future. At the beginning of the twenty-first century,
for the first time in human history, half of the world’s population is urban. This trend
1Hudson, When Better Isn ’t Enough, 17.

2
Bruce, God Is Dead: Secularization in the West, 35-36.
204
does not seem to be reversible.
The late part of the twentieth century experienced the rise and establishment of
the postmodern condition, which by its nature and pervasiveness might be reasonably
viewed as an outcome of the urbanization process, and which was further pushed around
the globe through the channels of globalization. Essentially because of its centralizing
power, the strong support from urban intellectual centers, and its diverse and pluralistic
nature, the city may well be viewed as the locus of the postmodern condition.
As a direct result of the missiological shift from a church-centered mission to a
mission-centered church, and taking into consideration the context of urbanization, the
local urban church is called to be not the goal, but the primary agency in the missio Dei.
As an apostolic community, the local urban church ought to fulfill the Great
Commission—contextually and incamationally—to an increasingly urbanized and
postmodemizing Western society.
Among some of the most pressing challenges postmodernism poses for the
expansion of the gospel in the urban context are epistemological relativism and religious
pluralism. At the same time, the postmodern openness to spiritual realities and the
concern for community should be viewed as potential bridges of access to the
postmodern mentality. Chapter 5 of this study identifies and discusses crucial
implications and selected principles for the mission of the urban church to an emergent
postmodern condition.
CHAPTER V
IMPLICATIONS AND SELECTED PRINCIPLES FOR

URBAN MISSION TO AN EMERGENT
POSTMODERN CONDITION
How, then, can they call on the One they have not believed in? And how
can they believe in the One o f whom they have not heard? (Rom 10:14)
The cultural shift from the familiar territory of modernity to the unknown land of
postmodemity has serious missiological implications for the urban church. Strategy and
methods which have been effective in reaching individuals with the gospel under the
modem worldview may not be as effective in reaching individuals oriented by the
postmodern condition. The questions of today are: How do we communicate the truth
of the gospel to individuals who reject the concept of absolute truth? How do we
dialogue with spiritual people who are anti-organized religion? What are some of the
basic postmodern concepts that could be used as bridges in reaching the postmodern
mind in the urban context? To date, urban missiology has barely addressed such
questions.
The aim of this chapter is not to lay out a model, but rather to provide a
discussion of some of the most critical implications of postmodemity for urban mission
and to suggest selected principles that might be applicable to the mission of the urban
church in reaching postmodems.
205
206
Postmodern Implications for Urban Mission
The postmodern condition indeed has critical implications for missiology,1
particularly in the urban context. The urban church now faces the challenge of how to
accept the benefits of the decline of the modem worldview without falling into the
pitfalls of the postmodern condition. Among some of the most pressing implications the
urban church faces in the postmodern condition are the epistemological shift to
experience, the economic shift to consumerism, the temporal shift to the present, the
communication shift to cyberspace, and the spatial shift to the glocal.
Epistemological Shift to Experience
The current postmodern condition presents an added missiological implication to
urban mission as postmodems show interest in the realm beyond knowledge and
observation. Postmodems, Donavan and Myors contend, “are experiential rather than
cognitive.”2
As noted earlier in this study, in rejecting Enlightenment epistemology,
postmodems believe that human reason does not hold all the solutions to life’s problems.
Some aspects of truth lie beyond rational understanding and cannot be completely
understood by reason, affirm postmodems. As a result, a profound skepticism about the
capacity of the human being to know anything with certainty has led to the acceptance of
'See Tebbe, “Postmodernism, the Western Church, and Missions,” 426-429.

'y
Donavan and Myors, “Reflections on Attrition in Career Missionaries,” 51.
207
ways o f knowing other than human reason. These involve elements such as instinct,
emotion, feeling, and intuition.1 In other words, postmodems are not guided by reason
alone as previously assumed by the modem worldview, but “they also want to know how
an event or object is experienced [emphasis in original].”2 Van Gelder confirms:
The generation that is being shaped by the postmodern tmsts its feelings as much or
more than it does its thoughts. In fact, the chaotic and competing character of
numerous truth claims causes many to turn to their feelings, instincts, and intuition as
a surer and more reliable source of knowledge.. . . Postmodern persons want to
experience life as much as, or more than, they want to understand life.3
In a postmodern society, personal involvement is as important as material wealth
was for previous generations.4 Experience has become the new currency in the
postmodern economy. Nevertheless, it is important to note that this epistemological
shift does not indicate that postmodernism is irrational. Leonard Sweet asserts,
“Postmodems don’t want their information straight. They want it laced with
experience.”5 Knowledge and logic, nonetheless, still have their place but are not the
predominant theme anymore. In the past, knowledge was validated by empirical
'Smith, The End o f the World, as We Know It, 47-48. See also Brian D.
McLaren, The Church on the Other Side: Doing Ministry in the Postmodern Matrix
(Grand Rapids: Zondervan, 2000), 124.
3Van Gelder, “Postmodernism and Evangelicals,” 499.
208
experimentation. Today, personal experience is validated by knowledge.1 The
postmodern culture, as Terry Bowland points out, “has elevated experience to the
highest level of importance.”2 Consequently, decisions postmodems take, especially
among younger generations, have more to do with what they feel than with what they
know.3
Furthermore, participation and interactive experiences have become crucial
aspects in the life of emerging postmodern generations.4 This fact has profound
implications for the way postmodems learn, communicate, and interact with the world
around them. A clear example is the way home audiences are eager to participate in
television game shows, news programs, and Reality TV shows by calling or logging on
to the Internet to cast their vote or to give their opinion on the outcome of the show.5
Another example of this interactive experience comes from the business world. In the
’Kimball, The Emerging Church, 186.
2Terry A. Bowland, Make Disciples! Reaching the Postmodern Worldfor Christ

(Joplin, MO: College Press, 1999), 126.
4Jimmy Long’s book Generating Hope indicates the interaction between the
literature on postmodernism and that on the so-called Generation X. By bringing the
two analyses together, Long forms the basis for his practical proposals on how to reach
postmodems. For further details, see Jimmy Long, Generating Hope: A Strategy for
Reaching the Postmodern Generation (Downers Grove, IL: InterVarsity, 1997), 17-79.
5Kimball, The Emerging Church, 155-156. See also Bevan Herangi, “So, Like,
What’s with These Xers, Man? How Do Generation Xers Understand Themselves?” in
PostMission: World Mission by a Postmodern Generation, ed. Richard Tiplady (Carlisle,
England: Paternoster, 2002), 5-6.
209
past, to give information about a product was enough to sell it. In The Experience
Economy, however, Joseph Pine and James Gilmore endorse the importance of selling
“an experience” of a product prior to selling it. They contend, “When you customize an
experience to make it just right for an individual—providing exactly what he or she
needs right now—you automatically turn it into a transformation.” 1 It is the experience
of a product, therefore, that will produce a lasting impression that ultimately creates a
transformation in an individual.
In the context of urban mission, the epistemological shift to experience has
profound implications. Urban life is crammed with offers for different experiences and
possibilities, which in most cases simply tend to lead individuals further away from God.
Consequently, as the urban church seeks to effectively communicate with the
postmodern mind, in order to gain their attention it has to learn how to go beyond the
intellectual level. It must seriously take into consideration the dynamic relationship
between the intellectual and experiential dimensions of human life. As Bowland
prudently points out, the church has “to take into account that people in today’s
postmodern world want to experience what [it has] to offer. If they cannot experience it,
chances are they will never accept it.”
'B. Joseph Pine and James H. Gilmore, The Experience Economy: Work Is
Theatre and Every Business a Stage (Boston: Harvard Business School Press, 1999),
165.
2Ibid., 172.
3Bowland, Make Disciples, 126.
210
On the other hand, the urban church must not forget that part of the breakdown of
the modem worldview involved the dualism between thought and emotion. Both are
vital in mission, “but neither by itself tells the whole story.”1 They must be seen as
complimentary to each other and essential in proclaiming the gospel to the postmodern
mind.
The postmodern quest for experience has to some extent fuelled another issue
that carries missiological implications for the urban church: consumerism.
Economic Shift to Consumerism
Another remarkable dimension in the shift from modernity to postmodemity is

•y
the move from a culture based on production to a culture based on consumption. In the
postmodern condition, asserts Nick Mercer, “productivity has collapsed into the black
hole of consumption.”3 Although consumption can be found in all human cultures, only
in the postmodern condition does it appear as a fundamental characteristic of society.4
Jean Baudrillard argues that consumerism is a postmodern phenomenon.5 Michael
]Poe, Christian Witness in a Postmodern World, 62.
2Graham Cray, Postmodern Culture and Youth Discipleship: Commitment or

Looking Cool? (Cambridge: Grove, 1998), 4.
3Mercer, “Postmodemity or Rationality,” 325.
4Peter Corrigan, The Sociology o f Consumption (London: SAGE, 1998), 1.
5Jean Baudrillard, The Consumer Society: Myths and Structures (Thousand Oaks,
CA: SAGE, 1998), 85-86.
211
Jessup, in turn, concurs that “postmodernism shapes, forms, and characterizes
consumerism.”1 The postmodern equivalent to the Enlightenment’s motto Cogito, ergo
sum could well be expressed as, Tesco, ergo sum: “I shop, therefore I am.”2
Postmodern consumerism is marked by the constant expansion of marketing and
advertising tools in the effort to establish and control markets, and is also an active
process to create pleasure and meaning as a new source in finding one’s personal
identity. Sampson writes, “Goods are valued for what they mean as much as for their
use, and people find meaning in the very act of consumption. Advertising and product
image become goods consumed for their own sake, rather than as representative of real
products.”4 With indignation, Mercer adds,
Why do I need 83 different breakfast cereals to choose from? Why must I be
'Michael Jessup, “Truth: The First Casualty of Postmodern Consumerism,”

Christian Scholar’s Review 30 (Spring 2001): 289. Alan Storkey, in turn, asserts,
“Postmodernism is consumption. The deconstruction and fragmentation which is often
identified with changes in approaches to text and philosophy is actually buying,
advertisements, TV culture, in-your-face entertainment, shopping, pressure, thing-filled
living-—in a word, consumption. This is where the fragmentation is located and
initiated, and much of the culture merely reflects these pressures. Further, culture is in
principle fragmented because consumerism will use any cultural idiom available to
generate sales” (Alan Storkey, “Postmodernism Is Consumption,” in Christ and
Consumerism: Critical Reflections on the Spirit o f Our Age, ed. Thorsten Moritz and
Craig G. Bartholomew [Carlisle, England: Paternoster, 2000], 115, emphasis added).
■j
Mercer, “Postmodemity or Rationality,” 325.
3See Hugh Mackey, ed., Consumption and Every Day Life (London: SAGE,
1997), 1-12.
4Philip Sampson, “The Rise of Postmodemity,” in Faith and Modernity, ed.

Philip Sampson, Vinay Samuel, and Chris Sugden (Oxford: Regnum, 1994), 31.
212
wearing this season’s fashions? Why do so many millions in the West worship in the
mirrored Temples of Shopping Malls every Saturday and Sunday? Because it is in
choosing and in buying that I find identity and acceptance... .This is the illusion of
freedom which late capitalism offers us. It builds on the premise that ‘the love of
money’ is the only dynamism by which the world economy can function. So if I
cannot choose and buy, because I am ‘under-privileged’ then I must look for identity
and acceptance elsewhere, or else despair. The ‘elsewhere’ can be religion, or drugs,
sex and rock’n roll, or violence, or any mixture of these.1
Consequently, especially among the young, the way they consume is a
fundamental part of the kind of persons they are, and the kind of persons they represent
to others. Gunter and Furnham assert, “Young consumers want products and services
that are going to do something for them, make them look or feel better, have more fun
and be better accepted within their peer group.”3 Shopping malls, then, may well
symbolize a new form of urban community where ultimately people interact with each
other only in order to satisfy their addiction to buy. Cray confirms, “Consumerism has a
built-in addictive quality.. . . The desire for the ‘latest’ is continually stimulated.
Consumer-economics only work by the creation of a culture of dissatisfaction rather than
contentment.”4
In this context, the fundamental value of a postmodern consumer society
'Mercer, “Postmodemity or Rationality,” 329-330.
2Johanna Wyn and Rob White, Rethinking Youth (Thousand Oaks, CA: SAGE,
1997), 86.
3 •
Barrie Gunter and Adrian Furnham, Children as Consumers: A Psychological
Analysis o f the Young People's Market, International Series in Social Psychology (New
York: Routledge, 1998), 170.
4Cray, Postmodern Culture, 5.
213
becomes personal choice. “Choice [is] at the center of consumerism, both as emblem
and core value.”1 The basic assumption is that all people can accomplish anything they
set their mind on; it is just a matter of personal choice. In the postmodern condition,
personal choice has replaced modernity’s “progress” as the core value and belief.2 Thus,
a new shape of individualism arises, one that leads to isolation; which in turn, goes back
to consumerism as a way to suppress the negative effects of loneliness. It eventually
becomes a vicious cycle.3
Consumerism also has a spiritual—or rather an anti-spiritual— dimension. A
sociological study pointed out that
pleasure lies at the heart of consumerism. It finds in consumerism a unique

champion which promises to liberate it both from its bondage o f sin, duty and
morality as well as its ties to faith, spirituality and redemption. Consumerism
proclaims pleasure not merely as the right of every individual but also as every
individual’s obligation to him or herself.. . . The pursuit of pleasure, untarnished by
guilt or shame, becomes the new image of the good life.4
Urban churches and mission organizations must be careful not to fall in the
societal pattern of postmodern consumerism, where “the customer reigns supreme and
’Yiannis Gabriel and Tim Lang, The Unmanageable Consumer: Contemporary

Consumption and Its Fragmentations (Thousand Oaks, CA: SAGE, 1995), 27.
Cray, Postmodern Culture, 6.
See Randy Frazee, The Connecting Church: Beyond Small Groups to Authentic
Community (Grand Rapids: Zondervan, 2001), 177-179. Frazee suggests, “The more we
are obsessed about applying consumerism as a solution to our loneliness, the more it
feeds the individualism mindset” (179).
4Gabriel and Lang, The Unmanageable Consumer, 100, emphasis added.
214
products must be shaped to suit their wishes.”1 Numerous Christians living in urban
centers, unfortunately, have followed this path. Concerned with their behavior, Jimmy
Long writes, “Instead o f becoming part of one Christian community, they attend two or
more churches in a quest to have personal needs met. Thus they remain spectators or
» 0
consumers in each church.” Consequently, as urban mission aligns itself with the
consumer mentality, its methods and strategy may become increasingly based on
personal motivation.
Temporal Shift to the Present
In contrast with the pre-modem and modem worldviews—the former established
on a shared sense of belief in the authority of the past, and the latter on an ideological
confidence in the future—the postmodern condition is marked by disillusionment about
what went before and uncertainty about what lies ahead. Postmodems, writes Mark C.
Taylor, “appear to be unsure of where they have come from and where they are going.”3
Graham Cray asserts, “Postmodemity has lost the certainty of its hope for the future and
has failed to rediscover any coherent sense of rootedness in the past.”4
Since the postmodern condition tends to emphasize the present-day as the most
‘Dowsett, “Dry Bones in the West,” 459.

2
Long, Generating Hope, 97.
Mark C. Taylor, Erring: A Postmodern A/theology (Chicago: University of

Chicago Press, 1984), 3.
4Cray, Postmodern Culture, 7.
215
important dimension of human life, “now” becomes all that exists and all that matters.
Van Gelder concurs: “The perspectival character of the postmodern perspective tends to
focus attention on the ‘now’ of life as the only important reality.. . . This results in a loss
of historical perspective and awareness of the contingent character of all human
existence.”1 As a direct result, people think less in terms of the consequences associated
with their decisions and actions, thus, the concepts of morality and accountability are
deeply affected. Moreover, an unbalanced emphasis on the present dimension may lead
to critical issues about one’s personal and communal identity.3 Mercer writes:
Postmodemity espouses a new consciousness of time and space, a new way of

relating to how things were and of the spaces in which we live and interact.
Everything is in effect viewed through the timeless ‘here and now.’ There is no
history and no future. This is not the existentialist ‘now’ of self-authentication
through decision. This is an acknowledgement that all history is a history of the
present.4
One of the most critical consequences for mission arising from the excessive
emphasis on the present dimension of the human existence is that, in their search for
personal and communal identity, postmodems will attempt to define themselves through
the means of popular culture.5 Additionally, the focus on the “present” leads many
!Van Gelder, “Mission in the Emerging Postmodern Condition,” 136-137. See

also Brown, “Theology in a Postmodern Culture,” 160.
3Cray, Postmodern Culture, 7-8.
216
postmodems to experience a loss of future direction and a diminished sense of hope and
purpose, thus creating a negativistic view of human life.
In the context of urban mission, a further implication of a culture of the present
lies in the increasing use of cyberspace as a “powerful technological bridge between the
j
ephemeral and the eternal.” This appears to be an attempt to fill the vacuum caused by
an excessive emphasis on the “now” as the only vital dimension of human existence.
Communication Shift to Cyberspace
In attempting to relevantly address the postmodern condition with the gospel, the
urban church must engage in effective communication, especially because
communication has always influenced the way the church proclaims its message.2 The
Western world, however, is undergoing one of the most significant revolutions in human
history: a communications revolution.3 Technological developments in communications
have advanced with amazing speed during the last few decades with the increasing
integration of computer systems to communications media. According to Frances
Caimcross, this communications revolution “will be among the most important forces
'Tom Beaudoin, Virtual Faith: The Irreverent Spiritual Quest o f Generation X

(San Francisco: Jossey-Bass, 1998), 46.
2For an excellent exposition of the Importance of communication in the

proclamation of the gospel, see Pierre Babin and Mercedes lannone, The New Era in
Religious Communication (Minneapolis: Fortress, 1991), 70-109.
3Frances Caimcross, The Death o f Distance: How the Communications

Revolution Is Changing Our Lives, completely new ed. (Boston: Harvard Business
School Press, 2001), 2.
217
shaping . . . society in the next fifty years or so.” 1
In the modem world, communication occurred primarily through cognitive
knowledge. Words, both in oral and written forms, were the dominant medium of
communication. In the postmodern condition, communication has shifted to a more
interactive form that generates knowledge through personal participation.2
Unquestionably, this shift carries overwhelming implications for urban mission in an
emergent postmodern condition. Dmmmond asserts, “Despite the complexity of the
issue, the obstacle that communication presents to mission can be described quite simply
as the need of the church to get on the communicative wavelength of this new segment
of society.”3 In this context, cyberspace4 is becoming the postmodern communication
■j
Ibid. For instance, the impact and speed of the communications revolution is
clearly noticeable in the difference in the subtitles of a previous edition of The Death o f
Distance, published just four years earlier: Frances Caimcross, The Death o f Distance:
How the Communications Revolution Will Change Our Lives (Boston: Harvard Business
School Press, 1997).
2Webber, Ancient-Future Faith, 24.
3Lewis A. Drummond, Reaching Generation Next: Effective Evangelism in

Today’s Culture (Grand Rapids: Baker, 2002), 120.
4For the purpose of this study, cyberspace refers to the Internet and the World
Wide Web. Although both the Internet and the World Wide Web arose in the late 1980s
and early 1990s, these new communication media can be seen as a continuation of two
older technological advancements: the personal computer and the video game. The first
generation of postmodems grew up interacting with these machines, and their fast
adaptation to cyberspace is directly linked to this technological experience. See
Beaudoin, Virtual Faith, 42-45.
218
mechanism per excellence, especially because of its strong influence on postmodems.1
As a paramount component of the current communications revolution, the
development of cyberspace has increasingly been recognized as “one of the greatest
inventions in the history of civilization.”2 Never before has any new invention come
from “obscurity to global fame” so rapidly. Cyberspace, Caimcross affirms, offers “a
world in which transmitting information costs almost nothing, in which distance is
irrelevant, and in which any amount of content is instantly accessible.”4 Furthermore,
cyberspace is seen as a powerful tool for social change among postmodems.5 Rob
Weber asserts:
The amount of information we receive and the different opportunities for

experience increase dramatically every day. It is amazing how much information is
presented to us on a regular basis.. . . Access to almost all cultures, philosophies,
religious systems, and special interest groups are just a few clicks away. The
Internet is not simply a passive source of information (waiting for us to go to it); it is
coming to us through the push of ‘spam’ e-mail and info tracing and pop-up ads. We
are awash in a storm of stories, images and information.6
'ibid., 56-58.
'y
Sweet, Postmoderns Pilgrims, 115.
3Caimcross, Death o f Distance, completely new ed., 75.
4ibid„ 76.
5See Leonard Sweet, Brian D. McLaren, and Jerry Haselmayer, A Is for

Abductive: The Language o f the Emerging Church (Grand Rapids: Zondervan, 2003),
155-156.
6Rob Weber, Visual Leadership: The Church Leader as ImageSmith (Nashville:

Abingdon, 2002), 27.
219
Cyberspace embodies the postmodern ethos in at least two ways. First, it creates
a virtual reality, where the postmodern spirit of fiction blurred with reality is easily
achieved. In virtual reality, there are no temporal or spatial barriers; and anyone can be
anywhere at any time.1 Second, it answers one of the main desires of individuals who
search for a virtual reality experience: speed. The quest for a “perfect” speed in the
cyberspace environment, asserts Beaudoin, “would guarantee the most ‘real’ simulation
possible and would therefore enable full presence in a realm that lies beyond the limits
of reality.”2
Therefore, in an urbanized and postmodemizing society, the urban church must
be open to cyberspace as a new delivery system of information. But at the same time,
the urban church must be aware that the more connected people become electronically,
the more disconnected they become personally.3 In the postmodern quest for an online
experience to satisfy the loneliness of an offline existence, it is the responsibility of the
urban church to provide options and direction for social relationships in cyberspace,
which, according to Sweet, “modems cannot even begin to comprehend.”4 Additionally,
as bits of cyberspace proliferate throughout the globe, the spatial dimensions of the local
!See Mercer, “Postmodemity or Rationality,” 323.
2Beaudoin, Virtual Faith, 86-87.
4Sweet, McLaren, and Haselmayer, A Is fo r Abductive, 156.
220
and the global merge even closer into one another.1
Spatial Shift to the Glocal
Another significant implication to urban mission in a postmodern society comes
with the widespread impact of globalization:2 the concept of glocality. Glocality
designates the interaction between global influences and the emphasis on the local.
William Lim writes,
The concept of glocality embraces and defines both the local and global. It requires
continuous interactions of both local and global and their frequent merging of
boundaries.. . . Glocality covers a wide range of concerns from poverty, the
environment and quality of life, to problems relating to subaltemization, as well as
new directions in urbanism, architecture and the arts. The driving force is creative
rebelliousness with strong commitments to social justice. The solution is pluralistic
and its main characteristic is tolerance of differences.3
While the general impact of glocality is still to be fully felt, its emergence cannot
be denied. Robert Jeffery notes,
’Beaudoin, Virtual Faith, 57.
describing the impact of globalization on Western culture, Samuel Escobar

writes, “Because of the expansion of Western culture during the nineteenth and twentieth
centuries, through media and education for instance, any university graduate in any part
of the world today has assimilated core elements from that Western culture. The
technology that is part of our globalized world has Westernized habits, ways of relating,
ways of moving around and communicating worldwide. Consequently, the cultural
characteristics that embody the trends we call postmodern . . . are spreading all over the
world, and in many places different cultures coexist and interact in a process of
transition” (Escobar, The New Global Mission, 71). See also Thomas L. Friedman, The
Lexus and the Olive Tree: Understanding Globalization (New York: Anchor, 2000),
236-239.
Lim, Alternatives in Transition, xv.
221
As the world gets smaller there is a strong attempt to reassert the local, the tribal, and
the distinctive culture, albeit in a different form.. . . Globalization thus does not
undermine distinctive cultures; rather it gives them a new significance. There is
more pressure to assert the local and the distinctive.1
Postmodems recognize that in a global community, the local identity cannot be
neglected.2 This fact is noticeable in trends such as fashion, entertainment, and music,
where there are strong links between the local and the global, thus reinforcing the idea of
glocality. Emerging postmodern generations are locally sensitive as well as globally

■>
aware. “No longer do they perceive things only according to their local context,”
asserts Kimball.
The implications of glocality in the context of urban mission to a postmodern
condition are significant. The urban church needs to learn how to communicate with the
postmodern mind with a local awareness and global consciousness at the same time.
Andrew Davey concurs: “The strengths of the church must lie in its ability to hold the
'Robert M. C. Jeffery, “Globalization, Gospel, and Cultural Relativism,” in A

Scandalous Prophet: The Way o f Mission after Newbigin, ed. Thomas F. Foust (Grand
Rapids: Eerdmans, 2002), 195.
2Iim Chester points out that “the forces created by globalization are a new reality
with which the church must contend. In an integrated, liberalized global economy
decisions about a factory in Mexico City may be made in Geneva. Market shifts in
London can affect rural economies in India. The speed of the new information and
communication technologies amplify this process of global cause and affect while at the
same time accelerating its pervasiveness. With this economy globalization comes a
cultural globalization, especially so in the fast-growing urban centers of our world. We
are heading for a situation in which urban dwellers the world over will have more in
common with each other than they do with rural dwellers in their own countries”
(Chester, “Christ’s Little Flock: Towards an Ecclesiology of the Cross,” 17-18).
3Kimball, The Emerging Church, 75-76.
222
local and global in its own dynamic tension, as it seeks the practice o f human freedom in
the presence of God in whatever human arrangements it encounters at local, national,
regional, and global levels.”1
The urban church needs, therefore, to understand and realize its responsibility
and potential as it connects and affirms the communities and individuals in the local and
global elements of the postmodern condition. A determined effort on the part of the
church will allow it to become a community of people who demonstrate interest with the
glocal concerns of postmodems. Here, the urban church has the opportunity and
responsibility of expressing its global nature in the context of a local community. This is
also a powerful way to connect with the postmodern mind.
In the second part of this chapter, suggested principles for a postmodem-sensitive
urban mission are addressed.
Suggested Principles for a Postmodern-Sensitive U rban Mission
As the gap between cross-cultural missionaries and the culture intended to be
reached can only be bridged by careful use of communication, if the urban church is to
be successful in communicating the gospel to postmodems, it is essential to understand
the postmodern outlook and some of the principles that may be used to bring about a
!Davey, Urban Christianity and Global Order, 39.
2Robert E. Webber, Ancient-Future Evangelism: Making Your Church a Faith-

Forming Community (Grand Rapids: Baker, 2003), 133.
223
dialogue.1 This last section recommends selected principles that should be taken into
consideration in a postmodem-sensitive urban mission. Among them are the communal,
experiential, ancient-future, integrational, and storytelling principles.
Communal Principle
Nearly fifteen years ago, reflecting on the 1989 conference of the WCC’s
Commission for World Mission and Evangelism in San Antonio, Texas, missiologist
David Bosch observed the emergence of the theme of community declaring that “the
search for community will turn out to be a major missiological theme” in the years to
2 *
come. With the emergence of the postmodern condition in mind, Bosch reinforced his
argument in Transforming Mission, asserting that “it is the community that is the primary
•j
bearer of mission.” In addition to that, at the end of his posthumously published book
on missiology for Western culture, Bosch wrote:
The question about the feasibility of a missionary enterprise to Western people

hinges on the question of the nature and life of our local worshipping communities
and the extent to which they facilitate a discourse in which the engagement of people
V an Gelder affirms, “Possible bridges are available to those who would be

missionaries to persons living within the worldview of postmodernism. Looking for
such bridges is a sound missiological principle, and the history of missions is filled with
examples of how this has worked over the centuries” (Van Gelder, “From the Modem to
the Postmodern in the West,” 37).
■j s
David J. Bosch, “Your Will Be Done? Critical Reflections on San Antonio,”
Missionalia 17 (August 1989): 137.
-5 #
Bosch, Transforming Mission, 472, emphasis in original.
224
with their culture is encouraged.1
On the other hand, the recognition of the failure of the modem cult of the
individual has also given rise to the awareness of the importance of community.
Scholars have come to realize the need to better understand the relationship between the
individual and social aspects of the human existence.2 In what seems a contradiction,
postmodems want to have individualistic freedom, but in the context of community.
Leonard Sweet points out this paradox, asserting that “the pursuit of individualism has
led us to this place of hunger for community.”3 Van Gelder adds,
Persons shaped by the postmodern perspective tend to be on a journey that is seeking

community. The promise of the Enlightenment to produce an emancipated freedom
for the self-authenticated, rational individual has become the iron cage of
individualism in the postmodern world. Any sense of personal identity or meaning
has collapsed. The result for many has been a renewed desire to discover, locate,
and belong to community. A natural bridge exists for the gospel to be proclaimed by
an inviting Christian community that knows how to accept people where they are.4
In other words, the postmodern generation is more open to relationships than
ever before, moving away from the individualism of the Enlightenment-shaped modem
worldview into a postmodern communal attitude. In this context, and viewed from an
urban mission perspective, the postmodern quest for relationships is one of fundamental
1Bosch, Believing in the Future, 60, emphasis added.
2Stanley J. Grenz, “The Community of God: A Vision of the Church in the

Postmodern Age,” Crux 28 (June 1992): 20.
3Leonard Sweet, “The Quest for Community,” Leadership Journal 20 (Fall

1999): 34.
V a n Gelder, “From the Modem to the Postmodern in the West,” 38.
225
importance. As urbanization and globalization have their effect on the society, most city
dwellers live in multiple cultural worlds, with multiple identities, and participate in
multiple communities. Even so, in most cases, their participation in such communities
might be superficial and/or meaningless.
The Search to Belong
The postmodern condition has been marked by the effects of dysfunctional
family circumstances, which have largely led younger postmodern generations to search
for alternative places to belong.2 In most cases, this is a search for roots, a search for
1Celek and Zander point out the fact that the dissolution of family values has led
the emerging postmodern generation to feel alone, abandoned, and alienated. See Tim
Celek and Dieter Zander, Inside the Soul o f a New Generation (Grand Rapids:
Zondervan, 1996), 25-26. See also Todd Hahn and David Verhaagen, GenXers after
God: Helping a Generation Pursue Jesus (Grand Rapids: Baker, 1998), 15-21; Idem,
Reckless Hope: Understanding and Reaching Baby Busters (Grand Rapids: Baker,
1996), 35-43.
■y
According to Myers, belonging happens when individuals “identify [themselves]
with another entity—a person or organization, or perhaps a species, culture, or ethnic
group” (Joseph R. Myers, The Search to Belong: Rethinking Intimacy, Community, and
Small Groups [Grand Rapids: Zondervan, 2003], 25). For instance, the popularity of the
sitcom Friends, as one of the five most-watched TV shows of all time, clearly
demonstrates how the search to belong is an important issue in the postmodern
condition. Commenting on the success of this TV program, Grenz asserts: “Through
thick and thin, good times and bad, these friends laugh with each other, hurt for each
other and support one another. But above all the friendship they share gives meaning to
their lives. The central message of the series is captured in the program’s theme song,
T il Be There for You,’ which expresses candidly the [postmodern] experience, namely,
that the reality of life is a far cry from our anticipations.. . . The chorus, however,
expresses the antidote for the aloneness, suffering and brokenness of life. Each member
of the little circle o f friends promises to be ‘there’ for the other, because—to cite the last
line of the song—you’re there for me, too.’” (Stanley J. Grenz, “Belonging to God: The
226
family and friends.1
Ultimately, postmodems hope to find what can satisfy their deepest yearning: a
place where they can belong and be accepted. Furthermore, it seems that the collapse of
the modem worldview has actually created a longing not just for community, but for
'y
intimacy, a context where people can be accepted and valued as they are. On the other
hand, postmodems often enter into relationships that assure them a sense of belonging,
but in the end only increase their feeling of despair and alienation. For instance, it is not
surprising that younger people are obsessed with sex since it provides the chance for
physical intimacy and excitement without the risks of emotional hurt that come from
commitment and vulnerability.3
The intimacy postmodems are looking for has a horizontal dimension toward
human relationships and a vertical dimension toward the sacred or the spiritual.4 From
Quest for a Communal Spirituality in the Postmodern World,” Asbury Theological

Journal 54 [Fall 1999]: 48).
'Kermon L. Callahan, Effective Church Leadership: Building on the Twelve Keys

(San Francisco: Harper & Row, 1990), 102.
'y
See Long, Generating Hope, 137.
-2
In Prozac Nation, an autobiography, Elizabeth Wurtzel recounts her teenage
sexual promiscuity as a way of escaping from loneliness and rejection. For instance, in a
revealing paragraph she admits she thanked God for the amazing gift of being able to
give and receive sexual pleasure. See Elizabeth Wurtzel, Prozac Nation: Young and
Depressed in America (New York: Riverhead, 1995), 59.
4Robert Wuthnow, Sharing the Journey: Support Groups and America’s New
Quest fo r Community (New York: Free Press, 1994), 51.
227
the perspective o f Christian mission, therefore, the postmodern quest for spirituality is
ultimately the search for a relationship with God, which in turn, can be satisfied by the
experience of belonging to the community of God’s followers—the church.1
The Urban C hurch as a Community of Belonging
The urban church is the Christian community appointed by God to carry out His
mission to the urban centers of the world. As such, it plays a crucial role in the
fulfillment of the postmodern quest to belong. Hunsberger writes: “The recovery of
being community is fundamental for the church at the present time. The new arising
generation certainly will not tolerate anything less.”2 Grenz, in turn, argues that “the
transition to a postmodern age demands that we rethink the nature of the church—that
we seek a renewal of our vision of who we are as the community of God.”3 For that, it is
essential that the church come to understand not only its intrinsic missionary nature,4 but
also its communal identity.
However, especially because of the growing indifference with institutionalized
religion, postmodems are looking for a community to belong to before they find a
message to believe in. Richard Rice declares: “Belonging is the most important element
1Grenz, “Belonging to God,” 46.
2Hunsberger, “The Church in the Postmodern Transition,” 97.
3Grenz, “The Community of God,” 20.
4See Blauw, The Missionary Nature o f the Church: A Survey o f the Biblical
Theology o f Mission, 119-126.
228
in the Christian life. It takes priority over believing and behaving. Beliefs and practices
are essential to Christian experience, of course, but its central feature, the most important
and comprehensive element, is sharing in the life of the community.” 1
In community, therefore, postmodems may experience beliefs to which they are
exposed. Then, they may decide to affirm those beliefs publicly and to follow Christ
intentionally. In the meantime, they are looking for an accepting, secure place to expand
their own identity in the context of community.2 With the concept o f Christian
community in mind, the mission of the church to postmodern urban individuals must
have a different methodology and focus. The urban church needs to employ a much
more relational approach, an approach that, according to Kimball, “will rebuild trust and
•5 a
point to Jesus as the only one who can always be trusted.” Commenting on the
importance of a proper approach in developing a real Christian community, Rice
contends,
If belonging is primary to our understanding of Christianity, however, then the

basic purpose of evangelism is not to persuade people to change their ideas or their
actions. Its goal is to incorporate them into the Christian community, to share with
them the rich blessings of Christian fellowship. Once we are clear that belonging is
our primary goal, we may show that it includes believing and behaving, but we will
not make change in belief and behavior an end in itself.4
'Richard Rice, Believing, Behaving, Belonging: Finding New Love fo r the

Church (Roseville, CA: Association of Adventist Forums, 2002), 204.
2Richardson, Evangelism Outside the Box, 99-100.
3Kimbail, The Emerging Church, 81.
4Rice, Believing, Behaving, Belonging, 121.
229
Therefore, if taken seriously, the development of an authentic Christian
community, through the local church, will be the basic relational foundation for urban
mission and the basic framework for ministry in a postmodern environment.
Experiential Principle
As already mentioned in chapter 4 of this study, the quest for experiential
spirituality is one of the characteristic trends in the Western world at the beginning of the
twenty-first century.1 Postmodems, asserts Sweet, “are hungry for [spiritual]

•j
experiences.” However, this apparent interest in spiritual issues tends to have more to
do with one’s personal feeling rather than interest in spiritual truths. Postmodems may
be very interested in exploring the things that trouble them in their hearts, but they may
not be so interested in developing beliefs for their mind.
The urban church, therefore, ought to take into consideration the development of
spiritual experiences that are tangible and real. Sharing our own experience of God may
be more effective than trying to convince people they must believe in Jesus or in the
Bible. Thus, as Richardson vehemently points out, for the postmodern mind “experience
comes before explanation.” However, it is important to emphasize that experience does
not suppress explanation. It merely comes before. A postmodem-sensitive approach to
’See Sweet, “The Quest for Community,” 33.

•j
Sweet, Postmoderns Pilgrims, 49.
3Richardson, Evangelism Outside the Box, 51, emphasis in original.
230
urban mission should not become anti-intellectual and totally renounce what has been
achieved by the Enlightenment-based modem worldview. Grenz asserts,
No experience occurs in a vacuum; no transformation comes to us apart from an

interpretation facilitated by the concept—the ‘web of belief— we bring to it. To the
contrary, experience and interpretative concepts are reciprocally related. Our
concepts facilitate our understanding of the experiences we have in life, and our
experiences shapes the interpretative concepts we employ to speak about our lives.1
In this new context for mission, the local urban church ought to provide the
environment in which sharing one’s personal experience of God may be discerned in a
tangible way. To this end, in an increasingly image-driven Western society, a
multisensorial experience of God can be of profound relevance to the postmodern mind.
The Search for Visual Experience
The rise of visual, symbolic, and interactive forms of communication is of great
significance to the mission of the church in the emerging postmodern condition.2 While
in the modem world the main processes of communication were word-based, in the
postmodern condition they are image-driven.3 As business gum Peter Drucker points
out, “Three hundred year ago, Descartes said: T think therefore I am.’ We will now
have to say also: T see therefore I am.’ Since Descartes, the accent has been on the
1Grenz, Primer on Postmodernism, 169. Van Gelder concurs that this

“experiential encounter needs to be balanced with an intelligible understanding of the
faith” (Van Gelder, “Postmodernism and Evangelicals,” 499).
2See Webber, Ancient-Future Faith, 133.
3See Sweet, Postmoderns Pilgrims, 86.
231
conceptual. Increasingly we will balance the conceptual and the perceptual.”1
Thus, in a postmodern urban context, aesthetics has become the new “language
of power.”2 Postmodems, contends Rodney Clapp, “increasingly turn away from the
printed word and books, and turn to the power of the photographed, televised and
digitalized image.”3 Mitchell Stephens, in turn, affirms that image “has the potential to
take us to new mental vistas, to take us to new philosophic places, as writing once did, as
printing once did.”4 Writing about the power of video imaging, Stephens adds:
In the sixteenth century the French writer Rabelais exclaimed, ‘Printing .. . is now in
use, so elegant and so correct, that better cannot be imagined.’ Almost half a
millennium has passed. My contention, simply stated, is that we are finally ready to
imagine better, that once again we have come upon a form of communication
powerful enough to help us fashion new understandings, stronger understandings.5
Jim Wilson points out that in this new cultural context postmodems who search
for a spiritual experience are not “‘word’ people who are looking for reasons to believe
or principles to follow—they are ‘image’ people who long to synchronize their soul with
'Peter F. Dmcker, The New Realities: In Government and Politics, in Economics

and Business, in Society and Worldview (New York: Harper & Row, 1989), 264.
2Sweet, Postmoderns Pilgrims, 93. See also Mark Miller, Experiential

Storytelling: (Re)Discovering Narrative to Communicate God’s Message (Grand Rapids:
Zondervan, 2004), 55.
3Rodney Clapp, Border Crossings: Christian Trespasses on Popular Culture and

Public Affairs (Grand Rapids: Brazos, 2000), 102.
4Mitchell Stephens, The Rise o f the Image, the Fall o f the Word (New York:
Oxford University Press, 1998), xii.
5Ibid.
232
God’s will through beauty, rhythm and intuition. They prefer the ‘picture’ to the
‘thousand words.’”1
In the emerging postmodern culture, therefore, the use of metaphors and the
search for visual concepts are primary elements in the process of communication, in the
same way principles and cognitive propositions were to the modem era. Sweet concurs,
“Propositions are lost on postmodern ears; but metaphors they will hear, images they
will see and understand.”
In the present image-driven environment, however, the church by and large has
not begun to address this communication trend adequately.3 Unfortunately, the mission
of the church to postmodern cultures has faced serious setbacks for its inability to adapt
its methods to this new trend. In most cases, urban churches are still addressing
postmodems in the traditional manner, by insisting on the use of words alone. Leonard
Sweet and Brian McLaren admit:
The church has an image problem. In an image-Is-everything culture where images

have supplanted words as the cultural vernacular, the church is heavily Togocentric’
(i.e., word-based), nervous around images, and alienated from its own image-rich
pedigree. This contrasts with the fact that even children today are extraordinarily
learned within a visual tradition.4
1Jim L. Wilson, Future Church: Ministry in a Post-Seeker Age (Littleton, CO:

Serendipity, 2002), 24.
2Sweet, “The Quest for Community,” 34. See also Sweet, McLaren, and
Haselmayer, A Is for Abductive, 155.
3See Dowsett, “Dry Bones in the West,” 458.
4Sweet, McLaren, and Haselmayer, A Is fo r Abductive, 154-155.
233
Since the emerging postmodern condition produces a generation who learn
visually via television, films, and the internet, the church must become three-
dimensional in its teaching methods, incorporating visual elements not as a substitute for
words but in support to words.1 These new ways of communicating, asserts Stephens,
•j
“must be claimed as a distinct visual method for sharing the Gospel.”
The lesson for the church is straightforward: images create emotions, and
postmodern generations will respond to the experience they generate.3 Anderson points
out, “The old paradigm taught that if you have the right teaching, you will experience
God. The new paradigm says that if you experience God, you will have the right
teaching.”4 In the postmodern condition, therefore, truth is also expressed in images.5
Nevertheless, sight is only one of the elements postmodem-sensitive churches
should take advantage of in providing an experiential encounter with God. Increasingly,
some urban churches have employed what has been called a “total” or “multisensorial”
experience in their worship gatherings in order to attract postmodems to the gospel
’Kimball, The Emerging Church, 188.
2Stephens, The Rise o f the Image, the Fall o f the Word, xii.
4Leith Anderson, A Church fo r the 21st Century (Minneapolis: Bethany, 1992),

21.
5Guder, Missional Church, 37. That is probably one of the main purposes behind
the output of MTV and the movie industry in their attempt to experientially provide
“answers” to the questions postmodems are now asking. See Drane, Cultural Change
and Biblical Faith, 154; and Sweet, “The Quest for Community,” 34.
234
message.
The Urban Church as a Multisensorial

Experience
Human beings were created by God with the ability to experience the world
around us through our five senses. In the context of worship and adoration, Kimball
contends, “God created us as multisensory creatures and chose to reveal himself to us
through all of our senses. Therefore, it’s only natural that we worship him using all of
our senses.”1 This fact is even more significant in the postmodern condition.
Postmodems are looking for a spiritual involvement that goes beyond mere
9 -2
entertainment; they are seeking for a spiritual experience that engages all the senses.
For this reason, multisensorial worship experiences are extremely attractive to the
postmodern mind. Postmodern generations, affirms Kitchens, “are not interested in a
‘from the neck up’ . . . worship that may once have appealed to the modem Christians.”4
Simply put, they want to experience and feel God’s presence in worship. Hudson
asserts, “Worship in the modem era often focused on learning about God. In the
postmodern era worship focuses on experiencing God. Postmodems see worship as a
'Kimball, The Emerging Church, 128.
Celek and Zander, Inside the Soul o f a New Generation, 67.
See Kitchens, The Postmodern Parish, 51.
4Ibid„ 50-51.
235
matter of the heart, not the head.”1
Throughout Scripture, God used multisensorial events to enhance verbal
teaching. The biblical worship experience—as represented both in the Old Testament
sanctuary and in the temple in Jerusalem—was much more than just listening to the
words of a message being delivered. These worship experiences portrayed graphic
representations of color, taste, smell, space, and action in worship (i.e., Exod 25-28;
Num 16; Luke 1:9-10). In Rev 4, for instance, “the language used invokes emotion and
mood by its aesthetic description of God’s throne in heaven.”3
In practical terms, multisensorial worship includes seeing, hearing, tasting,
smelling, touching, and experiencing. In the quest to provide an environment in which
an experiential/multisensorial experience of God is achievable, emerging postmodem-
sensitive churches should involve reflection, silence, singing, preaching, and the use of
the arts in their worship celebrations.4
'Hudson, When Better Isn ’t Enough, 66.
2KimbaJl, The Emerging Church, 188.
3Dan Kimball, The Emerging Worship: Creating Worship Gatherings fo r New

Generations (Grand Rapids: Zondervan, 2004), 81.
4For additional information on the practical aspects of planning and creating a

multisensorial worship experience, see Kimball, The Emerging Church, 155-178;
Kimball, The Emerging Worship, 99-113; Kim Miller, Handbook fo r Multi-Sensory
Worship (Nashville: Abingdon Press, 1999), 13-34; Michael Slaughter, Out on the Edge:
A Wake-up Call fo r Church Leaders on the Edge o f the Media Reformation (Nashville:
Abingdon Press, 1998), 13-29; and Len Wilson, The Wired Church: Making Media
Ministry (Nashville: Abingdon Press, 1999), 18-36.
236
Ancient-Future Principle
Another significant trend that has emerged among postmodem-sensitive churches
is a re-incorporation of ancient Christian thought and practices in contemporary religious
expressions. In England, this approach is called “radical orthodoxy.” In New Zealand
and Australia it is described as “alternative worship.” In North America it is identified
as “ancient-future faith.”1 According to Robert Webber—one of the main advocates of
the ancient-future principle-—the primary presupposition behind this new trend lies in the
fact that “the road to the future runs through the past.” In other words, it is an attempt
to re-introduce classical Christianity In the context of the emerging postmodern
condition.
The initiative to draw from early Christianity in order to revive the church’s
presence in contemporary cultures is not a new development. The same happened
during the Protestant reformation of the sixteenth century.3 Nevertheless, the
Reformation witnessed a massive reaction against the sumptuous symbolism of the
2Webber, Ancient-Future Faith, 7. Doug Pagitt concurs with Webber asserting

that “our current and future vision for the church cannot be formed without a sense of
the visions of the past. It is through our historical community that we are reminded,
guided, taught, and led in the ways of God. We are compelled to enter into the context
of those who have served, loved, and believed before us. Therefore we must always
ground ourselves in the history and traditions of the Christian community that have come
before us” (Doug Pagitt, Reimagining Spiritual Formation: A Week in the Life o f an
Experimental Church [Grand Rapids: Zondervan, 2003], 28).
237
Catholic Church, and as a direct consequence, “the baby was thrown out with the bath
water and symbolism and full sensory worship was totally rejected instead of being re
invented.”1 Stetzer points out that, “in many ways, the postmodern desire is to mimic
the action of the Reformation but not its essence. A recovery of the experiential faith of
the past with its sacred symbols and shared doxology unite individuals in a way that is
unfamiliar to an individualistic society.”2
The pursuit for the meaning and significance of life, in the midst of the
fragmentation and isolation characteristic of Western urban societies, has opened the
door to a re-discovery o f classical Christianity. As a result, Webber asserts that “the
kind of Christianity that attracts the new generation of Christians and will speak
effectively to a postmodern world is one that emphasizes primary truths and authentic
• T »
embodiment,” as experienced in the ancient traditions of the early church.
The Search for Meaning
In an increasingly pluralistic and dynamic urban society, a sense of rootlessness
and anxiety has contributed to the search for a sense of meaning, especially among
younger postmodern generations.4 As a direct result, this pursuit for meaning has
Stetzer, Planting New Churches in a Postmodern Age, 147.
2Ibid.
238
attracted postmodems to ancient liturgical practices of spirituality; a return to tradition,
not traditionalism.1 The postmodern rejection of institutionalized religion plainly
opposes the dry formality and incomprehensible language of the church’s traditionalism;
however, at the same time, postmodems seek to rediscover the spiritual elements of the
ancient Christian tradition. Gibbs points out, “This attraction is highlighted by the desire
of young people to establish deeper roots to compensate for the transience and
fragmentation of the world in which they grew up.”2
The association with the stabilizing value and richness of Christian tradition—
especially when reinforced in multisensorial experiences—brings postmodems to the
point in which they may engage in the journey to know Christ and experience the claims
of Christianity, as they search for meaning and truth for their own lives.3 The attraction
that ancient spiritual disciplines and symbols have on the postmodern mind may be an
effective element in communicating relevance in the gospel message, especially among
younger generations.4
^bid. Contrasting “tradition” with “traditionalism,” historian Jaroslav Pelikan

points out that “tradition is the living faith of the dead, [and] traditionalism is the dead
faith of the living” (Jaroslav Pelikan, The Vindication o f Tradition [New Haven, CT:
Yale University Press, 1984], 65).
3Stetzer, Planting New Churches in a Postmodern Age, 147.
4See Tony Jones, Soul Shaper: Exploring Spirituality and Contemplative

Practices in Youth Ministry (Grand Rapids: Zondervan, 2003), 4-7.
239
The Urban Church as an Ancient-Future

Community
In many similar ways with the contemporary postmodern condition, classical
Christianity was shaped in a pluralistic, pagan, and relativistic society. Within the
present-day urban Western context, the modem church has failed to respond to many
questions postmodems have. The contemporary interest in tradition and symbolism,
however, is one of the marks of the postmodern turn to spirituality, and to a more
traditional perspective of the church.1 Kimball writes:
The postmodern world is a rich cultural context for the recovery of a classical
view of the church.. . . The philosophical shift from reason to mystery provides an
opening to the discussion of a supernatural view of the church connected with the
work of Christ. The shift from individualism to community is a cultural change that
permits us to speak once again of the significance of the church as a reflection of the
eternal community God expressed in the Trinity; the emphasis in communication
theory and a language of images and metaphors allow us to recover the biblical
images and historic marks of the church.2
For emerging postmodern generations, symbols are new and meaningful,3 and
because of their visual emphasis, symbolic forms of communication have become an
essential aspect to the postmodern way of thinking.4 Webber adds:
The role of symbolism in a postmodern world is not to re-create the ceremonial
!See Jonny Baker, Doug Gay, and Jenny Brown, Alternative Worship: Resources
from andfor the Emerging Church (Grand Rapids: Baker, 2004), 27-28; and Kimball,
The Emerging Church, 26.
'y
Webber, Ancient-Future Faith, 91.
240
symbolism of the medieval era, but to understand and apply the symbolism of
atmosphere such as the sense of awe and reverence, to recover the beauty of space
and the symbolic actions of worship, and to restore the sounds of music and the
sights of the arts. For in these symbolic ways God’s presence and truth are mediated
to us. In these symbolic actions we take the known and lift into the unknown so that
it is returned to us as the mystery of the transcendent.1
To this end, postmodem-sensitive urban churches may employ the practice of
relevant ancient forms of worship, such as the revival of the understanding and teachings
about Jewish roots of the Christian faith. For instance, some of these churches have
included a Passover Seder as part of their worship calendar year, taking advantage of this
opportunity to teach some aspects of Old Testament practices to emerging postmodern
generations.2
Integrational Principle
The modem era divided every aspect of human life into specialized areas,
resulting in a fragmented and disconnected society. This division is even more visible in
an urbanized, postmodemizing society. Urban dwellers lost the sense of the whole—
how everything relates to everything else. On the other hand, human beings were
created as whole persons, with physical, mental, and spiritual dimensions. For this
reason, postmodems place a great deal o f importance on approaching human life as a
whole, as they seek to involve every dimension of human life in their personal
experience. Poe contends, “Postmodemity has rejected the segmentation of knowledge
'ibid., 107.
2Kimball, The Emerging Worship, 93.
241
and the segmentation of experience. Integration and holistic thinking have become
hallmarks of the emerging postmodern mind.”1 Postmodems long for this kind of
integration. Truth as a mere philosophical and conceptual notion, detached from feeling
'j
and action, is meaningless to them.
As a direct result—especially because of the intrinsic connection between the
dimensions of human life—not addressing the integration o f all of the human
dimensions carries serious consequences to urban mission endeavors in the postmodern
condition. Claerbaut asserts:
Deprivation in any of these dimensions has a deadening effect on the other, since
all parts are interrelated and interactive. Suffering physically makes it difficult to
function well psychologically. Severe emotional disabilities are sometimes
translated into physical disabilities. A spiritually sterile life is often revealed in
depression and a low energy level. Just as theologically we cannot divide people
into component parts, so also in ministry we must not dissect but rather serve whole
persons. The soul without the body is a ghost; the body without the soul is a corpse.
In fact, only a holistic approach to ministry can satisfy biblical directives and the
needs of the city.3
Therefore, an integrational approach to mission becomes a primordial element in
addressing the longings of urban dwellers who have increasingly been affected by
postmodern concepts. This approach, however, cannot be disassociated from the
'Poe, Christian Witness in a Postmodern World, 28. Grenz agrees with Poe:
“The quest for a cooperative model and an appreciation of non-rational dimensions of
truth lend a holistic dimension to the postmodern consciousness.. . . Postmodems do not
seek to be wholly self-directed individuals but rather ‘whole’ persons” (Grenz, Primer
on Postmodernism, 14).
2Richardson, Evangelism Outside the Box, 46.
3Claerbaut, Urban Ministry, 17.
242
genuine presence of the urban church in community concern. Only when the church is
real and present, a basic characteristic that postmodems are looking for, will authenticity
be revealed.
The Search for Authenticity
Authenticity is indispensable for emerging postmodems and it only becomes a
reality when the church is real and present. This “presence” is what missiologists refer
to as incamational ministry, which means that the church must become part of the
community it seeks to reach.1 The church must be sensitive to postmodems, willing to
meet them on their own territory and ready to communicate the gospel in a way they can
understand. Stetzer writes, “We must go to postmodems in order to reach them. We
must live in their neighborhoods, eat at their restaurants, and shop at their stores. Living
in Christ must become a daily reality.” In the context of the postmodern condition,
however, real presence is hardly achieved without a relationship of trust within the urban
church.
Because of their skepticism towards authority and authority structures,
’For a brief review on the incamational element of urban mission, see the section
entitled “Incamational Urban Mission” in chapter 4 of this study. See also Hiebert and
Meneses, Incamational Ministry, 325-362; Ron Powell, “The Ministry of Presence: An
Ancient Strategy to Reach a Post Modem Generation,” Eastern Journal o f Practical
Theology 11 (Fall 1997): 7-18.
2Kimball, The Emerging Church, 8.
Ed Stetzer, Planting New Churches in a Postmodern Age (Nashville: Broadman

& Holman, 2003), 141.
243
postmodems must see the claims of Christianity through individuals who may gradually
earn their trust and respect.1 Bevan Herangi, a young man modeled after a postmodern
culture, contends, “Even if it means a painful experience, we must know the truth.
Unlike other generations that swept a lot of misdemeanors under the rug, we want to
face the facts. We don’t just believe what people say, we wait and see what they live.”2
In a similar vein, Smith asserts that postmodems “simply want to see a real, honest-to-
goodness Christian, someone who truly follows the merciful, compassionate, healing
example of Jesus Christ.” They are in quest of individuals and communities who are
genuine and authentic. Tabb confirms,
The primary method by which we can fulfill our mission and make Christ known to a
postmodern world is by becoming painfully authentic. We have to be real before our
words will mean a thing. Even then the message of our life must be much louder
than the words coming out of our mouths.4
Engaging postmodems begins with taking their questions and reservations
seriously.5 The main question in their mind is no longer “Is it true?” but rather, “Is it
real?”6 As Jim Wilson contends, postmodems strive for “authentic community and
2Herangi, “So, Like, What’s with These Xers, Man?” 7.
5See David W. Henderson, Culture Shift: Communicating G od’s Truth to Our

Changing World (Grand Rapids: Baker, 1998), 209.
6Stetzer, Planting New Churches in a Postmodern Age, 140.
244
encourage people to be real with themselves, with God, and with others.”1 For them, the
church does not need to be perfect; it only needs to be authentic.
The urban church, therefore, should concentrate far more on presence and
relationships that produce trust, rather than aggressive outreach that seeks immediate
decisions. The message communicated by the life and presence of the urban church
becomes more important to postmodems than the message it simply delivers in words.
To this end, an opportunity to serve their community and their world is a powerful
instrument in attracting postmodems to Christ.
The Urban Church in Service to Others
Emerging postmodern generations are looking for opportunities to be useful to
their community and their world. Andrew Black contends that “this generation [is]. . .
looking for new ways to serve others.. . . There is growing eagerness to work together to
9 »
address problems on a more manageable level.” Postmodems, Kitchens points out, are
“interested in finding a place to commit their lives and to make a difference in the
-J » o
world.” Even through non-religious language, postmodems express their religious
needs, “such as the need for meaning and purpose in life, the need for significance, the
1Wilson, Future Church, 113-114.

9 •>
Andrew Black, cited in Webber, Younger Evangelicals, 49.
Kitchens, The Postmodern Parish, 71.
245
need to make a contribution, [and] the need to be needed.”1 Thus, one of the key
elements in engaging the postmodern mind is service.2
As emerging postmodern generations begin to interact and engage with the
mission of the church, they seem to be particularly concerned with the circumstances of
the poor in urban centers. Kitchens affirms,
For them, it is not enough to send money to support the mission of the denomination
or to help finance the local soup kitchen or homeless shelter. Postmodems want to
send themselves, not just their dollars, into mission. They are looking for ways to
become directly involved in working for justice, providing acts of hospitality and
service, and offering healing to those in need.4
Short-term missions are also a powerful way to engage postmodems in service.
Postmodems enjoy traveling; consequently, to go into another cultural environment and
to see God using them is a remarkable experience for the postmodern mind.
Furthermore, when postmodems place their hands to a project, their mind and heart are
undividedly attached to their service. Thus, the personal experience that short-term
missions provide are not quickly or easily forgotten in the postmodern mind.5
As postmodems see that authentic faith produces genuine service, the validity of
George G. Hunter, How to Reach Secular People (Nashville: Abingdon, 1992),

69.
Stetzer, Planting New Churches in a Postmodern Age, 141.
Webber, Younger Evangelicals, 49.
4Kitchens, The Postmodern Parish, 72.
5Celek and Zander, Inside the Soul o f a New Generation, 140.
246
the Christian faith is confirmed, and the particular experience of serving others may lead
them further in their journey with Christ. The urban church, therefore, must provide
opportunities to challenge postmodems to engage in service to their local and global
communities.
Storytelling Principle
In ancient societies, the use of narrative was one of the vital elements in
organizing life.1 Similarly, for several hundred years Western culture was based on
biblical tradition and guided by the all-encompassing narrative of God’s actions in
human history. During the development of the Enlightenment-based modem worldview,
however, the secularization of historical narratives drastically reduced the importance of
stories in bringing meaning to peoples’ lives. Hahn and Verhaagen expand on this:
“Who needs story or myth to make sense of the world when we have the hard sciences?
Story and myth became nearly pejorative terms to describe tales that may have been
helpful to premodem, technological unsophisticated audiences, but not to modem
people.”3
'The mythical stories are clear evidence that ancient societies used narratives to
record the accounts of their origins and the affairs of their gods. At first, these mythical
stories had a cyclical interpretation of time, as is noticeable in the religious stories, for
instance, of Egypt and Greece, as well as in the sacred narratives of other ancient Near
Eastern societies. For further details, see Grenz, “The Universality of the Jesus-Story,”
87.
2Ibid„ 90-91.
3Hahn and Verhaagen, GenXers after God, 24, emphasis in original.
247
In a pioneering article, Robert Jenson argues that the postmodern world is one
“that has lost its story.”1 For the postmodern mind, there is no overarching story that
explains every aspect of human life. On the contrary, “there is now a plethora of
contradictory stories, none more valid than any other.” Van Gelder concurs:
Persons shaped by the postmodern culture have grown skeptical of principles, rules,
and laws that are abstracted into truths that must be obeyed or followed.. . .
Postmodernism’s sense of the embeddedness of human knowledge and the
perspectival character of all knowing means that understanding is rooted within a
narrative, a story.. . . The challenge is the fact that we are adrift in a postmodern sea
o f competing stories, all of which are perceived as being socially constructed and
relative.3
Ultimately, the dilemma for mission centers on the Christian claim concerning
the universality of God’s story, which is perceived as invalid by the postmodern ethos.
Narratives are still valid in the postmodern conception, but they are seen only as local
rather than universal; they are no longer metanarratives. Hence, postmodems have been
affected by the impoverishment and loss of the sense of identity in living without a
connection with a larger, all-embracing story. Furthermore, this potential crisis of
identity created in the postmodern condition may lead to the point in which the human
experience loses its purpose.4 In the search for identity, the urban church can be a
'Robert W. Jenson, “How the World Lost Its Story,” First Things 39 (October
1993): 19.
Hahn and Verhaagen, Reckless Hope, 103.
3Van Gelder, “From the Modem to the Postmodern in the West,” 38.
V a n Gelder asserts, “It is critical for the presentation of the gospel in the
postmodern context to reassert the teleological element inherent in the human condition.
248
master storyteller.
The Search for Identity
Because human beings were created with curiosity, complexity, and a profound
need for meaning, the postmodern longing to understand the bigger questions of life has
paved the way to the use of storytelling as an effective instrument in reaching
postmodems. Because life for them is itself a drama or narrative, one of the major
concerns in the postmodern mind-set turns around the development of stories that can
define personal identity and give purpose and shape to social existence within a given
community.1
Writing about the importance and power of stories in finding one’s identity,
Annette Simmons asserts, “Everyone has a heart. Everyone, deep down, wants to be
proud of their lives and feel like they are important—this is the vein o f power and
influence [of] storytelling.”2 Graham Johnston, in turn, affirms that “stories put us in
God is a God o f human history, which means that there is a purpose to human existence
beyond the now, a purpose rooted in our past and defining our future” (Van Gelder,
“Mission in the Emerging Postmodern Condition,” 137).
’Anderson, Reality Isn ’t What It Used to Be, 107-108.
2Annette Simmons, The Story Factor: Secrets o f Influence from the Art o f
Storytelling (Cambridge, MA: Perseus, 2002), xvii. Arguing about the influence of
stories in the human search for identity, Richard Stone writes, “When we recognize that
our deepest aspirations cannot be satisfied by a culture that has reduced life’s meaning to
a smorgasbord of the senses and material possessions, we must search for new sources of
meaning, struggling with the same questions that challenged our ancestors.. . . Their
stories can lead us to a deeper understanding of our origins and where we are going.. . .
Without a past, we have no place to stand, no promontory from which to see, no clear
249
touch with people on a level of shared humanity. Storytelling can grab the listener’s
imagination and help people identify with an idea in a way that triggers significance and
meaning.”1 Storytelling also has the power to touch the human heart at its most personal
level, as Miller points out:
While facts are viewed from the lens of a microscope, stories are viewed from the
lens of the soul. Stories address us on every level. They speak to the mind, the
body, the emotions, the spirit, and the will. In a story a person can identify with
situations he or she has never been in. The individual’s imagination is unlocked to
dream what was previously unimaginable.2
Furthermore, human cognition is based on storytelling, recognized as one of the
fundamental instruments of human thought.3 In their groundbreaking study about the
influence of storytelling, Anderson and Foley affirm that stories have the power to
engage our minds especially because our existence itself is organized in narrative form.
They write,
Human experience is structured in time and narrative. We comprehend our lives not
as disconnected actions or isolated events but in terms of a narrative. We conceive
of our lives as a web of stories—a historical novel or a miniseries in the making. We
think in stories in order to weave together into a coherent whole the unending
succession of people, dates, and facts that fill our lives. The narrative mode, more
than any other form of self-reporting, serves to foster the sense of movement and
process individual and communal life. In that sense, the narrative framework Is a
direction for our future actions” (Richard Stone, The Healing Art o f Storytelling: A
Sacred Journey o f Personal Discovery [New York: Hyperion, 1996], 3).
1Graham M. Johnston, Preaching to a Postmodern World: A Guide to Reaching

Twenty-First-Century Listeners (Grand Rapids: Baker, 2001), 155.
2Miller, Experiential Storytelling, 33.
250
human necessity. Stories hold us together and keep us apart. We tell stories in order
to live.1
Additionally, storytelling is a significant instrument to establish meaning and
integrate one’s past and future with what is observed to be happening in the present. In
other words, storytelling is a primary way of human expression of who we are, where we
came from, and what we anticipate in our lives.2 Therefore, the human search for
identity unmistakably requires, in greater or lesser degree, the unfolding of our origins.
This is one of the basic reasons for the importance in knowing the stories related to our
birth. Anderson and Foley contend,
The stories of our birth are mighty. Even though each individual is an agent in his or
her narrative from the beginning, and even though it is possible to reframe the story
of our beginnings later in life, stories about our birth shape expectations of ourselves
and our world.3
However, the ultimate human search for identity can only be found in God, the
original source of human life (Ps 139:13-14). Henderson affirms, “Identity is woven
into our fabric as created beings. The question is not one of making our identity but
discovering it. In the same way an artist values a work of art, God delights in and values
'Herbert Anderson and Edward Foley, Mighty Stories, Dangerous Rituals:

Weaving Together the Human and the Divine (San Francisco: Jossey-Bass, 1998), 4.
2Dan P. McAdams, The Stories We Live By: Personal Myths and the Making o f
the S elf(New York: Guilford, 1997), 27. See also Anderson and Foley, Mighty Stories,
Dangerous Rituals, 5.
3Anderson and Foley, Mighty Stories, Dangerous Rituals, 59.
251
us. Identity cannot be found outside o f the one who made us.”1 In this context, a natural
bridge exists for the proclamation of the gospel to the postmodern mind as a narrative
story. In God’s Story about life and its meaning, postmodems can ultimately come to
understand themselves and the world around them in their pursuit for personal and
corporate identity.
The Urban Church as a Master Storyteller
In order to communicate effectively to the postmodern condition, the urban
church must have the ability to think creatively and adapt wisely. To this end, an
increasing reliance on storytelling can be an effective way to encourage decisions for
Christ among postmodems.
In spite of their rejection of metanarratives, postmodems place a high value on
the power of story, especially real stories.3 The postmodern mind, affirms Sweet,
acknowledges that personal identity “is experienced in the story of life, unfolding
moment by moment, crossing the lives of others, with shifting images and shifting
beliefs.”4 Storytelling creates experiences, and these experiences will more effectively
address the concerns of human life, inviting those who share these experiences to a real
’Henderson, Culture Shift, 215, emphasis added.
2See Van Gelder, “From the Modem to the Postmodern in the West,” 38.
Anderson and Foley, Mighty Stories, Dangerous Rituals, 3-19.
252
and active involvement in the story told. Thus, experience and storytelling go hand-in-
hand in developing confidence in postmodems, which in most cases will not be simply
accomplished through more traditional approaches of communication. Simmons
reflects,
People don’t want more information. They are up to their eyeballs in information.
They want fa ith .. . . Story is your path to creating faith. Telling a meaningful story
means inspiring your listeners to reach the same conclusions you have reached and
decide fo r themselves to believe what you say and do what you want them to do.
People value their own conclusions more highly than yours. They will only have
faith in a story that has become real for them personally. Once people make your
story, their story, you have tapped into the powerful force of faith.1
Postmodem-sensitive urban churches, therefore, should provide opportunities in
which individual stories can be compared and transformed by God’s Story, the narrative
of the Scriptures. This may happen when the church helps postmodems understand the
bigger picture of God’s actions in history and how it interconnects with their own story.2
Hahn and Verhaagen confirm this:
A disciple is one whose trajectory shows that he is being caught up in a Story larger
than his own, as his character is being shaped and transformed to reflect the character
of the Storyteller.. . . And a disciple is convinced in her heart that her life is not a
series of random, unconnected events, but that she is a player in the greatest drama of
all time, the drama of a lovesick God spumed by his beloved. This is a God who
enters into space and time on a cosmic rescue mission to capture hearts and lives and
who will one day make all things new.3
1Simmons, Story Factor, 3, emphasis in original.
2Hahn and Verhaagen, GenXers after God, 31. See also Webber, Younger
Evangelicals, 50.
3Hahn and Verhaagen, GenXers after God, 28.
253
When God’s Story begins to challenge the personal and local stories of
postmodems, their minds will be touched in a place where previously rejected cognitive
information and facts might now be received and transformation can eventually take
place. At this point, when the postmodems identify the great Storyteller (cf. Matt 13:34)
and align their own story with His purposes, only then, should the church challenge the
postmodern assumption that metanarratives are invalid. Smith argues, “The church must
discourage people, within and without, from treating God’s Story as any other story.
God’s Story, according to Christian belief, is the grand narrative in a time when no story
is considered superior and no grand narrative is supposed to exist, and this is how it must
be presented.”1 Beyond that, as Charles Taber insightfully observes,
the gospel of the kingdom of God is the only valid universal meta-narrative, the only
one which is not ruthlessly homogenizing and totalitarian, because it is the only one
based on self-sacrificing love instead of worldly power, the only one offered by a
king on a cross, the only one offered by a conquering lion who turns out to be a
slaughtered lamb. This is the guarantee that it is not totalitarian. Pentecost, if
correctly understood, is the guarantee it is not homogenizing.2
Finally, in telling God’s Story, the urban church will enable postmodems to
experience “its ultimacy and truth, finding in it the Story that transcends and locates all
other stories.”3 Nevertheless, the urban church will find little success if it challenges the
Charles R. Taber, “The Gospel as Authentic Meta-Narrative,” in A Scandalous

Prophet: The Way o f Mission after Newbigin, ed. Thomas F. Foust (Grand Rapids:
Eerdmans, 2002), 189.
254
postmodern rejection of metanarratives prior to the experience God’s Story can create in
the postmodern mind. It is more appropriate to let God’s Story gain credibility for itself,
as the Holy Spirit works to bring the postmodern heart to the point of serious reflection
about the Christian faith. Miller asks, “Do we trust our people [postmodern seekers] and
the Holy Spirit enough to allow them to think for themselves? Can we leave something
open-ended, knowing the conclusion might not come until later that day, week, month,
or year?”1 These are serious questions that urban churches must be able to answer if the
focus of their mission is indeed to reach the postmodern mind for Christ.
Summary
The paradigm shift from a modem to a postmodern world brings a moment of
uncertainty and is, at the same time, replete with challenges and opportunities for urban
mission. Because of the driving forces of urbanization and globalization, the
postmodern condition especially calls for a reassessment of the strategy and methods of
urban mission, which were previously developed to reach individuals oriented by the
modem worldview.
The transition from a modem to postmodern world reveals a shift from a culture
based on reason to a cultural based on experience; from a culture based on production to
a culture based on consumption; from a culture based on the confidence in the future to a
culture based on pessimism towards the present (and ignorance of the past!); from a
’Miller, Experiential Storytelling, 41.
255
culture based on words to a culture based on bytes; and, from a culture based on the
local or the global to a culture based on the glocal. Certainly, all of the above shifts
have profound implications for the mission of the urban church.
On the other hand, urban mission to the postmodern condition can be based on
certain principles, applicable in Western urban societies. In the postmodern search for
belonging, the urban church ought to be the community of belonging. In the postmodern
search for images, the urban church ought to be a place of multisensorial experiences. In
the postmodern search for meaning, the urban church ought to be a place in which the
roots of the Christian faith are presented and understood. In the postmodern search for
authenticity, the urban church ought to be a place of real service to others. In the
postmodern search for identity, the urban church ought to provide the grand Story that
will ultimately transform the postmodern mind.
CHAPTER VI
SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
FOR FURTHER STUDY
Summary
This dissertation aimed to explore the relationship between the urban mission of
the church and an emerging aspect of the contemporary Western culture: the postmodern
condition. In the first chapter, a concise background of this research was provided, the
problem and purpose were delineated, the methodology was explained, and significant
terms to this study were defined.
The second chapter presented a brief historical background of the modem era, the
influence of some of its main thinkers and shapers, and a description of selected
conceptual thought patterns associated with the modem worldview. It also listed and
evaluated some o f the main reasons for the decline of the modem worldview in the
Western world.
The third chapter provided an introduction to the postmodern era by presenting a
historical background of the postmodern movement, including the influence of some of
its main representative intellectuals, followed by a description and discussion of selected
conceptual elements associated with the postmodern condition. This chapter also
presented the pervasiveness of the postmodern condition by offering a description of

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257
some of the most influential cultural expressions of the postmodern ethos.
The fourth chapter explored the relationship between urban mission and the
emerging postmodern condition. To this end, the interconnection between urbanization
and postmodernism was addressed by providing a succinct historical context and
development of the process of urbanization and by locating the postmodern condition
within this context. Furthermore, this chapter examined selected issues related to
mission and the urban church in the postmodern context. It also offered a discussion of
some of the most pressing challenges and potential opportunities created by the
postmodern condition for urban mission.
The fifth chapter complemented the investigation of the previous chapters by
identifying and analyzing some of the most critical implications to the advancement of
urban mission in the context of the postmodern condition. It also provided a general
discussion of suggestive principles for urban mission to postmodern generations.
Even in midst of disagreements, it is still widely recognized that the Western
world faces a significant period: a time of transition and adjustments caused by the
paradigm shift from modem to postmodern era. Views about the nature and importance
of this transition vary. Nevertheless, it is undeniable that new generations are being
raised with a perception of reality different from the worldview of their predecessors.
Regardless o f how one chooses to describe or identify this paradigm shift, it is
unequivocal that the Enlightenment-based modem worldview has gradually been
challenged and changed.
258
Many distinguished scholars have indicated the collapse of the pillars that
sustained the edifice of the modem worldview. Its dominance—basically established on
the grounds of the supremacy and objectivity of human reason, and on the assumption
that scientific and technological advancements would provide the means for human
emancipation and inevitable progress—has been under serious attack in the last few
decades. Despite all of the positive accomplishments of the modem era, the historical
record of the twentieth century clearly indicated that the promises and expectations
intrinsic to the modem worldview proved insufficient and unable to solve all the
problems related with the complexity of human existence.
An alternative perspective, identified as postmodernism, became evident during
the second half of the twentieth century. The postmodern quest for a source of meaning
and value beyond the assumptions of the modem worldview began to challenge a
number of the core philosophical and ideological elements intrinsic to the modem era.
In this process, several new ideas emerged. Reason is no longer the dominant position
as the only way to access knowledge and understand reality. Universal absolutes are
repudiated, resulting in a pluralistic and relativistic approach to truth. All-encompassing
and universal narratives are rejected in favor of local interpretations. Historical facts
have lost their temporal and spatial dimensions. Community received a revised meaning
as a stabilizing factor and epistemological tool. These concepts, among others, are
deeply rooted in the postmodern ethos.
In spite of the highly philosophical and complex issues raised by postmodern
259
intellectuals, the pervasiveness of postmodern concepts is also noticeable in popular
culture. In the fields of art, architecture, literature, cinema, television, music, fashion,
and religion, some of the most patent traces of the postmodern outlook become evident.
Through popular channels, postmodern concepts have promptly, and in most cases
unconsciously, been absorbed by contemporary Western (and non-Western) societies.
In the meantime, as the paradigm shift from modem to postmodern takes place,
two other movements influence this shift: urbanization and globalization. Undeniably,
the modem emphasis on scientific and technological advancements was one of the most
important elements in the unparalleled urban growth observed in the last one hundred
years, primarily grounded on the modem optimistic confidence in inevitable progress. It
seems, however, that the modem project has been taken as far as it can go. Under
current circumstances, the modem paradigm has been unable to deal with urban
demands. Inequality, exclusion, social injustice, and environmental degradation are
among some of the most apparent results. This dark side of the modem era has been
seriously attacked by the postmodern outlook.
Conclusions
This research, therefore, concludes that parallel with, and to a large extent
interacting with the processes of urbanization and globalization, the emergence of the
postmodern condition is intrinsically associated with the urban socio-cultural context of
the Western world. However, rather than regarding contemporary urbanization as a
mere product of modernity, this dissertation suggests that it may be equally logical to see
260
postmodernism as an outcome of urbanization, and globalization as one of the main
channels through which the postmodern outlook has been conveyed around the world.
Thus, the centralizing power of urbanization, added to the pervasive impact of
globalization, makes the urban context the locus of the postmodern condition.
At the beginning of the twenty-first century, the combined forces of urbanization,
globalization, and postmodernism pose serious challenges to urban mission. These are
most evident in the contemporary epistemological relativism and religious pluralism that
permeate the urban context. At the same time, the current socio-cultural situation offers
opportunities that did not exist for urban mission a few decades ago.
Many voices have predicted that reason would ultimately triumph over faith—
that the modem worldview would bring an end to religion. On the contrary, the
postmodern condition is paving the way for a new quest for spirituality and the search
for the meaning of life, especially through the means of community. While postmodems
are admittedly not in favor of organized religion, they are not necessarily in opposition
to God. Hence, the challenges and opportunities for urban mission have never been
greater. Yet, within the context of urbanization and globalization, postmodernism
requires an extensive re-evaluation of the urban mission of the church.
The socio-cultural shift to an urbanized and postmodemizing society most
definitely brings profound implications to urban mission. In the attempt to engage the
postmodern mind, the urban church needs to learn to go beyond the cognitive level in
communicating the gospel by recognizing the importance of experience and feelings to
261
postmodems. At the same time, the mission of the urban church cannot be aligned with
the consumer mentality in which the Christian community becomes a mere spectator or
consumer of “products” the church may offer. Moreover, in a society that is losing the
temporal dimensions of human existence by placing an extreme emphasis on the “now,”
it is the church’s responsibility to provide means through which postmodems will have
higher parameters to define themselves rather than popular culture. Additionally, in an
increasingly urbanized and postmodemizing society, the church must recognize the
potential that cyberspace represents as a new delivery system of information. And
finally, the urban church must be aware of the significance that postmodems place on
both local and global concerns.
To this end, in order to attract emerging postmodern generations to a real
encounter with God, the urban church must engage postmodems by developing
communities in which they can feel accepted and belong to, prior to their cognitive
decisions. They must also create multisensorial worship experiences in which
postmodems can be exposed to Jesus Christ and His transforming power. They must
offer opportunities through which relevant traditional aspects of the Christian faith are
understood and experienced. In addition, the church should offer opportunities in which
postmodems can see authenticity in the Christian community, particularly through
service to others. Finally, a postmodem-sensitive church will constantly provide
circumstances in which individual stories will be contrasted and transformed by God’s
Story.
262
In the final analysis, the urban church must recognize that to be faithful to God’s
calling in fulfilling His mission to urbanized and postmodemizing societies, it must put
aside the false security of modernity and at the same time avoid the pitfalls of
postmodemity. Therefore, in order to reach the postmodern condition with the gospel,
the local urban church must recover its uniqueness and identity as an apostolic
community, recognizing that it is its responsibility to communicate effectively with
postmodern generations. But this will be possible only after the urban church
intentionally considers the postmodern condition as an emergent urban mission field.
At a time of uncertainty and loneliness, there are still signs of an unprecedented
opportunity for mission to the urban, postmodern soul. In the midst of a massive
paradigm shift from modem to postmodern era, to hear the anguished cry of a
postmodern heart seems an appropriate way to conclude this dissertation:
Now—here is my secret: I tell it to you with an openness of heart that I doubt I shall
never ever achieve again.. . . My secret is that I need God—that I am sick and can
no longer make it alone. I need God to help me give, because I no longer seem
capable of giving; to help me be kind, as I no longer seem capable of kindness; to
help me love, as I seem beyond being able to love.1
At a time in which many others make these words their own, the church must rise
once again, with its roots grounded in God’s Word and in His unchanging love for lost
people. More than ever before the church must remember that although cultures and
people change, God never does. Neither does His mission to save His creation. It is our
responsibility and privilege to see the current cultural waves of change as one of the
’Douglas Coupland, Life after God (New York: Simon & Schuster, 1994), 359.
263
greatest opportunities the urban church has had to reach emerging postmodern
generations for Christ.
Recommendations for F arther Study
This dissertation explores the relationship between the postmodern condition and
the urban mission of the church. However, the analysis of the church’s mission to
urbanized and postmodemizing societies is far from finished.
The result of this exploratory study reveals distinct areas of concern that should
be addressed. For instance, further research and critical evaluation are particularly
necessary and recommended on the pragmatic application of the suggested principles of
attracting and engaging postmodems to the Christian faith.
This dissertation focused on an exposition of postmodernism in general Western
terms. An examination of the development of postmodern concepts taking into
consideration specific Western urban contexts could help to bring a clearer
understanding of the impact of postmodernism on urban mission from different cultural
perspectives.
Another aspect of urban mission and postmodernism that is beyond the scope of
this dissertation, but in need of additional consideration, is the analysis of the
development of urban mission agencies by postmodern generations. Further
investigation of issues such as theological education and specific urban mission training
would prove invaluable in developing a new generation of postmodem-sensitive
missionaries to an increasingly urban society.
264
Finally, an additional area that drastically needs further research is the
pervasiveness and consequences of postmodern elements in non-Western cultures, and
how these have impacted the advancement of urban and cross-cultural mission. This
seems to be o f paramount importance, especially because non-Western societies have
been flooded by Western popular cultural practices through the channels of
globalization.
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Seventh-day Adventist Theological Seminary

A CRITIQUE OF THE URBAN MISSION OF THE CHURCH IN THE

LIGHT OF AN EMERGING POSTMODERN CONDITION

Presented in Partial Fulfillment

o f the Requirements for the Degree

Kleber de Oliveira Gonsalves

ProQuest Information and Learning Company

LIGHT OF AN EMERGING POSTMODERN CONDITION

Kleber de Oliveira Gonsalves

APPROVAL BY THE COMMITTEE:

dC~ v ^>JL_______ D. Program

Bruce L. Bauer Dean, SDA Theological Setmnary

A CRITIQUE OF THE URBAN MISSION OF THE CHURCH IN THE

LIGHT OF AN EMERGING POSTMODERN CONDITION

Kleber de Oliveira Gonsalves

Adviser: Bruce Campbell Moyer

Seventh-day Adventist Theological Seminary

Title: A CRITIQUE OF THE URBAN MISSION OF THE CHURCH IN THE LIGHT

Name of researcher: Kleber de Oliveira Gon9 alves

Name and degree o f faculty adviser: Bruce Campbell Moyer, STD

Date completed: January 2005

remarkable implications for the mission of the church in urbanized, postmodemizing

postmodern eras provided in chapters 2 and 3, respectively. Chapter 4 explores the

primarily by locating the emergence of postmodernism in the context of urbanization

research and are presented in chapter 5.

urbanization, globalization, and postmodernism, an extensive review of the strategies

and methods of urban mission is vital for the development of postmodem-sensitive

urbanized, postmodemizing generations.

Background of the Problem............... 1

II. THE RISE AND BREAKDOWN OF THE MODERN WORLDVIEW.............. 20

The Development of the Modem Worldview......................... 20

III. THE RISE AND IMPACT OF THE POSTMODERN CONDITION

The Emergence o f the Postmodern Condition ...................... 79

IV. URBAN MISSION AND THE EMERGENT

Urbanization and the Postmodern Condition .......................... 136

V. IMPLICATIONS AND SELECTED PRINCIPLES FOR URBAN MISSION

Postmodern Implications for Urban Mission ..... 206

VI. SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

Summary... ...... 256

BIBLIOGRAPHY.... ..... ...265

Background of the Problem

In 1970 Donald McGavran wrote: “Discipling urban populations is perhaps the

at the beginning of the twenty-first century, McGavran’s warning is no less opportune

contemporary Christian church.

’Donald A. McGavran, Understanding Church Growth (Grand Rapids:

2United Nations, World Urbanization Prospects: The 2003 Revision, 2004,

Urban P o p u latio n — — Rural Population

through the mid-twentieth century. Modem scientific and technological developments,

modernity and the modem worldview on the history of Western societies.1

the rise of globalization.2 Simultaneously, the embryonic form of a reactionary

progress—began to be heard in the Western world.

modernity was founded began to be challenged as inadequate, misleading, and incapable

of explaining the problems of society.

Most academic projects on mission studies are characterized by their multi