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The Next Reformation: Why Evangelicals Must Embrace Postmodernity, by Carl Raschke
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Can evangelical Christianity be postmodern? In The Next Reformation, Carl Raschke describes the impact of postmodernism on evangelical thought and argues that the two ideologies are not mutually exclusive. Instead, Christians must learn to worship and minister within the framework of postmodernism or risk becoming irrelevant. In this significant and timely discussion, Raschke demonstrates how to reconcile postmodernism with Christian faith.
This book will appeal to readers interested in the relationship between postmodernism and Christian faith as well as church leaders and pastors wrestling with the practical implications of cultural changes for worship and ministry.
- Sales Rank: #1526724 in eBooks
- Published on: 2004-11-01
- Released on: 2004-11-01
- Format: Kindle eBook
Review
"Raschke offers a broad overview of the postmodern situation and addresses particular concerns as they relate to the changing context, including ministry and worship in the church. The fact that such proposals come from an acknowledged authority on postmodern thought will make the book attractive to both students and pastors."
About the Author
Carl Raschke (Ph.D., Harvard University) is professor and chair of the department of religious studies at the University of Denver. He is senior editor of the Journal for Cultural and Religious Theory and the author of numerous books and hundreds of articles. Raschke is also an adjunct faculty member at Mars Hill Graduate School (Seattle) and has been actively involved in recent years with various emergent church networks and post modern ministry initiatives around the country.
Most helpful customer reviews
12 of 14 people found the following review helpful.
Interesting, But...
By N. G. Gatzke
I too, like many other reviewers, am an avid reader of postmodern literature. I was looking forward to this book finally being the academic work to convince Evangelicals to Embrace Postmodernism, as subtitle says. Furthermore I was fascinating to see how this member of the academy would substantiate some of the claims and practices of the Emerging Church movement.
Raschke's explanation of the philosophical foundations of western thought and therefore Evangelicalism was insightful. His references to some key philosophers in Europe and America and the relation of their thought to eachother was superb. However, in the end of the day, His argument did not convince that Evangelicals should embrace postmodernism for two primary reasons. First, His reductionsitic outlook of Evangelical Christianity in western culture is an inaccurate portrait of the Evangelical Church. He tends to lump all evenagelicals in the same right wing, condemning, propositional focussd camp. But this is not the case in reality. Second, his attempt to use Luther and the other major Reformers of the Prostestant Reformation does not do justice to the context those reformers were in. As one who has studied Luther extensively, I simply do not see all his points about the Refomers view of Scripture and therefore the conclusions he draws seem to be a stretch. He fails to use the reformers to substantiate his case.
This book is interesting but I encourage you to read it critically, just as Raschke has read modern culture and Evangelicalism.
5 of 6 people found the following review helpful.
Raschke's Case for a New Reformation
By Trevin Wax
Carl Raschke's book attempts to accomplish three main purposes. First, he seeks to set the record straight for evangelicals by offering an accurate portrayal of postmodern thinking and countering the misrepresentations of postmodernism he finds in the writings of those critical of the new philosophy.
Raschke argues that postmodernism does not necessarily entail a denial of absolute and objective truth. Rather, postmodern philosophers merely question human ability to distinguish between truth and falsehood.
What postmodernism denies is the correspondence theory of truth - a view that perceives truth as something "out there." Instead, postmodern thinkers call attention to the "finite boundaries of human knowledge and meaning," a move which sets God free to communicate truth to us in his own way.
At its very core, postmodernism is a theology of language. God's word to us is not logical or propositional. It is vocative. It is the language of relationship. "We are not reading a thing, but a Person."
In focusing upon the revelation of God to human beings in finite language, postmodernism endeavors to "go beyond the identification of God with Being; it has positioned itself to transcend the metaphysical, or rationalist conception of God."
Turning the Tables
Raschke's second purpose in writing The Next Reformation is to turn the tables on the critics who believe postmodern theology is misguided. He seeks to accomplish this task by exposing an "unholy alliance" between evangelical Christianity and Enlightenment thinking that has existed since the seventeenth century.
According to Raschke, evangelicals mistakenly embraced Cartesian rationalism and moved away from the insights of the Reformers, especially sola fide and sola scriptura, and therefore went back toward the kind of rationalism that the Reformers had rightly sought to expunge from Catholic doctrine just one hundred years earlier.
Raschke believes that today's evangelicalism is steeped in modernism, an idolatrous system of thought that puts a premium on the ability of the individual to use reason to discover truth. Therefore, fundamentalism and liberalism wind up being two sides of the same coin. Both movements seek to ground faith in reason, a disastrous idea that "empties faith of its content" and transforms it into moral imperatives and propositions.
Raschke believes the mystery of God cannot be explained in propositional argument and empirical confirmation. "Language from the Creator's vantage point is not propositional at all. It is intersubjective. It is relational!"
Arguing for a personal God, Raschke challenges the "unholy alliance" made with Enlightenment philosophy. "The God of the philosophers is logical. The God of Abraham, Isaac, and Jacob is relational."
One may ask how evangelicalism has been so successful if it has been improperly aligned with modernism. Raschke argues that conservative Christianity has succeeded in America because of its emphasis on preaching and conversion, not on its reasoning from absolute, biblical principles.
Returning to the spirit of the Reformation will lead to an embrace of postmodernism. A new reformation will bring about radical humility in our thought, not just in our lives, which means that metaphysical disputation must give way to the cross, gospel, and grace.
Postmodernism as Opportunity
Raschke's third purpose is to call evangelicals to see the postmodern turn in Western thought as an opportunity for true Christianity to flourish once again.
Embracing postmodernism means we must reject the correspondence theory of truth because "it cannot under any circumstances count on the temporal exactitude of correspondence between an assertion and its verification."
Our attempts to find a firm foundation other than faith are futile. "Theology ends where faith begins." Only faith is prior to presuppositions. To look for ultimate security in anything other than our faith in the Lord (including ontological or scientific foundations) is to pursue an idol.
Raschke calls evangelicals to abandon the idea of Christianity as a philosophy and to embrace its identity as a "relationship" - one that connects us to the everlasting God whose limitlessness exposes more and more our own limitations.
4 of 5 people found the following review helpful.
Relational Faith
By smidgen
In this important book Carl Raschke aims to do the following: 1) demonstrate that many of the authors who have been captured under the broad umbrella of postmodernism have all too often been dismissed unfairly and that the church would do well to give them a fair hearing. The most substantive argument in this regard is probably the debate over the correspondence theory of truth; 2) disabuse the church of the merits of the Enlightenment project and of modernism. One of the most important moves here is Raschke's argument that "The God of the philosophers is logical. The God of Abraham, Isaac, and Jacob is relational;" And, 3) to call the church to adopt a primarily relational rather than a logical view of faith, which, If I am understanding Raschke correctly, does not mean "anything goes," but that we must develop a greater appreciation for the limits of rationality and the merits of faith.
On balance, these strike me as credible and important arguments. One reason I say this is because, by demonstrating how Christianity flourished in the US, not because of its pristine logic, but because of an emphasis on affective conversions, i.e., conversion to a relationship rather than to a set of doctrines, Raschke allows us to provide a more coherent view of the recent history of the church.
When we look at some of the more hostile reviews of this book we can get a sense of what Raschke is up against: a group of intelligent, well-meaning people who, nonetheless, seem intent on dismissing anything they perceive as postmodern in a single, potted gesture. The typical move goes something like this: "Postmodernists" like Derrida, Barthes, Lyotard, Kristeva, and _____(fill in the blank because anyone remotely associated with critical theory will usually do) believe authorial intent is a blind alley and that all we have is the text. So there; "postmodernists" must be wrong, and we do not have to engage anything they say at a serious level. It seems to me the problem with such critiques, apart from being alarmingly misinformed, is that by failing to engage serious arguments at a substantive level they run the risk of making Christians look incurious, provincial, and unnecessarily doctrinaire.
The great 20th century rhetorician Kenneth Burke once commented on the striking similarity between Jesus' statements about refraining from judgment and the need for objective distance in academic work. Paul Ricoeur makes a similar point when he stresses that the starting point for any valid critique will nearly always be a disciplined attempt to appraise a text as kerygma (sincere testimony). Put more simply, this means we are obligated to do our best to listen fairly and reflectively before engaging in critique. This does not mean we have to swallow any hoo-ha that comes along. Only that we have an obligation to do our homework and check our own hearts to see how our own sinful impulses and biases may have intervened before we take an ad hominem sledgehammer to the thoughtful work of any scholar, but especially a Christian one. Some will no doubt claim that neither I nor Dr. Raschke have heeded this advice. In my estimation that would be an unfair assessment of Raschke's work, especially when such an argument represents an exclusive line of attack. That being said, at some later date when I have more time, I hope to expand this review since I do have some specific criticisms of his handling of a few specific issues, especially his critique of Francis Schaeffer whose importance, I believe, he underestimates.
Beyond that, I will say only this in my own defense. In recent years it has been my privilege to spend many hours struggling through the works of authors like Derrida, Barthes, Nietzsche, and Foucault... and to spend considerable time as well in discussions about many of the ideas Raschke touches upon in this and others of his works (the nature of rationality, the status of the Enlightenment project, the mediation of language, the impact of globalism, etc.). Quite often these discussions have included friends - Christian and otherwise - who have contrary views. I have found that when people play by the rules and give ideas a fair hearing we often discover common ground in unexpected places... even when we continue to disagree strongly. But when a Christian Pharisee steps in and writes off either the postmodern or the rationalist Samaritans as a hopeless lot, discussions fly apart and people begin to nurse corrosive resentments. I have been the Pharisee more times than I care to admit - once upon a time as a rationalist, and now - on occasion - as someone who has found some Christian solace even in the writings of post-structuralist authors I once condemned. The closest parallel I can think of right now to the sort of appropriation I have in mind here would be Bruce Benson's marvelous book Pious Nietzsche where he uncovers an extraordinary link between Nietzsche and Paul. And before anyone dismisses any such research as a priori heretical, consider that the church has a long history of citing Socrates (a pre-Christian, homosexual philosopher who claimed to receive instruction from a "daemon"-spirit) and Aristotle (another pre-Christian who believed women are biologically inferior.) Finally, if in any of this I sound hypocritical, I must beg early forgiveness while at the same time asking critics to attend faithfully to what authors they deem "postmodern" have to say before tossing them onto the scrap heap and encouraging others to do the same. We do not have to agree with one another, but it seems to me we have an obligation to be fair. If we do not read these authors, our children likely will, and we had best know what we are talking about.
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