By Stephen W. Hiemstra
In his book, Who’s Afraid of Postmodernism, James Smith (2006, 26) Describes post modernism as a kind of pluriform and variegated phenomena, an historical period after (post) modernism, heavily influenced by French philosophers, especially Jacques Derrida, Jean-François Lyotard, and Michael Foucault. Adding to the confusion, Smith observes that postmodernism does not make a clean break with modernism, but tends to intensify certain aspects of modernism, particularly notions of freedom (Smith 2006, 19-21, 26).
Smith starts with the intriguing premise that the basic ideas of these three postmodern philosophers have misunderstood. When properly understood, postmodern philosophy and the traditional teaching of the church remain compatible. The collapse of the church in our lifetime can accordingly be seen to lay the groundwork for a revitalization of the church around traditional teaching—once purged of its modernistic thought patterns (Smith 2006, 22-23, 29). This re-imaged traditional teaching he refers to as radical orthodoxy and has an incarnation focus which takes time, place, and space seriously and which affirms both the liturgy and the arts (Smith 2006, 127).
Smith’s premise that these philosophers have been misunderstood because of weak bumper-sticker summaries of them. For example, Derrida’s misunderstood statement is: “there is nothing outside the text.” (Smith 2006, 36) The idea that one can simply read a text, particularly an ancient text written in another language, and understand its meaning is to misunderstand the role of language, context, and interpretation.
While often said to mean that the Bible cannot be read and understood by just anyone, Smith says that this is not what Derrida is saying. Derrida’s point is simply that all understanding of texts requires interpretation—the context and the interpretative community—which implies that there is no such thing as
objective truth. Interpretation is always required (Smith 2006, 38-40, 43).
Smith also sees Lyotard’s idea of a meta-narrative as misunderstood in its bumper-sticker characterization. Postmodern critics have trouble with the meta-narrative or big story of scripture—creation, fall, redemption, and eschatology. Smith disputes, however, that the scope of meta-narratives is Lyotard’s main concern. Smith sees Lyotard’s main concern being the truth claims of modern use of meta-narratives—science is itself a meta-narrative but falsely and deceptively claims to be universal, objective, and demonstrable through reason alone. Smith writes: “For the postmodern, every scientist is a believer.” Lyotard is perfectly okay with the idea of faith preceding reason, following Augustine (Smith 2006, 62-72) and Anselm, who cites Isaiah 7:9.
Foucault’s concern about institutional power structures is hard to reduce to a bumper-sticker characterization, in part, because he resists reductionism in his writing style and focuses on tediously pure description. Smith sees Foucault preoccupied with disciplinary structures, but wonders what his real intentions are. He talks about two readings of Foucault: Foucault as Nietzschean and Foucault as a closet enlightenment liberal (Smith 2006, 96-99). Smith (2006, 102) writes:
“What is wrong with all these disciplinary structures is not that they are bent on forming or molding human beings into something, but rather what they are aiming for in that process.”
Smith sees Foucault offering three lessons to the church: to see “how pervasive disciplinary formation is within our culture”; to identify which of these disciplines are “fundamentally inconsistent with…the message of the church”; and to “enact countermeasures, counter disciplines that will form us into the kinds of people that God calls us to be” (Smith 2006, 105-106).
Weakness in Modern Witness
Smith sees hope in the Derrida’s critique because the modern understanding of the Christian message is itself a distortion of traditional church teaching. In attempting to frame the Christian message in ahistorical truth statements (God is love), the narrative tradition (God showed his love by sovereignly granting the exodus of the nation of Israel from Egypt) has been lost. Because the Christian message is contextual in biblical accounts and is interpreted by the church, it meets Derrida’s primary concerns. Consequently, according to Smith, the church must, however, abandon modern stance and language in order to thrive in the postmodern environment (Smith 2006, 54-58).
When exactly did the church relinquish its internal discipline and why? Smith (2006, 107) sees communion, confession, foot washing, and economic redistribution as the kind of disciplines that need to be maintained. A more normal reading of discipline might ask why the teaching of the church—church doctrine—is ignored and no dire consequences follow for those most engaged in the ignoring.
Davies, Brian and G.R. Evans [ed}. 2008. Anselm of Canterbury: The Major Works. Oxford World Classics. New York: Oxford University Press.
Longfield, Bradley J. 1991. The Presbyterian Controversy: Fundamentalists, Modernists, and Moderates. New York: Oxford University Press.
Smith, James K.A. 2006. Who’s Afraid of Postmodernism: Taking Derrida, Lyotard, and Foucault to Church. Grand Rapids: Baker Academic.
 In his Proslogion, Anselm writes: “I believe so that I may understand.” (Davies and Evans 2008, 87)
 Longfield (1991, 79-91) chronicles changes 1925-1936 in the Presbyterian Church from dropping the five fundamental of faith as ordination requirements in 1925 to changes at Princeton Theological Seminary serving to allow theological diversity within the denomination. These changes also effectively removed doctrinal basis for church discipline, accept in the case of gross error.
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Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.