Methodology and Post-Modern Influence (PhD edit)
So far I have made about 2000 photocopies at Staples copy centre for my PhD revisions. I joke with the female employees that it is because I love photocopying.
Two of the employees have suggested I work there. In a month's worth of work I have obtained, in my estimation, seventy percent of the materials required to complete revisions. Here is another section of PhD edit that has been trashed from the final copy.;)
Methodology and Post-Modern Influence: Ray S. Anderson
Post-modernism is a general term used to describe a variety of intellectual and cultural developments in the late twentieth century[1] within Western society.[2] Post-modern views generally embrace pluralism and place value in the diversity within philosophical worldviews and religions that represent modern society.[3] An element of post-modern thought,[4] according to Ray Anderson (2001), is the death of the appreciation of objective truth.[5] Truth is no longer objectively discovered, according to Anderson’s analysis of the times, rather it is experienced.[6] Although, from my Reformed, theological perspective, I do not primarily hold to this view, I can at least acknowledge that there is some truth to Anderson’s claim that truth is not merely objective.[7] I reason that God has revealed objective truth to us in Scripture,[8] but as Anderson explains the human heart is always an element in establishing a person’s mindset.[9]
Erickson explains that although Scripture presents objective truth, the application of Scripture may be different for each person.[10] Even if one reasons that objective truth exists, each person subjectively with his/her own mindset deals with data and knowledge in an individualistic way.[11] There needs to be solid church teachings that adequately explain Biblical doctrines within their original context, staying true to Biblical theology, and yet teaching should be flexible enough to provide explanations that vary at times in order to be relatable to differing modern groups and individuals.
Anderson explains three ways in which post-modern thought impacts practical theology,[12] and
I deduce these are methodological matters.
One, as post-modern thought celebrates diversity, it brings with it the idea of moral relativism.
Anderson writes for practical theology, it is still vital that communities and not just individuals are important in gaining knowledge.[13] Anderson explains that since in post-modern thought reason is mistrusted, the truth of the Christian message must be experienced and lived out by those within the church. He writes that belief in the Christian message will take place when it is properly experienced.[14] I do not deny that the Christian faith needs to be adequately experienced within the process of belief, but within this thesis, in regard to theodicy, I have no desire to abandon reason. By examining theoretical theodicy I am reviewing the reasonable nature of each perspective. It is my view that Christian faith/philosophy has greater believability when it is theoretically reasonable and, as Anderson notes, when it is demonstrated as practical.[15]
Two, a celebration of diversity leads to a demand for tolerance. There is often an objection to claims of universal truth.[16] Tolerance is defined by J.E. Wood Junior (1996) as the indulgence of belief or conduct other than one’s own. This would include respect for the opinions and practices of others when they are in conflict with one’s own.[17] I am in basic agreement with Wood’s definition and reason that various philosophical and religious concepts need to be tolerated in Western society.[18] However, I also agree with Wood as he noted there are disagreements in perspective,[19] and this is where I see the need within philosophical and practical theology for respectful dialogue with use of reason and data.
Three, secularism has expanded at the expense of ecclesiastical authority in regard to dealing with social problems.[20] Anderson comments that the Holy Spirit needs to subject human hearts to the truth of Scripture.[21] I accept this proposition and realize that there are opportunities within both philosophical and practical theological approaches to teach theology and deal with social issues within a secular framework. The internet and worldwide web is a modern example where theologians, such as myself, respectfully present Biblical and theological data without the official support of any church or ecclesiastical leaders.[22] Certain Christians concentrate on social issues, and not all are necessarily operating under ecclesiastical support.
[1] Continuing on into the present early twenty-first century.
[2] Grenz, Guretzki, and Nordling (1999: 93).
[3] Grenz, Guretzki, and Nordling (1999: 93).
[4] Post-modern thought shall be further discussed in Chapter Six.
[5] Anderson (2001: 19).
[6] Anderson (2001: 19).
[7] Anderson (2001: 20).
[8] Erickson (1994: 251-253).
[9] Anderson (2001: 20).
[10] Erickson (1994: 253).
[11] Establishing theological arguments for and against objective truth would be a fascinating thesis, but I do not have the time and space to deal with this issue exhaustively here. I have presented my personal viewpoint on this topic within the tradition I represent.
[12] Anderson (2001: 20).
[13] Anderson (2001: 20).
[14] Anderson (2001: 20).
[15] Anderson (2001: 20).
[16] Anderson (2001: 20).
[17] Wood (1996: 1098).
[18] Wood (1996: 1098).
[19] Wood (1996: 1098).
[20] Anderson (2001: 20).
[21] Anderson (2001: 20).
[22] Through Blogging and Facebook discussion groups, for example.
ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
GRENZ, STANLEY J. DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
WOOD J.E., JR. (1996) ‘Tolerance’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
