Postmodernity: Christian Identity in a Fragmented Age

This book by Paul Lakeland, professor of religious studies at Fairfield University, is part of a series put out by Fortress Press, 'Guides to Theological Inquiry'. Books in this series are generally brief introductions and surveys of the highlighted issue - in this case, the intersection of postmodern thought with Christian theology. This is a difficult topic in which to write a short piece, because precision and clarity are elusive by the very nature of the topic. 'The semantic implications of "postmodernity" mislead us if we think the word itself contains meaning.' Postmodernity is the time in which we find ourselves, but this is a term and a time largely defined against that which has come before. Lakeland states that 'the postmodern elements in our contemporary world are all manifestations in one way or another of a breakdown of what have previously been taken to be "givens", fundamental coordinates of experience.' This can be seen in music, architecture, literature, science and philosophy, as well as theology. There are lots of non's - postmodernism defines itself largely in terms of what it is not - it is non-political, non-foundational, etc. Lakeland identifies three particular types of postmodern person: the first is the one shaped by popular culture and media, and the second is the one who views modernity as the primary enemy. The third is more difficult to categorise: those who are 'critically present in and to' the world, but not snap-judgmental in condemnation of what has gone before, nor automatically accepting of anything with a post-modern veneer. Lakeland explores the landscape of postmodern thought by looking at issues arising from the Enlightenment, subjectivity, relativism, and otherness, and explores the renewed relationship between science and religion as both have now shed the historic posture of automatic hermeneutical superiority. 'On the other hand, what postmodern science uncovers is a world in which mystery is real, not synonymous with mystification.' From this overall foundation, Lakeland explores the particular area of religion and theology, and how postmodern ideas unsettle both traditionalist and modernist ideas (it is part of the irony of the postmodern project, which has a larger tendency to reject foundationalism, that it in turn supports many traditionalist objections against the modernist views of biblical interpretation). Lakeland also explores in some detail the liberation, postliberal and countermodern positions in Christianity. Lakeland describes these (and the overall status of Christianity) as being decentered, and looks to the various trends to reshape the role of Christianity in the community, and vice versa. In typical postmodern fashion, Lakeland comes to no particular conclusion in these works, but rather sets out the main lines of thought and inquiry. The final chapter, however, does get more constructive in its tone. Lakeland attempts to bring the best of the postmodern ideas t

This book is part of a series to mediate to the theological thinker the work of other segments of the academic community. A great undertaking. Lakeland, chair of the Religious Studies Department of Fairfield University, authors this key volume on the important but amorphous topic of postmodernity. He discusses its salient characteristics in terms of a breakdown of the coordinates of time, space, and order. He describes a range of postmodern thinkers from the radical postmodernist children of the coming age who cannot get enough of it, to the late moderns critical of but still committed to the project of modernity, to the countermoderns who really hanker for the good old premodern days. He looks at how various representatives of each of these positions approach three key problems: the disappearance of the subject, ethical relativism, and the character of otherness. In chapter two he looks at how a similar range of postmodern thinkers approach the three related religious problems of, respectively, the reconceptualization of God, the Christian community in a pluralistic age, and the relation of Christianity and Christ to other religious traditions. Then Lakeland points out the agenda for Christian theology in the postmodern world. The intrachurch self understanding of the Christian community will continue to be the work of systematic theology. But if a true interfaith dialogue with and within the postmodern world is to take place, it will devolve upon a Christian apologetics located somewhere between a philosophy of religion and a fundamental philosophical theology to do the job. And that will be the difficult job of seeking ways to present Christianity in categories amenable to the age, but not unfaithful to the tradition, to enter the discussion with one's faith behind rather than in front, as the context out of which one speaks rather than the condition of dialogue within which one speaks. In his final chapter Lakeland suggests, given what he has already shown postmodernity to be capable of comprehending, how the three issues of God, church, and Christ might be approached by such an apologetics. The book gives an excellent overall view of postmodernity specifically in terms of interest to the Christian theologian, and it is well and wittily written. Since it is meant principally for other scholars and draws on and critiques the work of some two dozen thinkers, usually using the vocabulary unique to each, it will probably be more or less accessible to general readers depending on their familiarity with the authors cited.