Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Postmodernism - Radical Orthodoxy. Show all posts
Showing posts with label Postmodernism - Radical Orthodoxy. Show all posts

Monday, April 25, 2011

Kevin Corcoran's Critique of Derrida and Caputo


The Kingdom of God: Ever Coming Never Arriving?

by Kevin Corcoran
Thursday, May 8, 2008

Tony J got me thinking. He got me thinking about God's kingdom, and the way in which Derrida and Caputo represent it as a perpetual deferral. Tony finds the D&C conception alluring and attractive. I suspect many in the emerging movement do. I myself don't find it appealing. I want to know what others think. And I want to wonder aloud about whether it might not actually be something else that Tony, et. al. find appealing in the D&C model, something that they misidentify as the doctrine of eternal deferral.

I make no pretense at all to being a Derrida scholar. So, I am open to correction in what I'm about to say, and I would invite others more knowledgeable than I to weigh in here and to offer correction where correction is needed. Let me lay out what I understand to be the gist of the D&C model of the impossibility and undeconstructibility of the kingdom, and say why, as a Christian, I think we ought to reject it.

As I understand it, the kingdom of God or Justice or The Wholly Other or Messiah is never fully present on the D&C model but always a reality yet to come, always a reality beyond, a future, a hope, an aspiration. Indeed, God is not even to be thought of as a being, an individual, but rather as an uncontainable, unconditional, undeconstructible Event that is, as some who talk about such things put it, "astir" or "harbored" in the name of "God".

Why is the kingdom eternally deferred? Because words and worldly structures are finite, contingent, particular, limited, deconstructible and thus inhospitable abodes for the Wholly Other and the un-deconstructible. At best what we are ever presented with are "traces" of the Event that is God, and these traces call us beyond and invite us into a transformed way of being in the world.

As I said, I'm certainly open to correction here as I am admittedly outside my own areas of professional expertise. But, to the extent that I've got Derrida/Caputo right, I'm inclined to think that this discarnational model of the kingdom is utterly foreign to the incarnational kingdom of Christian faith. Whereas the D&C "gospel" regards the contingent, particular and deconstructible with suspicion and as inhospitable to the Wholly Other/Messiah/Kingdom or Justice, the God of Christian faith dwells within, inhabits, incarnates himself precisely in the particular, deconstructible and contingent. And far from "traces" of God within the particular, deconstructible and contingent the gospel suggests a fullness of presence.

Moreover, while the idea of a transformative event lies at the very heart of the gospel, the Trinitarian God of Christian theism is not himself an Event, but a God-in-three-persons. Events don't have intentions, aims, loves, etc. I can't enter into a reciprocated relationship of love with an event.

What, then, might Tony and others find so appealing in the D&C idea of eternal deferral? I'd like to think that it's not so much the eternal deferral and impossibility of the kingdom that they find so attractive, as that hardly strikes me as good news. That's about as "good" as the news delivered up in Waiting for Godot. At least in the case of the latter the two main characters believe Godot is coming, though he never arrives. Not so in the D&C story where God's coming is impossible.

Perhaps what TJ and others find appealing is the perpetual deferral of understanding, the realization that no matter what we come to understand of God and of his justice it is inexhaustible; there is always more. I wonder if it's not the idea that we ought never to be satisfied or settled with a particular theology or political arrangement, for example, but always questing, always reaching and searching.

In a way, insofar as the emerging movement can be viewed as a development within evangelical protestantism, it is easier for me to see how some of Derrida's ideas are consonant with emergent sensibilities than it is for me to understand how Caputo, a Catholic, would be attracted to such discarnate, disembodied, otherworldly notions. Catholicism's emphasis on the Eucharist, a place where Christ is really present (one almost wants to say re-incarnated) would seem to more easily prevent one from flights of disembodiment than the thin "commemorative" understanding of the Eucharist in low-church protestant denominations and non-denominations.

In any case, what do you think? Have I misrepresented the D&C model? If not, do you find the notion of an eternal deferral of the kingdom appealing?


Please note Kevin's web blog which may help frame the D&C discussion above a little more fully - http://www.blogger.com/comment.g?blogID=1054707203818412735&postID=1824111830709677492



Sunday, April 3, 2011

Book Review: "Whose Afraid of Postmodernism?" by James Smith

Baker Academics: The Church and Postmodern Culture
About the series: The Church and Postmodern Culture series features high-profile theorists in continental philosophy and contemporary theology writing for a broad, nonspecialist audience interested in the impact of postmodern theory on the faith and practice of the church.

http://www.bakeracademic.com/ME2/Audiences/dirmod.asp?sid=0477683E4046471488BD7BAC8DCFB004&nm=&type=PubCom&mod=PubComProductCatalog&mid=BF1316AF9E334B7BA1C33CB61CF48A4E&tier=3&id=75F7292BC832431CBAA221BD8EF247D8

Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

James K. A. Smith
March 2006 pub.

"[A] provocative little book. . . . A clear and accessible introduction to postmodern thought that no doubt de-mythologizes many of the common criticisms leveled against [it], causing us to engage the issues from a new perspective."--Cynthia R. Nielsen, American Catholic Philosophical Quarterly

The philosophies of French thinkers Derrida, Lyotard, and Foucault form the basis for postmodern thought and are seemingly at odds with the Christian faith. However, James K. A. Smith contends that their ideas have been misinterpreted. In an introduction and four fulsome chapters, Smith unpacks the primary philosophical impulses behind postmodernism, demythologizes its myths, and demonstrates its affinity with core Christian claims. Each of his accessible chapters includes an opening discussion of a recent representative film and a closing "tour" of a postmodern church in case study form--with particular application to the growing "emerging church" conversation.

The award-winning Who's Afraid of Postmodernism? is the first book in the Church and Postmodern Culture series. The Church and Postmodern Culture series features high-profile theorists in continental philosophy and contemporary theology writing for a broad, nonspecialist audience interested in the impact of postmodern theory on the faith and practice of the church. Contracted authors include John D. Caputo, Bruce Ellis Benson, Graham Ward, Carl Raschke, and Merold Westphal.

Endorsements

Who's Afraid of Postmodernism? will help many of us. By pointing out dangers and highlighting possibilities, it will help those who are already grappling constructively with postmodernity. And perhaps it will prompt some who seem to be afraid of postmodernism to relax a little more, critique others a little less, and 'redeem the time' a little more fruitfully."--Brian McLaren, author, lecturer, activist (anewkindofchristian.com)

"Who's Afraid of Postmodernism? will be a boon for those working in and for the churches, especially in the world of evangelicalism. It will wean them from unexamined commitments to modernity and introduce them to a world of new ideas that are perhaps more useful to Christianity than they would have ever thought possible."--Kevin Hart, University of Notre Dame

"This delightful book is a twofer. Smith first shows, through a careful reading of the texts, that central themes of three major postmodern philosophers are a threat not to biblical Christianity but only to an all too modern, all too complacent church. He then argues strongly for a church that learns from postmodernism how to revitalize its premodern heritage. The movie analyses that open each chapter render the argument at once more concrete and more powerful."--Merold Westphal, distinguished professor of philosophy, Fordham University

"I find Who's Afraid of Postmodernism? to be stunningly clear. Smith's writing is not an argument whose logic you must follow but a narrative that opens windows. I continually found myself saying 'Well, of course, why didn't I see that before? It's so obvious.' Smith helps us understand why postmodernism sets the stage for the restoration of the ancient faith."--Robert Webber, Myers Professor of Ministry, Northern Seminary; author of Ancient-Future Faith

"Who's Afraid of Postmodernism? by James K. A. Smith is a powerful and persuasive rejoinder to those in the evangelical academy who persist in pushing the now discredited canard that postmodernism is incompatible with both historical Christianity and the history of orthodoxy. Smith weaves an incredibly insightful exposition of three key postmodern philosophers--Derrida, Lyotard, and Foucault--with illustrations from both popular media and culture. He concludes with a proposal for recovering liturgy and 'redeeming dogma' while rethinking the mission of 'confessing' Christianity in a global setting. Postmodernism, according to Smith, is something you not only don't need to be afraid of any longer but you can even take it to church!"--Carl Raschke, professor of religious studies and chair of the department, University of Denver; author of The Next Reformation

Praise for the series: "The proposed series is not just a good idea; it is actually essential. If mission, liturgy, and pastoral care are to be effective today, then churches need a better understanding of so-called postmodern culture as something to be reckoned with and sometimes resisted. Increasingly, there is an educated interest in religion, but there is also a need to be well-informed about postmodern thought and its very complex relation both to postmodern culture (to which it is often actually hostile) and to religion. Again the need is for a critical appreciation--not dismissal and not empty adulation. This new series aims to provide this in an accessible manner. I am convinced that the main ideas of postmodernism are actually not as 'difficult' as people suppose and that a clear and simple presentation of them actually assists wider cultural discussion. An additional purpose of the series is to introduce to a wider audience theologies that are already trying critically to assimilate the postmodern turn. Since some of these, for example Radical Orthodoxy, are intensely focused on the importance of 'church,' it is crucial that this occur. Although it is already happening, it needs to crystallize. This new series may be just the thing to bring it about."--John Milbank, University of Nottingham

Reviews

[This book] aims to make accessible the philosophical and religious contributions of three postmodern thinkers: Jacques Derrida, Jean-Francois Lyotard, and Michel Foucault. Smith . . . does this cleverly by employing illustrations and examples from such films as The Matrix; Memento; One Flew Over the Cuckoo's Nest; O Brother, Where Art Thou?; and, surprisingly but successfully, The Little Mermaid. Along the way, Smith also dissects the popular teachings of postmodern writers like Brian McLaren . . . Leonard Sweet and Robert Webber. . . . It's one of the most accessible introductions to postmodern thought to date, and its concluding chapter--in which Smith brilliantly employs the movie Whale Rider to explore how Christianity might be simultaneously faithful to tradition and open to change--is alone worth the price of admission. Ironically but persuasively, Smith argues that postmodern Christianity's most powerful contribution could be a return to ancient, premodern church traditions and liturgy."--Publishers Weekly (starred review)

"If you're already developing a familiarity with the broad trends in the history of thought that have led to postmodernism and are now looking for someone to guide you through some of the major 20th-century figures in postmodernism, then Smith's book should be your next read. . . . Smith is good at answering questions in a way that provokes people to think. If you've ever tried to read Derrida or Foucault, you know that they can be simply mystifying to the uninitiated. Consider Smith's book your initiation. Each chapter begins with the discussion of a popular movie that will show you what you've already begun to experience and to grasp the Derridean and Foucaultian concepts Smith then smoothly and cogently introduces."--David L. O'Hara, Prism

"Smith takes a sharp, insightful look at some of the tenets of postmodern philosophy and various Christian responses to it. In particular, I appreciate that he articulates some of the flaws in certain factions of the emergent church movement, as they adhere to postmodern thought in an attempt to be 'culturally relevant.' What's impressive is that he does all that in a very accessible, reader-friendly way."--Kris Rasmussen, Beliefnet.com

"Giving a readable summary of Derrida, Lyotard, and Foucault is no small task. For this Smith should be commended."--Michael J. Vlach, Master's Seminary Journal

"[A] provocative little book. . . . Though himself a philosopher, Smith has written this book not primarily for philosophers, but rather for students, spiritual seekers, and laypersons desiring to familiarize themselves with the issues of postmodernity in order to better engage the culture in which they live. For those interested in more philosophical and scholarly discussions of the issues, Smith includes numerous resources in his footnotes and an annotated bibliography for additional reading. . . . [A] valuable aspect of the book . . . is the way in which [Smith] closes each chapter by considering how postmodern thought might shape the practice of the church in terms of cultural engagement. . . . Smith has presented a clear and accessible introduction to postmodern thought that no doubt de-mythologizes many of the common criticisms leveled against postmodern thought, causing us to engage the issues from a new perspective."--Cynthia R. Nielsen, American Catholic Philosophical Quarterly

"Leavened by references to contemporary movies and by church case studies, this accessible introduction to postmodernism points out the problems of modernity for the church's life and health and invites Christians into the space that postmodernism opens for nurturing strong confessional identities."--Amy Plantinga Pauw, Christian Century

"Making postmodernism less intimidating and recognizing its potential as an ally to Christian faith is the aim of Smith's latest book. [It is] well written and brief. . . . The book makes helpful connections with pop culture; each chapter begins with a synopsis of a contemporary film that articulates certain postmodern features launching the discussions that follow."--Chris Emerick, Religious Studies Review

"Are we to resist [postmodernism] as a demonic attack on the foundations of the faith, or are we to bow and adore as the messianic secret itself has found new form? Well, probably neither, as Smith shows with good practical examples and relevant applications. This is a well written, sensible short book defining 'postmodernism' as a school of interpretation of life and showing how it can be helpful and not hostile, how it can even chime in with what lots of Christians think about life."--Regent's Reviews

"[Smith] reveal[s] a passion for the Church and the historic Christian faith. . . . In his approach, Smith is an Evangelist, bridging the gap between those outside the Church and those who hold to the historic faith. . . . His chapters can be read as stand-alone assignments on each individual. [He] provide[s] ample footnotes for citation and offer[s] helpful explanatory text. As a result, readers who are not as familiar with the subject matter can gain additional background, and those interested in further research will find valuable leads. An added benefit of Smith's text is the review of an appropriate movie at the beginning of each chapter. . . . Smith provides readers with a greater understanding of the potential for ministry, if the foundational themes of postmodernism are correctly interpreted. . . . As it relates to use within the classroom, particularly by professors of youth ministry, Smith's book seems to have an edge. His use of film . . . provides a contemporary link to the content, and a pedagogical example our students need to see."--Doug Barcalow, Journal of Youth Ministry

"Very readable, and has an impressive grasp of details and interconnections. . . . It represents some of the best writing that postmodernists have produced. . . . [It] is a useful introduction to postmodernist thinking and how it relates to theological issues."--John C. Poirier, Westminster Theological Journal

"In this short, engaging book, [Smith] takes on the three major thinkers of postmodernity, the Frenchmen Derrida, Lyotard, and Foucault, and argues, surprisingly, that their claims about truth can have deep affinities with central Christian convictions. . . . The book is valuable in introducing contemporary French philosophy, which often baffles the neophyte with its complex, in-house language."--Mark C. Mattes, Logia

"Smith desires to engage a considerably broad audience. . . . Such a text obviously would require a writer who is conversant with the philosophical complexities of postmodernity and able to explicate them in an accessible and lucid fashion. Smith, fortunately, has proven to be such a competent source. . . . The book flows with a winsome charm as Smith keeps technical jargon to a minimum and cleverly opens each chapter with brief sketches of popular movies . . . in order to illustrate the overall points that he believes Derrida, Lyotard, and Foucault were trying to assert. This strategy is so well done that most readers will be captivated by Smith's analysis and judicious flare even if they disagree with his conclusions. Also, this work is helpful because it contains a concise annotated bibliography of sources for further reading and even a short list of online resources. . . . This book is an engaging read for scholars, pastors, students, and laity alike."--Everett Berry, Southern Baptist Journal of Theology

"Supporters and critics of postmodern theology should pay attention to this little book by James K. A. Smith. . . . Smith embodies the attitude, and likely the influence, of Francis Schaeffer. Willing to tackle nuanced philosophic issues head on while remaining intelligible to the nonspecialist, Smith will introduce postmodernism to many Christians. . . . Who's Afraid of Postmodernism? is a primer. . . . It is one of the better popular introductions to the significance of postmodernism for the church."--R. J. Snell, Calvin Theological Journal

"Smith does a remarkable job in his book to offer a basic understanding of postmodernism. . . . Smith's analysis of these philosophers [Derrida, Lyotard, and Foucault] and their respective ideas from a Christian perspective is eye-opening, particularly for anyone who has difficulty nailing-down the concepts of postmodernism."--Aaron Vriesman, Reformed Review

"The core chapters on Derrida, Lyotard, and Foucault are the most helpful, for Smith interprets their arguments according to the principle of charity. In accessible prose, he presents the best, most persuasive aspects of their critiques without turning the three into anonymous theologians or infallible sources of truth. . . . The core chapters of Smith's book are useful to introduce philosophers associated with postmodernism to high school and college students, seminarians, religious educators, campus ministers, and preachers."--Robert A. Cathey, Interpretation

"This is a stimulating read. The presentation is lively and engaging, often built around films--from Memento to The Little Mermaid. I recommend it for anyone trying to rethink mission today--especially if you fear postmodernity!"--Tim Chester, Themelios

"Smith writes in a very readable style. . . . The strength of Smith's work is his ambitious interpretation of postmodern philosophy and how it can be used to correct modernistic tendencies at work in both the modern and emergent church ethos without throwing the proverbial baby out with the bathwater. . . . I highly recommend this volume to seminary students, teachers, those with interest in postmodernism, the church, and postmodernity. . . . At its core it deals with academic elements and therefore is better suited to those with academic backgrounds. However, to relegate this volume to the ivory tower libraries of the strictly academic would be a great disservice to the church and the struggling minister who could glean much from these pages that would help them along this transitional ecclesiological sojourn from what has been to what will be."--David Paddick, Stone-Campbell Journal

Smith's book is balanced, patient, and gracious. What's more, it is one of the few books to speak eloquently and incisively of the giants of continental philosophy. Still, its greatest virtue is its relatively modest aim. . . . Smith simply puts three postmodern slogans under the microscope, describes them to us in a bit of detail, and suggests how they might serve the Church. . . . Helpfully and (rare in many attempts) sensitively, Smith introduces each of the five chapters with a movie. . . . He looks in turn at Derrida, Lyotard, and Foucault, taking up a threatening slogan from each and showing how the claims being made in context can actually be appropriated by churches for their own good and that of the world."--Matt Jenson, Cultural Encounters

Pastors and Christian leaders need good tools to teach the things we need to know to be able to speak intelligibly to our postmodern listeners and give us a comprehensive view of the often unfamiliar context in which we live and work. Here is a book, which provides this knowledge as well as informs our practice. . . . Smith persuasively suggests that postmodernism presents the church with an opportunity to confidently move forward with change. . . . Who's Afraid of Postmodernism? asks a bold and intriguing question. Smith's book is a welcome challenge to the church, encouraging, and perhaps, imploring us to engage the postmodern world in which we find ourselves, and which we cannot escape. His use of popular movies to begin each chapter provides a touchstone for the lay reader to begin to grasp some of the more sophisticated and nuanced points found in postmodern philosophy. They also show how immediately visible the ideas which drive postmodernism are in the world around us. For the scholar, Smith's work provides an accurate context for Derrida, Lyotard, and Foucault, allowing for further understanding of how their influence is so pervasive across academic disciplines. This reader gladly recommends Smith's work to both the interested layperson and scholar alike."--Chad Lakies, Missio Apostolica

"Smith is a philosopher who works hard at staying accessible, effectively mining such films as Memento, The Little Mermaid and Whale Rider to expound ideas. . . . Smith has done a tremendous job of getting the ideas of postmodernism on the table for a wide audience to interact with. Even if one might disagree with some of Smith's applications, his expositions of Derrida, Lyotard and Foucault are very helpful for understanding the relationship between postmodern thought and Christianity."--Rob Haskell, Evangelical Review of Theology

"Thankfully, Christian thinkers, writers, and philosophers are deciphering postmodernism in ways that reject its errors and embrace its insights. [A] helpful [book is] Who's Afraid of Postmodernism? . . . [It] approach[es] postmodernism with intellectual and theological honesty, sorting through its claims and thinking about its interaction with Christianity. . . . Reading books such as Smith's . . . alongside the work of postmodern theorists helps us to gain skill in evaluating the claims of postmodernism while not throwing the baby out with the bathwater, especially when postmodernists criticize the church."--Alissa Wilkinson, Comment

"The true strength of the [Church and Postmodern Culture] series [is that it] has something to say and it demands response. It preaches and it stirs me to preach. . . . [It] both draws Christians into the postmodern conversation and provides space for readers to think about their own vocations. . . . [Smith's] work can embolden preachers in their proclamation and encourage pastors in their discipleship, thereby facilitating the call of more preachers, pastors, and professional thinkers."--Aaron Perry, Asbury Journal