10 ways that the Christians Church/Christians can communicate to the Postmodern culture

1. Reason and rhetoric: Deductive arguments must be based on true premises and obey the laws of logic and valid argumentation. They must be fair in assessing the nature and weight of the evidence, not jumping to hasty conclusions or avoiding negative evidence.

2. Telling a believable story: using language to make the point that contradicts the concept that we are unable to access reality, and that all we have is language. “What if a theistic God did exist?” Raising such a point shifts the ground away from language as such to the fundamental issue of the nature of “final reality”.

3. Ask why anyone should believe anything at all: Ask a person what lies at the bottom of their belief system. Do the reasons they come up with satisfy even themselves, and why? Try to get people to realize that the best reason for them to believe anything is because it is true. Even relativists can be brought to see that truth is necessary – even to relativism. What assumptions, which systems of belief, do the best job of explaining what we would like to have explained? Those that are incoherent should not fare well. If postmodern people detect incoherence in the basic assumptions of their own philosophy, it should cause them at least some discomfort.

4. Challenging the autonomy of human reason and the search for certainty: The search for certainty is itself a necessary project. The human mind is capable of grounding itself (autonomy of human reason). However, only God can know with certainty, and that is because He is omniscient; He knows everything exhaustively. Philosophic certitude remains a divine trait. Emotional or psychological certitude is as close as we can get. Relate to the fact that postmodernism properly critiques Enlightenment logos, a logos that assumes that people in the exercise of their ordinary mental faculties can grasp the truth truly and certainly. But as Christians we understand why this is, as it has not been an ability of man since the of the Fall. The modern project of seeking such certainty has been accepted by postmodernists as a proper goal, but which it also recognizes as unreachable.

5. Telling one’s own story: Telling a story that is infused with the personal, especially when it is a story about transcendental truth, God and spirituality is more convincing and more rhetorically acceptable to academics than just telling a detached, depersonalized story of Christ. To be coherently pluralistic every story (where no story is more privileged than any other) – including exclusivist stories – it has a right to be aired. So exercise the freedom to tell the story of Christ but add your personal experience to make it persuasive.

6. Tell the Jesus story: The Gospels – the narrative of Jesus’ life, teaching, crucifixion, and resurrection – are the best proof for the truth of the Christian faith. Encountering Jesus has a profound effect on every man.

7. Telling a story like Jesus: Many of Jesus’ parables were not just clever stories illustrating metaphysical, religious, and ethical principles. They were also stories that involved the audience in the telling. Just as we are being amused by how Jesus cleverly unmasked the hypocrisy of Simon the Pharisee, we are struck by the relevance to ourselves. Such stories that sneak up on the reader bring plausibility to traditional Christianity.

8. Provide plausibility by demonstrating the relevance of the Christian faith to the academic endeavor: Many Christian academics have recognized that Christianity has a relation to the actual content of the scholarship they do – or could do. The point is to use their scholarship to point out that there are academic affiliations with organizations like the American Scientific Affiliation. These organizations serve to foster the integration of the Christian faith with their academic discipline. The willingness of some well-known academics to be explicitly and publicly identified with the Christian faith has a great apologetic value.

9. Providing plausibility through community: A profound apologetic role is played by suffering with and for others, and by living under the ethos of the cross. Such a community of fellow academics announces and embodies kingdom values. And it provides a plausibility structure within the cultural boundaries of the university. It demonstrates that intelligent people don’t need to throw their brains out a library or laboratory window in order to be Christians.

10. Praying for a paradigm change: The role of an apologist is limited. No man can make a person see or believe anything. The seeing is out of his control. But praying is not. Praying that God will give the person a new perspective, take off the blinders, give them the grace of illumination is always appropriate. It is the Holy Spirit who does the work of the heart.


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