Summary: Minding The Times: An Exposition On Postmodernism, Part 2
The human mind and spirit cannot endure for very long the chaotic vacillation of such lawlessness before the individual eventually cries out for answers to the extremes of licentiousness and total control. Throughout much of the Modern Era, the Christian apologist could appeal to a shared respect for historic and scientific fact common to both Christianity and commonsense realism. Today, the Christian must first reestablish why anyone ought to believe in anything at all and then assert how the Biblical approach provides the best possible explanation for the condition in which man actually finds himself and the facts as they are rather than how he might like them to be.
The apologist must begin this process by exposing the intellectual and moral bankruptcy of the Postmodernist system. James Sire writes in The Universe Next Door, "If we hold that all linguistic utterances are power plays, then that utterance itself is a power play and no more likely to be more proper than any other (187)."
This claim by Postmodernists that all utterances are merely power plays fails the test of systematic consistency where a philosophical proposition must square with the external world as well as logically cohere with the other statements comprising the set of beliefs under consideration. But more important than the sense of satisfaction resulting from the discovery of this contradiction allowing for a degree of one-upmanship in the battle of ideas is the realization that this contradiction exposes the unlivability of a particular worldview.
Big deal, the Postmodernist might quip in response to this inconsistency since they are not known for their devotion to logical argumentation. Try as they might to gloss over this oversight with platitudes honoring the glories of relativism and tolerance, Postmodernists still deep down possess that human yearning for a universal justice. Romans 2:14-15 says, "Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts..."
It might not be fashionable to contend that there is no such thing as right and wrong and often believing such is even an occupational requirement in certain academic and governmental circles. But when it comes down to it, no one really wants to be treated as if that was the case. C.S. Lewis was fond of noting that those among us preaching the loudest in favor of relativism would cry bloody murder just like the rest of us if egregiously wronged. Just see what happens the next time the faculty nihilist is denied tenure when up for review.
Once it is established by our own existential makeup that there is something to right and wrong beyond the whims of those strong enough to have their way with the weak, it needs to be highlighted where these standards come from. John Frame in Apologetics To The Glory Of God writes, "Now, where does this authority of the absolute moral principle come from? Ultimately, only two kinds of answers are possible: the source of absolute moral authority is either personal or impersonal (97)."
This means that the ethical framework of the universe either arose within its own structure on its own or through the conscientious ordering of a higher organizing mind. Since we ourselves possess consciousness, by default the source of this moral order would have to be aware since it is impossible for the unaware to give rise to the aware or even to establish an ordered universe since that which is not guided and directed is haphazard and random.
If the Christian has been successful up to this point, the Christian has aided the Postmodernist in realizing that there is purpose and direction in life. The next step in the process involved proving to the Postmodernist that the Christian faith is the correct system of thought and meaning. Now the Christian can reintroduce a more traditional apologetic since the Postmodernist is now capable of stomaching objective fact.
The task of the Christian Apologist is to show the unbeliever that the Christian faith is the most viable religious option. This is accomplished by emphasizing the validity of the Biblical account. The first hurdle to overcome regards the historical legitimacy of the Gospel records. To accomplish, Winfried Corduan provides the following checklist of questions in No Doubt About It: The Case For Christianity: "(1) Are the accounts written by people closely associated with the event? (2) Are our present versions of the Gospels what the original authors wrote? (3) Are the accounts so biased as to be unbelievable? (4) Do the accounts contain impossibilities (186)?"
By answering these questions, it is discovered that the Gospels are remarkably well off. The Gospels are themselves written by eyewitnesses or contain the testimony of eyewitnesses. Corduan writes, "Matthew and John were disciples...Mark was a native of Jerusalem and present at the Gospel events...and reported the reminisces of Peter. Luke...was not a disciple...Yet tells of the research he did (189)."