Postmodernity and Five Fundamental Theological Issues - Essay Example

Post-modernity and five fundamental theological issues POST-MODERNITY AND FIVE FUNDAMENTALTHEOLOGICAL ISSUES GRACE SARKAR Order No. 352075 30 January 2010 Table of Contents Thesis … 3 Introduction … 3 General Task - The atheist and the theist … 5 Identification … 8 Analysis and Evaluation … 9 Conclusion … 11 Sources … 13 POST-MODERNITY AND FIVE FUNDAMENTALTHEOLOGICAL ISSUES Thesis Was the resurrection of Jesus Christ a reality or hallucination? Can the resurrection of Jesus Christ be absorbed as a real event by post-modernism? Introduction Post-modernism developed as a concept in the mid-1980s and has received increased following over the years. As a concept, post-modernism defies definition because in this moment it means different things to different observers. (Guarino, Thomas, 2009). “Postmodernism is hard to define, because it is a concept that appears in a wide variety of disciplines or areas of study, including art, architecture, music, film, literature, sociology, communications, fashion, and technology. Its hard to locate it temporally or historically, because its not clear exactly when postmodernism begins. “Perhaps the easiest way to start thinking about postmodernism is by thinking about modernism, the movement from which postmodernism seems to grow or emerge. Modernism has two facets, or two modes of definition, both of which are relevant to understanding postmodernism. “The first facet or definition of modernism comes from the aesthetic movement broadly labeled "modernism." This movement is roughly coterminous with twentieth century Western ideas about art (though traces of it in emergent forms can be found in the nineteenth century as well). Modernism is the movement in visual arts, music, literature, and drama which rejected the old Victorian standards of how art should be made, consumed, and what it should mean. In the period of "high modernism," from around 1910 to 1930, the major figures of modernism literature helped radically to redefine what poetry and fiction could be and do: figures like Woolf, Joyce, Eliot, Pound, Stevens, Proust, Mallarme, Kafka, and Rilke are considered the founders of twentieth-century modernism” (Klages, Mary; 2007). This means the followers of post-modernism are still grappling over the issue of post-modernism and have yet to settle down on at least a broad definition of the term. However, various suggestions are forthcoming one of which places post-modernism above modernism. In this sense, post-modernism is the culmination of modernism or at least it sees modernism as something that has more or less outlived its utility. Hence, the debate on how post-modernism views the resurrection of Jesus Christ postulates an event that was not only considered supernatural but also ignited a movement that became the largest identity in history. Having stated that post-modernism continues to defy definition, it is difficult to analyze the resurrection through the lens of post-modernism. However, followers of post-modernism, to whichever segment they belong, will not deny the qualification of post-modernism to study resurrection. Over two thousand years have passed since the resurrection, and it is interesting to study and analyze the resurrection as if doing so in a period two thousand years hence, that is, sometime in the 4th or 5th millennia. The call for such an analysis is nevertheless fraught with hazards because we are living in times where radical changes are taking place every decade and information is growing at an exponential rate. Nonetheless, post-modernism being what it is, it has sufficient jurisdiction to look into an event that took place two millennia ago. With access to resources and principalities available now as never before compared to the recent past as recent as five decades ago, post-modernism is in a position to focus on the event of resurrection more clearly than at any other period in history including the time the resurrection is purported to have taken place. General Task - The atheist and the theist The first question post-modernism throws up on the question of resurrection is does it support the argument for the atheist or the theist? If it supports the atheist, it must follow the premise that the resurrection is a hoax and further, provide the evidence and arguments to prove the resurrection was a hoax. On the other hand, if post-modernism supports theism, it must approve of the resurrection and accept the evidence and claims of the theist (Frame, John M; 1999). In brief, post-modernity is that type of thought that rebels against any totalizing understanding of reality (Frame, John M; 1999). This means post-modernism is not bound to follow the rules of the game. If someone were to say that 2 + 2 = 4, it is not incumbent on post-modernism to accept it as the gospel truth. Post-modernism must also look favorably on someone if he says 2 + 2 = 5, although mathematically this may untrue. Post-modernism accepts that the additional one in the 2 + 2 = 5 is a bonus. Thus, post-modernism assumes an exalted position on matters such as the resurrection. In the light of the works of men such as C.S. Lewis post-modernism has little choice but to regard resurrection with exquisite favor. Post-modernism does not recognize middle grounds. It is firmly opinionated one way or the other. The followers of post-modernism have to assume clear and distinct position vis-à-vis an issue that may be controversial like resurrection but which is the basis of Christianity and also not wholly denied by the beliefs of other religions. C.S. Lewis transcends God’s existence and the experience of his conversion with a grandeur that is hard to overlook as the result of any hallucination. The magnificence of regeneration is clear in C.S. Lewis’ life, so much so that the distinction is drawn comparing C.S. Lewis lifestyle with that of Sigmund Freud (Chessick, Richard D, 2002). Post-modernism need not rely on C.S. Lewis for its verdict on resurrection. By my earlier admission, post-modernism is a fragmented term because it lacks coherent definition (Klages, Mary; 2007). At the same time, the concept of post-modernism finds its source in modernism. It exists on the basis of modernism as understood in the 20th century. Since modernism has happened, it is necessary to grow out of this concept. Everything, including modernism, has its time limits and place. What happens after this time limit is over? Post-modernism assumes responsibility for what happens after this time limit. C.S. Lewis exuded a confidence in the power of resurrection that resulted in him facing death "with not only cheerfulness, calmness, and inner peace, but with actual anticipation" (Chessick, Richard D, 2002). As compared to C.S. Lewis, the death of Sigmund Freud is described quite differently: "Did Freud fear he would die in a frantic state of fear and panic?" (Chessick, Richard D, 2002). Of course, the death of Freud is a speculation. However, the death of C.S. Lewis has been attested by his brother (Chessick, Richard D, 2002). When dealing with a subject like resurrection, post-modernism overwhelmingly makes common cause with scriptural as well as extra-scriptural attestations. Post-modernism will lose credibility if it sides the atheists on resurrection. The Bible provides eleven occasions when Jesus appeared after his resurrection to his disciples (Harper Study Bible, 1980, p1620). Apart from the Bible, there are extraneous evidences of Jesus’ resurrection. Perhaps these extraneous evidences are not all wholly reliable or even if they are reliable they come nowhere close to the Biblical accounts of resurrection provided by the apostles (Habermas, Gary R; 2005). Even if the apostles’ accounts were to be treated as unreliable as they are simply their words without proof, moderate observers would think twice before terming the apostles as liars. If the resurrection could galvanize a small group of frightened individuals into death-defying missionaries, there was no other evidence that could explain the veracity of the event more succinctly. There had to be an event of extra-ordinary dimensions so precious to these individuals that they were ready to live and die for it. Identification C.S. Lewis writes, "The doctrines of repressions and inhibitions" imply that "the sense of shame is a dangerous and mischievous thing" (Chessick, Richard D, 2002). Obviously, Lewis was referring to the disciples’ mental state during the time Jesus was arrested and crucified. Indeed, the scriptures do not record any detail about supernatural acts of the disciples while Jesus was with them. There is mention of Jesus sending out seventy disciples to preach and even do miracles. However, there is no other detail of any miraculous acts by the disciples while Jesus was present with them. Instead, Jesus quite often upbraided the disciples for their lack of faith. While Jesus was with them physically, the disciples were content with watching him perform miracles but made little efforts to emulate him and perform miracles themselves. Evidently, they were inhibited with feelings of shame and inadequacies. They even went a step further and tried stopping a man from performing miracles in the name of Jesus because this man did not belong to their group (Luke 9:49). The doctrines of repressions and inhibitions imply that the sense of shame is a dangerous and mischievous thing. Citizens in the times of Jesus did not understand freedom of thought and action the way we do today. In Israel which was under the Romans in those days it was particularly taxing to think and act freely. The common citizens were constantly badgered or coerced to think and act in a way that was expedient to the powers over them. One has only to think of the time Herod ordered all babies below two years of age to be butchered when the wise men failed to return to him with news concerning the newborn baby. Or the time Pontius Pilate released Barabbas instead of Jesus to please the Jewish crowd. It is difficult and almost impossible to fearlessly preach the gospel in such circumstances. However, the preaching did take place after the resurrection. It was the resurrection that catapulted the disciples into action against severe odds. The argument for resurrection is unparalleled if one goes by the events preceding and following the resurrection. Before the resurrection the disciples were cowering and cringing in their hideouts. After the resurrection, they began speaking and preaching openly and fearlessly. Before the resurrection, they forsook Jesus and fled. After the resurrection, they openly blamed the authorities for crucifying Jesus. Before the resurrection, they scarcely spent time in prayer. They even slept while Jesus prayed before his arrest. After resurrection, they were not ready for church administration preferring to spend their time in prayer. The psychological change in the disciples brought about a movement that changed history. Such changes cannot be dismissed as figment of imagination or hallucination. There had to be a transformation at the highest level. When I say the highest level, I do not mean the status level. It was a transformation in the minds of the disciples. “What is the relation between soul and body, mind and matter? That is the ontological question, with which the question regarding the origin of ideas and the certainty of knowledge, or the critical problem, is closely allied” (Weber, Alfred; 2010). Analysis and Evaluation Post-modernism and revelation currently come under the same category of bewilderment and unbelief because of their nondescript and nascent nature. The resurrection is purported to have happened about two millennia ago while post-modernism is at a very early stage of formation. However, the question about resurrection is the same as it is about post-modernism. In either case, it will not do to analyze or evaluate myopically. It is necessary to extend the boundaries of observation and carry out the scrutiny scientifically and historically. There are margins of error in science and history. Nonetheless, they afford better and more dispassionate views. In analysis and evaluation, it is best to consider opposing views and cull facts or statements that could be as close as possible to the truth. In the analysis and evaluation of post-modernism and resurrection there are no better exponents than Sigmund Freud and C.S. Lewis. Freud and Lewis had similar backgrounds but different conclusions. Both Freud and Lewis had a difficult childhood and adolescence. However, Freud remained bitter about his past and continued to be an atheist. Lewis who was born a generation after Freud chose to convert to Christianity in its spiritual status and had better view of life and his works reflect the positive sides of existence (Chessick, Richard D, 2002). The concept of post-modernism did not exist during the lifetime of either Freud or Lewis. However, their work has enough material for post-modernism to dwell on. Freud was dismissive and even contemptuous of religion and held on to views that expressed pragmatism at best about human nature and philosophy. Hence, it is difficult to expect any emphatic statement from Freud on resurrection. Even if he made them, they were surely not salutary. On the other hand, Lewis wrote on glowing terms about life hereafter and believed in resurrection. The analysis and evaluation of post-modernism and resurrection have to be made keeping in mind the policies and strategies governing them. Obviously, Freud was mentally organized enough to hope for better times conditionally. Freud was certainly not dependent on tradition when he introduced his concept of self-analysis or psycho-analysis. His exposition on dreams and their interpretation made him famous. Strangely, it is difficult to describe Freud as an unbeliever. His works reveal his thoughts and show him more as a cynical realist. His close friendship with the Swiss theologian, Oskar Phister, and the stark questions he put before Phister reveal he had valid reasons for his cynicism. C.S. Lewis, however, radiated hope. Both Freud and Lewis had their share of good times and misfortunes. However, Freud allowed himself to be crushed under the weight of his misfortunes. He rose up from his misfortunes swearing and growling. Lewis also expressed his grievances at his misfortunes for some time. But he changed his views as soon as he experienced regeneration. His works exude hope and better times (Nicholi II, Armand M;1997). Conclusion Post-modernism and resurrection are exhaustive in their research. It is not possible to authoritatively conclude their challenges. As of now and perceptibly even in the foreseeable future, they will continue to remain elusive from concrete conclusions. This is because they continue to raise more questions than answers. This is also because they tend to generate fallacies and frauds. Hence, their topic continues to repel rather than attract. We have tried to make post-modernism and resurrection easier to fathom by relating them to Sigmund Freud and C.S. Lewis and their respective works. However, the topics of post-modernism and resurrection are still too vast to be entirely covered by the contributions of Freud and Lewis although these contributions are quite extensive. Freud unlocked the mysteries of the human mind through his theories on psychoanalysis and Lewis has provided the excellence of better hope through his literature. However, these provisions by Freud and Lewis are minnows in comparison to post-modernism and resurrection whose time span start from now to the afterlife. The questions that post-modernism pose and which continue to mystify human beings are: how does post-modernism relate to the present, the past and the future? What are the parameters of post-modernism? Can human beings ever catch up with post-modernism or could post-modernism be grasped as an identity? As for resurrection the questions still requiring solutions are: Can one grasp the reality of the human soul? If Jesus appeared to his disciples after resurrection is it possible for me to follow suit and appear to my loved ones after my death? Do I have control over my resurrection at least to some extent? Perplexing questions! They may appear perplexing and formidable. But they are interesting questions. Sources: Chessick, Richard D; Book Forum: History of Psychiatry; The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life; The American Journal of Psychiatry, October 2002, http://ajp.psychiatryonline.org/cgi/content/full/159/10/1797-a Craig, William Lane; Reasonable Faith: Christian Truth and Apologetics, 2008, http://books.google.com/books?id=DZ8XzHSJpd4C&pg=PA182&lpg=PA182&dq=Craig,+William+L.+Reasonable+Faith&source=bl&ots=dw22tPg_4G&sig=2A_X7N1e5GjpV2LYyrfU-g24QTQ&hl=en&ei=e4lhS6TJL5aI6wPNqrylBA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAcQ6AEwADgU Frame, John M; Presuppositional Apologetics: An Introduction, Part 1 of 2: Introduction and Creation, 1999, http://www.thirdmill.org/files/english/html/pt/PT.h.Frame.Presupp.Apol.1.html Guarino, Thomas; Post-modernity and five fundamental theological issues, 2009, 352075_Postmodernity Article.pdf Habermas, Gary R; Resurrection Research from 1975 to the Present: What are Critical Scholars Saying? 2005, http://www.garyhabermas.com/articles/J_Study_Historical_Jesus_3-2_2005/J_Study_Historical_Jesus_3-2_2005.htm Harper Study Bible, 1980, Zondervan Bible Publishers, Grand Rapids, Michigan, USA Klages, Mary; Postmodernism, 2007, http://www.colorado.edu/English/courses/ENGL2012Klages/pomo.html Nicholi II, Armand M; C.S. Lewis and Sigmund Freud, 1997, http://www.independent.org/publications/article.asp?id=1668 Presuppositional Apologetics; 2010, http://www.carm.org/apologetics/apologetics/presuppositional-apologetics Silverman, Allan; Platos Middle Period Metaphysics and Epistemology, 2008, http://plato.stanford.edu/entries/plato-metaphysics/ Weber, Alfred; History of Philosophy, 2010, http://www.class.uidaho.edu/mickelsen/texts/Weber_History/Cartesian_ School.htm Read More