Here is a great postmodernist quote by Frank Schaeffer from his blog:
While the term postmodernism is often used to describe an aesthetic, artistic worldview characterized by a distrust of theories and ideology, I think it usefully applies (or rather should apply) to the “certainties” on both sides in the religion vs. atheism debate.
Brilliant! In other words, “Postmodernism doesn’t mean uncertainty; it means certainty.” Or does it? One can never be too sure about these things!
In any case, one thing is certain, Frank Schaeffer has learned to use blogspot.com and since August has been blogging from his parents’ basement. (Metaphorically speaking of course!)
In part two, of this series, I claimed that the best way to confront Frank Schaeffer’s attacks on common sense is to realize that he’s just another angry postmodernist. The way to counter him is to first realize that virtually everything he says is complete drivel.
It reminds me of the passage in Through The Looking Glass in which Alice is talking to Humpty Dumpty:
“When I use a word,” Humpty Dumpty said in a rather a scornful tone, “it means just what I choose it to mean – neither more nor less.”
“The question is,” said Alice, “whether you can make words mean different things.”
“The question is,” said Humpty Dumpty, “which is to be master – that’s all.”
Alice was too much puzzled to say anything, so after a minute Humpty Dumpty began again.
Puzzled? That’s exactly how I feel when reading or listening to Frank Schaeffer. I say: “But words mean things!” Franky Dumpty says: “No, they don’t! They sneer whatever aesthetic I confuse they brrg snrffle!”
Ironically, after posting part two, in an episode of postmodernist doubt, I wondered if Frank Schaeffer himself has ever criticized existentialism and postmodernism as being an unviable philosophy, as his father, the late great Francis Schaeffer, had done so forcefully in How Should We Then Live? So I did a little research by reading his new blog.
Frank frequently quotes the 19th century philospoher Søren Kierkegaard, who was simultaneouly existentialist, neo-orthodox, postmodernist and humanist. One could sum up the entire philosophy of Kierkegaard as “uncertainty about God.” Some of the most comic philosophical quotes of all time were offered by this crazy Dane. I say these are comic quotes, because they have the quality of sounding both obvious and profound, while really being nonsense. Kierkegard’s philosophy is reminiscent of the “sound of one hand clapping” cliché of Zen Buddhism, which is meant to show that meaning comes only through accepting paradoxical truths. “What is the sound of one hand clapping?” the Zen master asks. It’s a rhetorical question. In other words, “People who know, do not know; just as people who do not know, do not know.”
I must find a truth that is true for me.
Irony is a qualification of subjectivity.
It belongs to the imperfection of everything human that man can only attain his desire by passing through its opposite.
It is the duty of the human understanding to understand that there are things which it cannot understand.
So let others admire and extol him who claims to be able to comprehend Christianity. . . . I regard it then as a plain duty to admit that one neither can nor shall comprehend it.
Both Blake and Kierkegaard emphasized the belief that fear and anxiety come from not recognizing the tension of opposite forces. In Blake’s case, this idea took the form of a Neo-Gnostic dualism.
Thus Kierkegaard represents the erupting existential angst among 19th century thinkers who feverishly sought out truth and meaning, but were never content with biblical truth and historic Christian orthodoxy as a source and thereby missed the forest for the trees.
Of course, not everything Kierkegaard said was wrong and it is subject to interpretation. If understood in a Christian context, Kierkegaard’s idea of a “leap of faith” has some antecedents among the writings of the Church Fathers. But to understand Frank Schaeffer, one must understand that he — like Kierkegard, Karl Barth, Albert Schweitzer, and Rudolph Bultmann before him — is self-consciously neo-orthodox. The term, neo-orthodoxy is somewhat misleading in that it isn’t a “new orthodoxy,” but a mid-20th century revision of the Historical Critical method espoused by the liberal theologians 50 to 100 years prior to that.
Today Frank has ventured to express his admiration of Kierkegard and Barth. Don’t be surprised that if tomorrow you hear him echoing Bishop Shelby Spong and John Dominic Crossan. He’s an iconclast who has taken to disagreeing with anyone who stands for certainty and objective truth. His mode of operation is first contradiction and then affirmation in the next breath. In this way, he is impossible to pin down.
The promo to his new book says:
Frank Schaeffer has a problem with Dawkins, Hitchens, Harris, Dennett, and the rest of the New Atheists — the self-anointed “Brights.” He also has a problem with the Rick Warrens and Tim LaHayes of the world. The problem is that he doesn’t see much of a difference between the two camps. As Schaeffer puts it, they “often share the same fallacy: truth claims that reek of false certainties. I believe that there is an alternative that actually matches the way life is lived rather than how we usually talk about belief.”
I too have a problem with Dawkins, Hitchens, Warren and LaHaye. But it isn’t because they speak of certainties. On the contrary, it is because Dawkins and Hitchens are postmodernist atheists reveling in ad hominems designed to provoke an emotional response and making all sorts of illogical appeals. On the other hand, Warren and LaHaye, while being orthodox in the essentials, have spouted all sorts of bizarre minor heresies in their best-selling books. It’s not an issue of “certainty” being false in and of itself, but of them being certain of their error.
Frank Schaeffer is criticizing these men not for merely being wrong. He is essentially saying that anyone who thinks he is absolutely right about something is wrong. And that is one thing he is absolutely sure about.
If everything I’ve written here only makes your head spin. Don’t worry, it’s a sign that you are sane. The point to remember is that Frank Schaeffer, supposedly a one-time champion of Reformed Orthodoxy, has succumbed to Gnostic dualism. He’s adopted an elitist attitude that sneers at every Christian who grasps at the fixed anchor of biblical truth.
In part five, we’ll look at whether Frank Schaeffer ever even understood Reformed theology to begin with.
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Who is the dreaded beast of Revelation?
Now at last, a plausible candidate for this personification of evil incarnate has been identified (or re-identified). Ken Gentry’s insightful analysis of scripture and history is likely to revolutionize your understanding of the book of Revelation — and even more importantly — amplify and energize your entire Christian worldview!
Historical footage and other graphics are used to illustrate the lecture Dr. Gentry presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed by a one-hour question and answer session addressing the key concerns and objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy surrounding this issue — but just why it may well be one of the most significant issues facing the Church today.
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Exposes the Dangers of Abortion to Women!
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Although the content is emotionally gut-wrenching, these videos have been used in church seminars and small groups to educate Christians on the abortion issue and to lead people toward a pro-life position. Contains 2 hours and 40 minutes of materials that can be shown separately.
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That Swiss Hermit Strikes Again!
Dr. Schaeffer, who was one of the most influential Christian thinkers in the twentieth century, shows that secular humanism has displaced the Judeo-Christian consensus that once defined our nation’s moral boundaries. Law, education, and medicine have all been reshaped for the worse as a consequence. America’s dominant worldview changed, Schaeffer charges, when Christians weren’t looking.
Schaeffer lists two reasons for evangelical indifference: a false concept of spirituality and fear. He calls on believers to stand against the tyranny and moral chaos that come when humanism reigns-and warns that believers may, at some point, be forced to make the hard choice between obeying God or Caesar. A Christian Manifesto is a thought-provoking and bracing Christian analysis of American culture and the obligation Christians have to engage the culture with the claims of Christ.
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With “preaching to the lost” being such a basic foundation of Christianity, why do many in the church seem to be apathetic on this issue of preaching in highways and byways of towns and cities?
Is it biblical to stand in the public places of the world and proclaim the gospel, regardless if people want to hear it or not?
Does the Bible really call church pastors, leaders and evangelists to proclaim the gospel in the public square as part of obedience to the Great Commission, or is public preaching something that is outdated and not applicable for our day and age?
These any many other questions are answered in this documentary.
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Foundations in Biblical Eschatology
By Jay Rogers, Larry Waugh, Rodney Stortz, Joseph Meiring. High quality paperback, 167 pages.
All Christians believe that their great God and Savior, Jesus Christ, will one day return. Although we cannot know the exact time of His return, what exactly did Jesus mean when he spoke of the signs of His coming (Mat. 24)? How are we to interpret the prophecies in Isaiah regarding the time when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isa. 11:19)? Should we expect a time of great tribulation and apostasy or revival and reformation before the Lord returns? Is the devil bound now, and are the saints reigning with Christ? Did you know that there are four hermeneutical approaches to the book of Daniel and Revelation?
These and many more questions are dealt with by four authors as they present the four views on the millennium. Each view is then critiqued by the other three authors.
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