There seem to be at least two ways in which evangelical Christians have misappropriated the term “postmodernism”. One of these ways is described by Robert C. Greer in Mapping Postmodernism, and can also be seen in the blurb to G.K. Beale’s book and in William Dever’s rant against minimalists. This approach is a retrenchment back into what was falsely assumed to be a doctrinally secure positivism. Here’s Greer (p. 14):
“A number of books have been published in the 1990s and early 2000s excoriating postmodernism and admonishing the Christian community to stand firm against the postmodern tide saturating the West. In the pulpits, on the radio and on television, this same message has been presented. With Bible in hand the Christian believer argues for absolute truth, often with the words ‘Thus sayeth the Lord” serving as a centrepiece to his or her arguments. Hence, where polemical works had previously targeted secular Christianity as one of Christianity’s chief foes, the new foe is postmodernism. Only by understanding and embracing that which constitutes absolute truth, leaders within the Christian community explained, could the battle be waged successfully.”
Here’s an example, in the introduction to The Supremacy of Christ in a Postmodern World (2007) by John Piper, Voddie Baucham, D. A. Carson, Tim Keller, Mark Driscoll, and David Wells:
“Many would have us believe that life is hopelessly fragmented and truth an elusive dream. The authors of this book beg to differ and enthusiastically point us to the cohesive centrality and absolute supremacy of Jesus Christ.”
The other approach is that followed by those sympathetic with ‘emergent/emerging’ movements, and involves taking those bits of ‘postmodern’ thinkers which attack secular modernism, and thereby providing a defence of the same absolute truth of Christianity, without being quite so explicit as to the grounds (if any can be spelled out) for such absolute truth. It’s the ‘Christianity is absolutely true, because all truth is relative, and so my claim for absolute truth is equally valid’ argument. It’s never said like that, of course, because that would expose the odd inconsistency of the position — using a relativistic epistemology to support absolute truth, and then naming that absolute truth as specifically traditional orthodox Christianity. And the problem is deeper than that. There’s a careful selectivity from thinkers who are grouped as ‘postmodernists’, taking only those parts of what they say that can be useful, while refusing the full (anti-authoritarian, indeterminate, anti-metanarrative) implications of what they are saying.
Neither approach has much interest in what the so-called ‘postmodern’ thinkers say. One simply opposes it, the other mines it for material. Both are defensive positions, and where there’s defense, there’s usually tendentious use rather than reading. But in that dichotomy, which is really a sliding scale, I guess I’m revealing I think modernism has a few good and worthwhile features, yet.