The Trinity and Postmodernity
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‘Postmodern’ is a ambivalent concept. On the one hand, it means a radical break with modernity . and its faith in human reason, the autonomous human subject, unbridled scientific progress, and the divorce of the secular from the sacred. On the other hand, it is understood as a late form of modernity, an advanced or radicalised stage of the same historical process, in that postmodernity focuses on subjectivity and its concomitant distrust of authority and institutions. In the reaction against the modern spirit based on the strong trust in the autonomous individual and rationality, certitude and clarity, timeless truth and ‘metanarrative’ as a comprehensive explanation of reality, it seems clear that the postmodern spirit denies that reason is absolute and universal, that individuals are autonomous and able to transcend their historical context and culture, and that unbridled scientific progress is the answer to humanity’s ills. It still holds in understanding God as absolute truth. The postmordern strategies to react against modern understanding of God have been divided roughly in two kinds. The first, more radical stance is the one exemplified in the work of Jacques Derridas, which rejects all foundationalist grand narrative or theoretical system on the basis of metaphysical first principles. The other is the post liberals and radical orthodox who reject all correlational, onto-theological approach to mediate between reason and revelation and to understood God in terms of Being, and see theology’s sole foundation in revelation. While certainly the renewed emphasis on the apophatic dimension of the postmodernity is a reaction and corrective to the excessive rationalism of modernity, it makes the meaningful religious experience of God impossible. In this article I will suggest by reference to Zizioulas and Milbank, Trinitarian ontology as the 3rd alternative to overcome the difficulties of modernity and postmodernity discussed above.
Abstract
‘Postmodern’ is a ambivalent concept. On the one hand, it means a radical break with modernity . and its faith in human reason, the autonomous human subject, unbridled scientific progress, and the divorce of the secular from the sacred. On the other hand, it is understood as a late form of modernity, an advanced or radicalised stage of the same historical process, in that postmodernity focuses on subjectivity and its concomitant distrust of authority and institutions. In the reaction against the modern spirit based on the strong trust in the autonomous individual and rationality, certitude and clarity, timeless truth and ‘metanarrative’ as a comprehensive explanation of reality, it seems clear that the postmodern spirit denies that reason is absolute and universal, that individuals are autonomous and able to transcend their historical context and culture, and that unbridled scientific progress is the answer to humanity’s ills. It still holds in understanding God as absolute truth. The postmordern strategies to react against modern understanding of God have been divided roughly in two kinds. The first, more radical stance is the one exemplified in the work of Jacques Derridas, which rejects all foundationalist grand narrative or theoretical system on the basis of metaphysical first principles. The other is the post liberals and radical orthodox who reject all correlational, onto-theological approach to mediate between reason and revelation and to understood God in terms of Being, and see theology’s sole foundation in revelation. While certainly the renewed emphasis on the apophatic dimension of the postmodernity is a reaction and corrective to the excessive rationalism of modernity, it makes the meaningful religious experience of God impossible. In this article I will suggest by reference to Zizioulas and Milbank, Trinitarian ontology as the 3rd alternative to overcome the difficulties of modernity and postmodernity discussed above.
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