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A Primer on Postmodernism

3.6 of 5 stars 3.60 · rating details · 246 ratings · 36 reviews

Grenz examines the topography of postmodernism, a phenomenon everyone acknowledges, but has difficulty describing with precision. Of particular significance is his discussion of the challenges this cultural shift presents to the church.

Paperback, 204 pages

Published February 6th 1996 by William B. Eerdmans Publishing Company (first published February 1996)

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Jul 23, 2012 Andrew Fox rated it 4 of 5 stars

Grenz has clearly written a brief history of western culture to explain the current phenomena of Postmodernism. Without that context any explanation would stand completely opposed to Christianity. This is especially true for the Evangelical church which does not appear to have developed in its communication of the Gospel to Postmodernism. This is seen in the journey from Enlightenment to Modernism and finally postmodernism exposing a general degree of change in science, art, literature, architec...more Grenz has clearly written a brief history of western culture to explain the current phenomena of Postmodernism. Without that context any explanation would stand completely opposed to Christianity. This is especially true for the Evangelical church which does not appear to have developed in its communication of the Gospel to Postmodernism. This is seen in the journey from Enlightenment to Modernism and finally postmodernism exposing a general degree of change in science, art, literature, architecture, business, fashion and the media of films, theater, television and music. But the challenge of Postmodernism is not just the physically changing environment but the philosophical understanding behind it, that of interpreting everything from daily life to the universe. For instance, the center of Enlightenment was embodied in reason as its authority in the eighteenth century. Descartes, Kant and Newton, among others, inspired divergent attitudes rather than concrete ideas. Therefore the challenge to Christianity replaced God with man as the reasoning, logical and dispassionate center of the universe. It kept God in heaven and not in man.

Modernism, in the late nineteenth and early twentieth century, changed the center of authority from man to knowledge. This attitude was probably inspired by the English philosopher Francis Bacon. It was seen through fictional literature, for example in the detective story of Sherlock Holmes, and among many other forms. Human powers of knowledge uncovered the truth. This introduced the idea of behavioral knowledge. This was not just an accumulation of facts but a freedom of expression through personal interpretation and rejecting tradition. The end result was the same as Enlightenment but the method of obtaining it simplifies everything. If it stood in the way of progress it was not relative. Therefore, buildings were not just functional but a statement of power and authority.

Postmodernism challenges every aspect of modernism but restores the metanarrative with multiple perspectives, pluralistic beliefs, pessimistic hope and holistic lifestyle. Without a center of gravity to it Postmodernism becomes a movement of the masses because it embraces an atheistic and nihilistic view, not of the world, but local communities defined by each perspective. Rooted in Nietzsche with Foucault, Derrida and Rorty, Postmodernism challenges the rules and laws of a moral universe.

Grenz has captured the heart of Postmodernism - that it has no particular heart. The restoration of the metanarrative does create an openness to hear the Gospel of a story within a story. The story of Jesus Christ, which is, the story of salvation to all mankind, is a perfect example of a metanarrative. I agree that the challenge is in the presentation. Objective proof that God exists must come in the form of a metanarrative.

The lingering question of Grenz's work is simple: `As a Christian, am I to learn from the Postmodernism ethos - or am I to learn the difference between Christianity and Postmodernism in my attempts to share the Gospel?'. However, the purpose of his book has a weak application to an excellent explanation of an emerging generation found in the following Biblical references. (Colossians 2:8) (1 Corinthians 1:23)

The main body of Grenz's work is essential for any leader to recognize and understand how the Postmodernist thinks. What appears to be a focus on community, something that the local church happens to be, needs to be understood by the Christian as a multi-level belief system that does not place Christ as the center of life. Standing ground and common ground are two examples that need to be appreciated. Although Grenz does not elaborate further on this, he implies different ground and even spiritual ground that also need to be recognized.

The challenge to local church is that an emerging generation may come and hear what is being said, but they will believe, and even practice, a way of life that is a contradiction to Christian doctrine. Standing ground while finding common ground will lead to holy ground if the church has a basic understanding of who the Postmodernist is.(less)

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Apr 27, 2012 Jay rated it 3 of 5 stars

Because I read this just after "Postmodernism: A Very Short Introduction," I want to compare the two. The latter book is better written then this one. Grenz's prose is often repetitive and his opening chapters (1-3) are almost worthless because they deal in generalities. I should remark that he is targeting an audience with no assumed knowledge of post-modernism or intellectual history, whereas Butler often bombards the reader with references to artwork and philosophical jargon. Because he targe...more

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Sep 25, 2010 Jon rated it 4 of 5 stars

Shelves: nonfiction

Grenz wrote a solid intro to postmodernism, it deserves four stars. He also provided some guidelines for the Evangelical who lives in a postmodern world. The objective truth of the enlightenment has been rejected by postmodernism. Good, we Christians can thank it for that. But no, we shouldn't thank it for the rejection of meta narratives. We draw the line there, as our narrative is Christ's redemption of this fallen world through his death on the cross.

Language is socially constructed say Fouc...more

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Jul 03, 2010 Bryan rated it 3 of 5 stars

Excellent history and analysis: This was an excellent study in the philosophical foundations of the actual movement of postmodernity, contrasted with the pop images of that movement which don't represent the shift in the history of human thought.

Grenz cleverly takes us into the movement (c. 1) by contrasting images of the old Star Trek, in which Mr. Spock represented the peak of intelligence, pure logic. He is presented as an image of modernity. In the newer Star Trek(s), there is ethnic divers...more Excellent history and analysis: This was an excellent study in the philosophical foundations of the actual movement of postmodernity, contrasted with the pop images of that movement which don't represent the shift in the history of human thought.

Grenz cleverly takes us into the movement (c. 1) by contrasting images of the old Star Trek, in which Mr. Spock represented the peak of intelligence, pure logic. He is presented as an image of modernity. In the newer Star Trek(s), there is ethnic diversity, a diversity of skills and stories, and a new emphasis on emotion. This is a taste of postmodernity.

Chapter 2 gives an account of the rise of postmodernity into the public eye and the U.S. culture, but this largely reflects the art and architecture of the post-1960's cultural revolution. The real foundations of postmodernity consist of a more sophisticated critique of earlier philosophy. Chapter 3 gives a more detailed look at a shifting worldview or vantage point, away from the monolithic empiricist view of the Enlightenment. As Descartes split the subjective self from the objective world, Bacon's creation of empirical method to bridge the two, and Newton's mechanistic description of an ordered universe created the pursuit of a universal worldview, the God's eye perspective. Modernity sought that one perspective and believed that humanity could attain an objective, rational grasp on it. Unfortunately, reasonable people in power seem to find ways to rationalize their use of it. This cast doubt on reason and objectivity themselves. This culminated (c. 4) in the Kantian analysis of reason. Reason creates categories through which the world is filtered. It is thus limited by its filter (leaving room for the noumenous or the metaphysical), but it is still rational and objective.

Chapters 5 and 6 are worth their weight in gold. This is a beginner's survey of the philosophical influences leading up to the present day. Without summarizing them all here, it suffices to say that Nietzsche announced the conclusion of modernity (both descriptively and prophetically). Godamer attempted a last grab at modernity by positing "a fusion of horizons" (Robert Nozik has more recently called it "invariances"). Schleiermacher and Wittgenstien turned modern philosophy from strict epistemology to linguistics, grounding meaning (if it can be had) in shared vocabulary. Foucault then accused language itself of bearing Nietzche's will-to-power, particularly language concerning sexuality; Derrida deconstructed the correspondence theory of knowledge and suggested that meaning coheres only within the context of a given vocabulary; Rorty affirms a coherence theory as well, denying there is a fundamental essence in anything.

Grenz fails to make note of the consequent shift of philosophy towards cognitive science after the perceived failure of epistemology. The contemporaries: Searle, Putman, and Nozik, are now operating under an assumed pragmatic realism and talking about whether or not computers can create minds.

I like that Grenz leaves us with very little prescriptions in the end. He closes on a fairly mild assertion that we need neither fully reject or embrace postmodernity, but we have to deal with it. Excellent book.(less)

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Apr 04, 2013 Brian rated it 5 of 5 stars

This was a really great book, but it isn't for everyone. The content is very philosophical and focuses primarily on the differences between modernism and postmodernism and how that relates to our presentation of the gospel. Grenz spends the majority of the book covering the history of philosophy from modernism to postmodernism. It was, from my viewpoint, very well done. It was informative and sparked my curiosity to learn more.

Most of the book is just Grenz attempt to give a fair hearing of the...more

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Michael Clevenger I'm surprised he wrote a book on post-modernism with his work on systematic theologies hahah. Could you share some quotes that stuck out?
Apr 05, 2013 12:43am

Brian Yeah, he was actually quite fair.

Most of the book is just his explanation of philosophical trends from modernism to postmodernism but here are some qu...more
Apr 05, 2013 03:31pm

Michael Clevenger I'm finding point 2 over and over and over again. The dichotomy of orthopraxy vs. orthodoxy. Or like that article I had posted yesterday of Michael Go...more
Apr 06, 2013 04:31am

Jun 25, 2012 Andrew rated it 4 of 5 stars

This is a good introduction to answering questions like "What's the big deal about postmodernism?" and "What IS postmodernism?"

I highly suggest reading at least the first two or three chapters as well as the final chapter. Chapters 4, 5, and 6 are pretty dense reading: the other chapters cover the basic idea well enough, and these chapters only go more in-depth. Even the author suggests reading the book this way in the foreword, if you want to avoid the philosophical terminology and concepts tha...more

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Feb 08, 2010 Strp rated it 3 of 5 stars

Shelves: philosophy-politics

I hadn't expected the Christian angle, especially not an evangelical one. Since this was a not a pervasive aspect of the book, it doesn't matter that much, and in any case, I take an interest in religion too so it's interesting still.
However, to me the conclusion doesn't make sense: "You don't know anything, but hey, God loves you".

Also, I'm not sure that using Star Trek: Next Generation as an example of postmodernism was all that meaningful. Especially with respect to religion. I might as wel...more I hadn't expected the Christian angle, especially not an evangelical one. Since this was a not a pervasive aspect of the book, it doesn't matter that much, and in any case, I take an interest in religion too so it's interesting still.
However, to me the conclusion doesn't make sense: "You don't know anything, but hey, God loves you".

Also, I'm not sure that using Star Trek: Next Generation as an example of postmodernism was all that meaningful. Especially with respect to religion. I might as well say at once, that I'm an Atheist/Naturalist and watched the show with those glasses.
It is true that Q poses a problem having godly qualities. But he's funny and makes you think more about the Devil than God, and he's not made up to be one you should worship. (And as with all amazing characters in Star trek, they all have simply evolved... I could forgive those who would doubt that kind of evolution.)

However, there are in particular episodes like "Justice" and "Who Watches the Watchers" that have a clear agaenda of criticizing superstition. There's also an epsiode which I fail to remember the title of, where a female con artist keeps an entire planet as hostage by scaring them with apocalyptic doom unless they fulfill her requests.
Lastly, in the 6th season there's an episode which is a bit of both, Rightful Heir about Klingon warrior/prophet Kahless. In short, he's found out, good, but the episode concludes thus: "Perhaps the words are more important than the man." Now that's probably a postmodern conclusion. That's the only episode I remember that irked me as far as religion goes. Yeah, and then there's Wesley who's running off with a mysterious Native American in the end.
It has to be said though, that a show like TNG has had a lot of different writers, putting their personal mark on episodes. I just noticed that the person who wrote the Kahless episode has only written that episode - ever.

Anyway, I'm not to argue that there's no postmodernism in TNG, because there probably is (I didn't consider that when I saw it), but there's plenty of modernism and rigorous science too. Comparing TOS and TNG, and concluding that TNG has more postmodernism is one thing. But I wouldn't uncritically use it as a postmodern beacon per se like has been done here. Despite that this is only an introduction he could have shown that TNG is at least not conclusive.

Oh, the Rorty, Derrida and Foucault stuff?? I guess it's OK. I needed this introduction for a reason. :)
(less)

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Feb 01, 2011 Bill rated it 4 of 5 stars

Shelves: gml-dmin, culture, history

Grenz gives a thorough review of the nature of postmodernism, as well as its historical roots. To do this, he spends a great deal of his time on modernity, and its underpinnings. I learned as much about the modern worldview as I did postmodernism from this book.

As Grenz points out throughout his work, postmodernism is a rejection of the Enlightenment project of modernity. He asserts, and I agree with him, that this is not an entirely bad thing.

Modernism certainly should be rejected on certain l...more

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Sep 10, 2007 Patrick rated it 3 of 5 stars

Shelves: philosophy-theology

This book is a bit trying and lacks some of the depth that I would have enjoyed from Grenz. While it is an introduction, the discussion is better carried on in Smith's "Who's Afraid of Postmodernism?", but that's my opinion.

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Aug 20, 2011 Rob rated it 4 of 5 stars

Grenz presents a genealogy of postmodernism, setting the stage by contrasting it with modernism through an ingenious Star Trek analogy. He describes the attitudes and goals of the Enlightenment and how they sparked reactionary movements like structuralism, existentialism (via Nietzsche), and, of course, postmodernism. Grenz spotlights Lyotard, Foucault, Derrida, and Rorty and gives a solid overview of their ideas as responses to modernism. Finally, he ends the book with a valuable Evangelical as...more Grenz presents a genealogy of postmodernism, setting the stage by contrasting it with modernism through an ingenious Star Trek analogy. He describes the attitudes and goals of the Enlightenment and how they sparked reactionary movements like structuralism, existentialism (via Nietzsche), and, of course, postmodernism. Grenz spotlights Lyotard, Foucault, Derrida, and Rorty and gives a solid overview of their ideas as responses to modernism. Finally, he ends the book with a valuable Evangelical assessment of postmodernism.

Grenz does something that I've never seen before in Evangelical philosophical discussions: he recognizes postmodernism's value to Christianity. I'm not saying that this never happens; but usually in Evangelical critiques of postmodernism, it is simply dismissed as self-refuting (which it is). Grenz lays out where Christians can agree with postmodernism and where they must disagree. He says that Christians can agree with postmodernism that modernism espouses too optimistic a view about human reason and the progress of knowledge (especially in science) and that the modernist emphasis on the individual, neutral, objective observer of the world is problematic. Christians believe that human reason is tainted by the sinful human will, whereas postmodernists distrust reason and point to the influence of one's community (and language) on the individual. The results of recent scientific discoveries highlight the double-edged sword that is knowledge: the splitting of the atom led to nuclear waste and threats of nuclear war. Grenz observes, moreover, that the postmodern shift in focus back to one's role in the community should be welcome in Evangelical Christianity, which, through modernism, has tended to focus too much on the individual knower having right beliefs and not enough on having a loving community.

Grenz draws a sharp line in the sand between Christianity and postmodernism when it comes to views on truth and reality. He notes that the postmodernist claim that there is no overarching narrative of humankind flatly opposes Christianity's assertion that the stories of each people group fit within a larger narrative that is centered on Jesus Christ and God's plan of redemption. Grenz also says that Christians ultimately do not share postmodernism's skepticism concerning reason. He realizes how Christianity has benefited from modernism's intellectual progress, even though human use of reason has sometimes led people away from Christ. He cites Pascal in noting the limits of human use of reason in matters of faith.(less)

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Aug 26, 2011 Dillon Rockrohr rated it 4 of 5 stars

Grenz did an excellent job of presenting the background for postmodernism, i.e. the rejection of modernism/Enlightenment philosophy and what that actually is. He also did a great job presenting the main thinkers in the realm of postmodern philosophy and their main ideas. This is a very big topic, but Grenz did well formatting it in a concise manner that didn't lack scholarly appeal. I especially loved his last chapter, instructing thinking Christians how to best share the Gospel and further the...more

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Dec 02, 2011 M Pereira rated it 3 of 5 stars

Shelves: christianity, christian-apologetics, apologetics, continental-philosophy, derrida, foucault, lyotard, poststructuralism, structuralism, enlightenment, modernism

The one thing that surprised me about this book is the Christian focus of the analysis. Not that it really matters to the perspective of what it actually addresses. The beginning acknowledges this, and the last part of the book is about how Christianity can take on postmodernism (in its critique of the Englightenment) but distance it in others (the dissolution of a universal history/narrative/text).

This book is so vast sometimes I wonder what its actual relevance is. There are big parts on the...more The one thing that surprised me about this book is the Christian focus of the analysis. Not that it really matters to the perspective of what it actually addresses. The beginning acknowledges this, and the last part of the book is about how Christianity can take on postmodernism (in its critique of the Englightenment) but distance it in others (the dissolution of a universal history/narrative/text).

This book is so vast sometimes I wonder what its actual relevance is. There are big parts on the 18thC enlightenment, parts on Kant's critical philosophy, parts on the role of science in the Early Modern period. Parts on Nietzsche and then Foucault, Derrida, Lyotard's 'Postmodern Condition' and even a brief discussion of the post-industrial society by Daniel Bell.

For someone who is a joint graduate of sociology and philosophy, this book is a total nerd-gasm. It involves a historical narrative on Nietzsche (namely, how Foucault developed the 'will to power' and the Kantian narrative to his own individual effect), as well as a discussion on the enlightenment values, as well as the way that post-enlightenment discourses. This opposition is simplified unhelpfully in a dichotomy of 'modernist versus postmodernist'. Why is this unhelpful? Modernism is an early 20thC movement which came after the enlightenment (18thC). Pessimism (philosophical and cultural) is a 19thC movement which is essentially conflated with postmodernism, although there is a reasonable case for this.

Modernism and modernity is seen as optimistic and part of some optimistic narrative. This is hardly the case. If postmodernism is a philosophical and a movement in social theory, as well as a cultural notion. Modernism is a movement in art and to a lesser extent, philosophy. I won't quibble too much on this issue insofar as this kind of confusion is quite ideosyncratic for many academics and general readers.

My last comment on this book is more a general observation: postmodernism sounds a lot like hipster people. Postmodernism is a jumble of artistic and historical ideas all put in one so that it is meaningless and context-less when put all together (like those guys who dress like the Fresh Prince in 2011). Postmodernism is the refusal to accept a single narrative and it is an erosion of the old certainties of the past and in its place is a cynical ironic perspective which tries to be playful but really is a front for crass superficiality.

Welcome to the postmodern society. I think I'm more a modernist (of the 1910s kind). (less)

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Nov 13, 2010 Charles Spitzig rated it 3 of 5 stars

Shelves: read-and-gone

It was good to get a summary on this. I don't know whether I'd be called postmodern, given that I idealize knowledge a little. Otherwise, I consider myself postmodern.

I found it interesting that the book was written for evangelical Christians. Given that they believe that they know The Truth, they are clearly not postmodern. The writer was not simply antagonistic, though. He was pretty objective. He even believe that Christians need to learn things from the postmodern ideology.

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May 08, 2012 Tanmay Tathagat rated it 2 of 5 stars

A good summary of postmodernism, centered around the narrow aim of ensuring that none of its ideas affect Christian faith. More like A Guide to Keeping One's Faith in Postmodern Times. Much too evangelical for a book chronicling an intellectual movement. Misses the point of intellectual work altogether: instead of working towards an understanding of how new ideas can change the way we understand the world, it is a manifesto for maintaining the status quo.

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Jul 07, 2012 Brett rated it 5 of 5 stars

Really enjoyed this book. It's written by a Christian theologian so the last 15-20 pages are how he believes the church should deal with the conclusions of postmodernity, however the proceeding pages summarize the historical epoch leading up to postmodernism as well as offer a summary of 3 major postmodern thinkers: Foucault, Derrida, and Rorty. Finally, It's written in clear prose that make it eminently readable by those who haven't been steeped in western philosophy for half their lives.

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Mar 30, 2011 Paul Patterson rated it 3 of 5 stars

Excellent summary of Postmodern theory. I particularly like the summary of Rorty and his neo-pragmatism. Grentz's critique of Postmodernism has many positive aspects but his evangelical epistemology seems somewhat weak and unsubstantiated. I wish that he would have included why his views might be rejected by various postmodernists and respond to that. Nonetheless it is a good beginners read.

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May 29, 2012 Steven rated it 5 of 5 stars

Great introductory book on postmodernism. The only contention I had with it was that Grenz did not bring up the debate about if Nietzsche was actually the father of Modernism as simply just asserted that he was. Other than that, if you read this book then you won't need to read any other book about postmodernism.

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Dec 18, 2009 Joe rated it 4 of 5 stars

Shelves: dmingml, ministry

After a concise opening couple of chapters designed to introduce the basic ideas behind postmodernity, Grenz goes on to trace the development of intellectual thought from the Renaissance up through the 20th Century. There are times when the exploration of various thinkers gets tedious, but this has less to do with Grenz than it does the complexity of some philosophers and their thoughts. Having shown the development of thought over time, Grenz then offers some closing thoughts on the Gospel in a...more

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Jan 20, 2008 Brett rated it 4 of 5 stars · review of another edition

Shelves: po-mo, philosophy, theology

A thoughtful, informed, and accessible introduction, A Primer on Postmodernism offers a Christian analysis and response to philosophical postmodernism. “The postmodern era,” Grenz observes, “has in effect replaced knowledge with interpretation,” having moved from “an objectivist to a constructionist outlook” (40). Grenz evaluates the thought of major postmodern theorists, such as Derrida, Foucault, and Rorty. Concluding that Christians must “explore the contours of the gospel in a postmodern con...more

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Jul 20, 2012 Scott Corwin rated it 4 of 5 stars

Very readable introduction to postmodernism by one of my favorite theologians. I appreciate his simple introductory overview, the sweep of his historical section, the scope of his philosophical summary, and the symmetry of his Christian response.

Though some have questioned the depth of his treatment -- it's a "primer"! -- and his interpretation of postmodern philosophers -- it's his "reader response"! -- I like Grenz' analytical lens -- a commitment to biblical faith experienced in community and...more

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Oct 12, 2011 Nicholas marked it as to-read · review of another edition

Shelves: abort-abort

Just started this...Imagine for a moment Evangelical ideas being applied to postmodernism through Star Trek metaphors....This is like Christian wrestling or Evangelical death metal.

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Apr 16, 2012 Pete Bartel rated it 3 of 5 stars

Heavy going, academic and philosophical look at postmodernism and how we got there from modernism. Some brief recommendations on presenting the gospel in a postmodernist world.

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Oct 12, 2012 Thomas Grosh IV rated it 4 of 5 stars

Shelves: postmodernism

Introduces a lot of the academic characters involved in the conversation. Probably a little dated, its been awhile since I've looked at it.

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May 28, 2011 Robert Cornwall rated it 4 of 5 stars

Shelves: religion, theology, philosophy

An excellent treatment of postmodernism from the late evangelical theologian. It's been out for some time, but it's a good place to start

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Jan 13, 2010 Dan Glover rated it 3 of 5 stars

Pretty fair intro to postmodernism and its leading voices though a bit too embracing for me to agree with all of Grenz's conslusions.

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Jan 23, 2008 Steven rated it 3 of 5 stars

A good introduction for the Christian who wants to understand post-modernism and its implications. The middle chapters of the book are somewhat tedious and could be skipped unless one wants to read about the evolution of ideas that brought about postmodern philosophy. The book is somewhat problematic in that the author uses to postmodern thinking to tear down modernism's challenges to religion and specifically Christianity; but he fails to adequately address the new challenges that Christian apo...more

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Aug 10, 2011 Tj Turner rated it 4 of 5 stars

Informative but pretty technical and fairly dry.

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Apr 04, 2011 Alex rated it 5 of 5 stars

Shelves: postmodern, theology, philosophy

A nice summary by a sadly missed author.

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May 27, 2009 Jay Risner rated it 3 of 5 stars

A bit slanted, but good.

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Jan 19, 2010 Mike rated it 5 of 5 stars

If you want to learn about postmodernity this is definitely the book for you. Grenz's treatment is even handed. Despite the book's length, it is pretty thorough. Grenz is concerned with informing the reader about postmodernity and less concerned with telling reader what to do about postmodernity. Even so, he offers some of his views on a christian response to the phenomenon at the end. If you are just starting research on the topic, this is not a bad book to start with.

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About Stanley J. Grenz

Stanley James Grenz was born in Alpena, Michigan on January 7, 1950. He was the youngest of three children born to Richard and Clara Grenz, a brother to Lyle and Jan. His dad was a Baptist pastor for 30 years before he passed away in 1971. Growing up as a “pastor’s kid” meant that he moved several times in his life, from Michigan, to South Dakota, North Dakota, Montana and Colorado.

After high scho...more Stanley James Grenz was born in Alpena, Michigan on January 7, 1950. He was the youngest of three children born to Richard and Clara Grenz, a brother to Lyle and Jan. His dad was a Baptist pastor for 30 years before he passed away in 1971. Growing up as a “pastor’s kid” meant that he moved several times in his life, from Michigan, to South Dakota, North Dakota, Montana and Colorado.

After high school Stan began his undergraduate studies in 1968 with the idea that he would become a nuclear physicist. But God had other plans for him, and in 1971, while driving home to Colorado after a visit with his parents in Oklahoma, he received a definite call into full time Christian ministry.

In 1970-1971 Stan traveled in an evangelistic youth team where he met Edna Sturhahn (from Vancouver, BC), who then became his wife in December, 1971. Both Stan and Edna completed their undergraduate degrees at the University of Colorado and Stan went on to receive his M. Div from Denver Seminary in 1976, the same year in which he was ordained into the gospel ministry. During the years of study in Colorado he served as a youth pastor and an assistant pastor. From Denver, Stan and Edna moved to Munich, Germany where Stan completed his Doctor of Theology under the mentorship of Wolfhart Pannenberg. Their son, Joel was born in Munich in 1978.

During a two-year pastorate (1979-1981) in Winnipeg, MB, where daughter Corina was born, Stan also taught courses at the University of Winnipeg and at Winnipeg Theological Seminary (now Providence Seminary). His full time teaching career began at the North American Baptist Seminary in Sioux Falls, SD (1981-1990). Those years were followed by a twelve-year (1990-2002) position as Pioneer McDonald Professor of Baptist Heritage, Theology and Ethics at Carey Theological College and at Regent College in Vancouver, BC. From 1996 to 1999 he carried an additional appointment as Professor of Theology and Ethics (Affiliate) at Northern Baptist Theological Seminary, Lombard IL. After a one-year sojourn as Distinguished Professor of Theology at Baylor University and Truett Seminary in Waco, TX (2002-2003), he returned to Carey in August 2003. In fall 2004, he assumed an additional appointment as Professor of Theological Studies at Mars Hill Graduate School, Seattle WA.

Stan has authored or co-authored twenty-five books, served as editor or co-editor for two Festschriften, contributed articles to more than two dozen other volumes, and has seen to print more than a hundred essays and an additional eighty book reviews. He had plans to write many more books. Two more of his books will appear in print within the next year.

In addition to writing and lecturing all around the world, Stan loved preaching. He admitted to “breaking into preaching” in some of his lectures. He served as interim pastor of several congregations and as guest preacher in many churches. He loved the Church, both locally and worldwide.

Stan wholeheartedly supported and encouraged his wife Edna in her pastoral ministry, her studies and in the enlargement of her ministry gifts. At First Baptist Church, he played the guitar and trumpet in the worship team and sang in the choir. He was proud of his children and their spouses, Joel and Jennifer and Corina and Chris, and delighted in his new granddaughter, Anika. Stan was a friend and mentor to many, always encouraging people to strive to new heights.

As a theologian for the Church Stan wrote from the deep, interior vision of the sure hope that we would enter into the community of God in the renewed creation. He articulated the reality of this new community as the compass for Christian theology: 'Now the dwelling of God is with human beings, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.' (Rev. 21:3(less)

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BBCode	[url=http://www.goodreads.com/book/show/204010.A_Primer_on_Postmodernism?utm_medium=api&utm_source=blog_book][img]http://d.gr-assets.com/books/1348899565l/204010.jpg[/img][/url] [url=http://www.goodreads.com/book/show/204010.A_Primer_on_Postmodernism?utm_medium=api&utm_source=blog_book]A Primer on Postmodernism by Stanley J. Grenz[/url]

A Primer on Postmodernism

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