#8. Postmodernism: “The Gospel According to ‘You Do You’”

Trying to understand how postmodernism has shaped the gospel is a bit like trying to measure how COVID-19 impacted our lives—it’s everywhere, all the time, and hard to pin down. It’s not isolated to one area; it’s seeped into everything.

Postmodernism is one of those terms everyone has heard but few can define. You can find definitions in academic texts, but we don’t live in definitions—we live in daily conversations, in the rhythms of ordinary life where we’re constantly trying to know and be known. We live in a world shaped by language, using words to make sense of reality, and to give ourselves a sense of mastery, uniqueness, and validation.

It’s a little like that episode of The Simpsons, where Moe Szyslak turns his dingy bar into a postmodern nightclub—complete with barstools on the ceiling, giant blinking eyeballs on TVs, an oxygen bar, and even a full-sized hamster wheel. When his regulars ask what it all means, Moe shrugs and says, “Po-mo.” They stare blankly. He tries again: “Postmodern.” Still nothing. Finally, exasperated, he gives the only explanation that makes sense: “Weird for the sake of being weird.”

Exactly. The Simpsons is satire, sure—but the joke’s on us. We, like Homer and his friends, laugh along while not really understanding what we’re laughing at.

So what is postmodernism, really? Like modernism, it’s a worldview—an underlying current of beliefs, assumptions, and values that shape how we see the world. And whether we realize it or not, it’s all around us.

The sound of postmodernism is found in the everyday conversations of life:

“You do you.”

“That’s your truth,”

“All reality is a social construct,”

“Everything is interpretation.”

“There is no one truth,”

“Don’t judge,”

We know the expressions, but what do they really mean?

While many see postmodernism as a kind of vibe, it is actually something much more intense and intricate, a complex web of thoughts on the world—that appear random and disjointed—like the Winchester Mystery House in San Jose, California. It has stairs that go nowhere and doors that open to walls. It’s a 160-room labyrinth and a perfect metaphor for postmodernism—large imposing, elaborate, disconnected, and confusing all at the same time.

Let’s look at some of its chief characteristics, then we will look at how it affects the gospel, followed by how we can correct it.

I. Characteristics of Postmodernism

#1. One Truth to Rule Them All? Nope.

At the core of postmodernism lies a rejection of any universal truth that claims authority over all others. Unlike modernist philosophies, which offer grand, all-encompassing ideologies—whether it’s Marxism, Enlightenment progress, or the biblical narrative—postmodernism denies that any single truth can govern the universe. Instead, truth becomes a series of different perspectives, each with its own context, group, or culture. For postmodernists, truth is relative to the system in which it is found, and no system can claim to have the ultimate, universal authority.

A favorite illustration of postmodernism is the story of the three blind men and the elephant: each man touches a different part of the elephant (the trunk, the side, the tail), and each describes it differently. The moral? Truth is subjective—based on one’s perspective. But here’s the issue with that: the very story assumes a “God’s-eye” view, a perspective that sees the whole elephant, which ironically undermines the very point it tries to make. This paradox captures the essence of postmodernism: all truth is contextual, yet the very claim to that truth relies on a viewpoint outside of context.

#2. Your Truth, My Truth—But Never The Truth

If the rejection of metanarratives is the philosophical foundation of postmodernism, then the personal application of that idea is the belief that truth is relative. The story of the three blind men and the elephant is a perfect illustration: each man touches a different part of the elephant and walks away with a different understanding of what the elephant is. The moral? Truth is confined to personal perspective—there is no objective reality, only “your truth.”

In postmodernism, truth is reduced from a universal constant to a personal experience—something subjective, not something fixed. But here’s the issue: even personal truth must be rooted in reality to have any real meaning.

Yes, our experiences are valid and significant—someone who has been abused, for example, has a truth that must be acknowledged. But that personal truth does not trump objective truth; it points to it. Our subjective experiences are important precisely because they interact with and depend on a reality that exists beyond us. Truth cannot be purely personal. To be true at all, it must be grounded in something greater than ourselves.

#3. All Shattered, Nothing Whole

This is perhaps the least surprising consequence of postmodernism. Without a single, unifying story to tie everything together, life becomes a fragmented collection of moments, and disconnected experiences—like a film reel cut into pieces and scattered on the floor. It’s left to the individual to pick up the fragments and try to make sense of them, often leading to a greater sense of stress and anxiety as they struggle to find meaning in the chaos.

#4. Take It Apart, Leave It There

One of postmodernism’s most prominent themes today is deconstruction. We’ve all heard of someone “deconstructing” their faith or beliefs, but what does that really mean? It involves stepping back and dismantling the various intellectual frameworks one has lived by to determine whether they hold up to reality—most often referring to a religious belief system or an ideology. This process typically occurs when something within a belief system doesn’t align with lived experience, causing a person to question and reassess everything. But often, deconstruction doesn’t lead to rebuilding—it leaves things in pieces, without any clear path to reconstruction.

#5. Who Says?

Postmodernism’s skepticism of universal claims, along with its belief in perspectivism, leads to a deep mistrust of any assertion of authority—especially when made by institutions. In this view, structures of power are often seen as oppressive, and more concerned with enforcing conformity than promoting true liberation. Every claim to authority is questioned, and the voice of the individual is elevated above institutional influence.

#6. Reality? Build Your Own

In postmodernism, mistrust of authority leads to a new trust in language itself, as language holds the power to define what is real. Reality, according to postmodern thought, is constructed through language, culture, and power dynamics—what we call “reality” is shaped by the narratives we create and the forces that shape them, which is why we have such a battle over pronouns—it is a war for definition and who has the power to determine what is real.

#7. Everyone’s In, No One’s Wrong

With no central narrative to unify, postmodernism elevates pluralism and inclusivity as core values. Everyone’s perspective deserves a place at the table, and difference is celebrated. There’s a strong emphasis on diversity and amplifying marginalized voices, often in resistance to exclusivity and rigid categories. In this view, no one’s truth is wrong, as all perspectives are seen as equally valid.

Now that we have established some of the hallmarks of postmodernity, let’s look at its effect on the gospel.

II. The Postmodern Effect

#1. True For You, Not For Me: Truth Becomes Personal

The gospel makes a universal claim on life. It doesn’t allow anyone to be subjective because it claims to indict each one of us of sin. But in postmodernity, truth becomes secondary, the universal is reduced to the personal–it is not true for everyone but is true for you.

#2. Just One More Story: The Biblical Story Becomes “A” Story, Not “The” Story

The gospel is God’s good news—that his kingdom has begun with the coming of his Son, Jesus Christ. Through his birth, life, death, resurrection, and ascension, salvation is offered, reconciling humanity to God. The gospel announces that God’s kingdom is advancing and will one day be fully realized and God’s wrath revealed. His kingdom is already present in part through Jesus and his transforming work in his followers.

The gospel story moves from creation to new creation, but due to postmodernism’s allergy to metanarratives, the story becomes just one of many. But, in postmodernism, the gospel is reduced from the story of God to a story—one of many.

#3. #TrustNoOne: Distrust of Authority & Institutions

Any claim to universality or authority is met with skepticism, meaning that religious institutions, traditional belief systems (such as doctrine), and hierarchical structures (like church leadership) are viewed with suspicion. The only trustworthy authority becomes personal spirituality. In this framework, the gospel is reduced to an individualized experience, stripped of its doctrinal and communal roots, leaving it open to reinterpretation based on personal feelings and preferences. As a result, the transformative power of the gospel is weakened, as it no longer serves as a universal truth but a personal journey.

#4. Spiritual Sampler: Belief Becomes A Buffet

When there is no unified truth, individuals are free to shape their own belief systems as they wish. This leads to a blending and borrowing of practices and principles from various religions, creating a personalized “buffet” of spirituality. In this context, the emphasis shifts from doctrinal accuracy to personal spiritual experience, which is why many say, “I’m spiritual but not religious.”

#5. Feels Right to Me: Emotion & Experience Trump Doctrine

Because personal experience becomes the ultimate standard for determining truth, feelings and individual experiences become the ultimate tests for meaning. Hard truths like sin, judgment, repentance, and holiness are minimized and acknowledged only if they align with personal feelings or experiences. Once the gospel is stripped of the parameters of doctrine, Christianity is reduced to Christo-therapy—a personal faith focused on improving life rather than grounding believers in objective truth. In this view, the gospel becomes more about personal comfort and less about transformation through truth.

#6. I Make My Own Rules: Movable Morality

In The Office, Pam declares that she won’t live with a man unless she’s engaged. It’s a curious moral line—especially since she’s already sleeping with him. The standard isn’t rooted in any objective moral truth; it’s personal, arbitrary, and emotionally driven.

This is the language of postmodernity: morality is no longer received; it’s constructed. Right and wrong become fluid, shifting with personal preference and cultural mood.

The gospel’s call to repentance and holiness is softened or skipped. The Bible is no longer seen as God’s authoritative Word but simply a book of inspirational ideals—useful when it affirms what we already believe, but outdated when it challenges us.

#7. Let’s Just Talk: Dialogue Over Declaration

When there is no cohesive narrative, truth becomes subjective, skepticism toward religious institutions and authorities grows, and feelings take control. This creates antipathy to any form of declaration or call for response, as seen in the gospel. Preaching is diminished, while dialogue is prioritized. In this mindset, the gospel loses its authoritative voice and becomes just another option for personal interpretation, weakening its power to transform lives and communities.

III. The Corrective

Postmodernism, like any other thought, cannot stand up to the claims of Christ. As Nancy Pearcy reminded me once in conversation,

“For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. ⁵ We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, ⁶ being ready to punish every disobedience, when your obedience is complete.”—2 Corinthians 10:4-6.

God has given us some key truths that we need to reclaim that can help aid us in our battle against postmodern thought.

#1. Reclaiming Logic (a gift of Common Grace)

Postmodernism is a slippery slope and offers some very sweeping and authoritative generalizations that do not stand up to scrutiny.

Several years ago, I came across apologist Gregory Koukl’s explanation of the tolerance trap.

A few years back I spoke to a class of seniors at a Christian high school in Des Moines. I wanted to alert them to this “tolerance trick,” but I also wanted to learn how much they had already been taken in by it. I began by writing two sentences on the board. The first expressed the current understanding of tolerance:

All views are equally valid; no view is better than another.

All heads nodded in agreement. Nothing controversial here. Then I wrote the second sentence:

Jesus is the Messiah; Jews are wrong for rejecting Him.

Immediately hands flew up. “You can’t say that,” a coed challenged, clearly annoyed. “That’s disrespectful. How would you like it if someone said you were wrong?”

“Like you’re doing right now?” I pointed out. “It happens to me all the time and doesn’t bother me at all. Why should it?”

“But your view is intolerant,” she said, noting that the second statement violated the first statement. What she didn’t see was that the first statement also violated itself.

I pointed to the first statement and asked, “Is this a view, the idea that all views are equally valid?” They all agreed.

Then I pointed to the second statement—the “intolerant” one—and asked the same question: “Is this a view?” They studied the sentence for a moment. Slowly my point began to dawn on them.

If all views are equally valid, then the view that Jews are wrong for rejecting Jesus is just as true as the view that Jews are right for rejecting Jesus. But this is hopelessly contradictory: “All views are equally valid, including the view that all views are not equally valid,” or “All views are equally valid and not equally valid at the same time.”

They’d been taken in by the tolerance trick. If this is what tolerance amounts to, then no one can be tolerant because “tolerance” turns out to be contradictory gibberish.

It’s a perfect example of how postmodernism has permeated society, even in a Christian high school. Koukl goes on to write about how to escape the tolerance trick,

“Would you like to know how to get out of the trap?” I asked. They nodded. “Reject this distortion of tolerance and return to the classical view.” Then I wrote these two principles on the board:

Be egalitarian regarding persons.

Be elitist regarding ideas.

“Egalitarian” was a new word for them. Think “equal,” I said. Treat others as having equal standing in value or worth. This first principle, loosely equated with the word “respect,” is at the heart of the classical view of tolerance. Treat people with equal respect and deference.

They knew what an elitist was, though. An elitist was a snob, someone who thought he was better than others.

“Right,” I said. “When you are elitist regarding ideas, you acknowledge that some ideas are better than others. And they are. Some are good; some are bad. Some are true; some are false. Some are brilliant, others are foolish, and many are dangerous.”

“Here’s the key,” I summed up. “True tolerance applies to how we treat people, not how we treat ideas.”

We respect people who hold different beliefs from ours by treating them with courtesy, allowing them a place in the public conversation. Though we may strongly disagree with their ideas, tolerance requires us to be civil towards them in spite of our differences.

Topsy-Turvy

The postmodern definition of tolerance turns the classical formula on its head.

Be egalitarian regarding ideas.

Be elitist regarding persons.

Since all ideas are equal, if you reject another’s ideas you are automatically accused of disrespecting the person (as the student did with me). On this new view no idea or behavior can be opposed, even if done graciously, without inviting the charge of incivility.

Ironically, this results in the very elitism regarding persons relativist are trying to avoid. The “intolerant” one can be publicly humiliated, labeled as bigoted, disrespectful, ignorant, indecent and—ironically—intolerant. Sometimes you can even be sued, punished by law, or forced to attend re-education programs.

Tolerance has thus gone topsy-turvy: Tolerate most beliefs, but don’t tolerate (show respect for) those who take exception with those beliefs. Contrary opinions—especially politically incorrect ones—are labeled as “imposing your view on others” and quickly silenced.1

#2. Reclaiming the Biblical Story

The story of Doubting Thomas is one that is perfect for postmoderns. Thomas is confronted with the testimonies of the other apostles all claiming Jesus had risen from the dead, but Thomas refuses to believe it, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” (John 20:25, NIV)

A week later, Jesus appeared again to the disciples and this time Thomas was with them. Jesus turned to Thomas and invited him to touch his wounds, saying, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” (John 20:27, NIV)

Thomas, overwhelmed with awe and astonishment, responded, “My Lord and my God!” (John 20:28, NIV). At that moment, his doubt was replaced by faith.

It is healthy and right to be skeptical of metanarratives or truth claims, as was Thomas, but what if the story is true? Craig Bartholomew and Michael Goheen in their insightful book The Drama of Scripture put it this way,

“But the Bible offers the true story of the world. It is the story of God’s purpose to return his rebellious creatures who are created to image his glory from their wayward path to the way of life and the whole world with them. It is a story about how God will restore the truly human life, the flourishing life, in and through the work of Jesus and his Spirit.

That is why knowing the biblical story is so important. It offers the true story that answers the deepest questions of our lives and shows what it means to be a thriving and flourishing human person. It offers the only story that can nourish the hungry human soul. But more! It has the power by the Spirit to incorporate us into that story because it is the living and powerful word of God. At the very center of the story, God has revealed and accomplished his purpose by the Spirit through faith. This is a drama that reveals and offers the real life our hungry souls crave.”2

Bartholomew and Goheen again,

“The Drama of Scripture tells the biblical story of redemption as a unified, coherent narrative of God’s ongoing purpose to restore the world again to the creational blessing he always intended for it. After God created the world and human rebellion marred it, God set out to restore what he had made: ‘God did not turn his back on a world bent on destruction, he turned his face toward it in love. He set out on the long road of redemption to restore the lost as his people and the world as his kingdom.’ The Bible narrates the story of God’s journey on that long road to accomplish his creational purpose. It is a unified and progressively unfolding drama of God’s action in history for the salvation of the whole world that culminates in the work of Jesus Christ. The Bible is not merely a jumble of history, poetry, lessons in morality and theology, comforting promises, guiding principles, and commands; instead, it is fundamentally coherent. Every part of the Bible—each event, book character, command, prophecy, and poem—must be understood in the context of the one storyline.”3

What happens if we don’t have the story, but we do everything else? Something disastrous.

“Yet many of us have read the Bible as if it were merely a mosaic of little bits—devotional bits, theological bits, moral bits, historical-critical bits, sermon bits, narrative bits. But when we break the Bible into fragmented bits, we reduce its power to shape our lives. All human communities live out of some story that gives unity, meaning, and direction to their lives. If we allow the Bible to become fragmented, it is in danger of being absorbed into whatever other story is shaping our culture, and it will thus cease to shape our lives as it should. Idolatry has twisted the dominant cultural story of the secular Western world. If as believers we allow this story (rather than the Bible) to become the foundation of our thought and action, then our lives will manifest not the truths of Scripture, but the lies of an idolatrous culture. Hence, the unity of Scripture is no minor matter: a fragmented Bible may actually produce theological orthodox morally upright warmly pious idol worshippers.”4

#3. Reclaiming The Truth of Sin, Judgment, and Repentance

We cannot redefine the gospel to fit our personal tastes or preferences. We must humble ourselves beneath its truth, which demands that we confront the realities of sin, judgment, and repentance. Without a proper understanding of sin and judgment, the death of Christ loses its significance—He becomes merely a martyr, a good man who tragically died.

The doctrine of sin is not a peripheral matter; it is central to the gospel. Without a clear understanding of sin, the gospel’s message of redemption through Christ’s sacrifice becomes ludicrous. Only by recognizing the depth of our sin can we truly appreciate the immeasurable richness of Christ’s atoning death. Grasping sin and judgment is not just foundational—it is crucial for understanding the gospel’s true power and purpose.

Intrinsic to this understanding of sin and judgment is the necessity of repentance. Without recognizing the weight of our sin, there is no need to turn to God in repentance. Only when we comprehend the gravity of our fall can we fully embrace the hope and restoration offered through Christ.

#4. Reclaiming Proclamation

Postmodernism often prefers dialogue over proclamation, treating truth as something to be negotiated rather than proclaimed. While conversation and dialogue are powerful, central to the transmission of the gospel is it being proclaimed boldly, clearly, and with authority (Romans 10:14-15; 1 Corinthians 1:21; 2 Timothy 4:2; Acts 5:42; 1 Corinthians 9:16). Within that proclamation is the opportunity for repentance (Acts 17:30), and it is through the faithful proclamation of the gospel that God’s truth is made known, and lives are transformed.

#5. Reclaiming the Community of Truth

One of the fallouts of postmodernism is skepticism toward institutions can lead to a rejection of church. Church, like sin, judgment, repentance, and proclamation is not optional. Jesus is presented as a Groom while the church is presented as his bride—an apt metaphor to show that the two go together.

A church is not just an institution or organization, but an organism—a group of people who have been changed by Christ, and who bear witness with others to the truth of the gospel while living in the light of God’s kingdom. The church is a place where doctrine matters, and where the word of God shapes and guides the life of the community.

Missioholism as a Holistic Approach

All of these keys are found within missioholism, which is simply an articulation of the gospel being worked out in light of God’s kingdom through a people acting as Christ’s ambassadors.

Missioholism, centered on the gospel and framed by God’s kingdom mission with an eye to the new creation, responds to the fragmentation of postmodernism by offering coherence and wholeness. It invites people into a larger narrative, embodied in a distinct, transcultural community, providing the framework for the gospel to be worked out in every aspect of life.

In the gospel we do not find a good idea, but the true story of the world—the one that makes sense of all others. A story that doesn’t just affirm our experience but transforms it. It challenges us, convicts us, comforts us, and ultimately re-creates us.

In the face of postmodern fragmentation, the gospel reassembles the pieces. In a world of “your truth” and “my truth,” the gospel proclaims the truth. It’s not a story we made up to feel better about ourselves; it’s the divine announcement that God has acted decisively in history through Jesus Christ and is making all things new.

While postmodernism has wreaked incalculable havoc on our world and the church, it has not all been bad. It has taught us to listen, to be aware of diverse voices, and to recognize the power dynamics behind ideas—and in that, there’s something we can affirm. But where postmodernism deconstructs without rebuilding, the gospel deconstructs the false to reconstruct the true. It dismantles idols, confronts our illusions, and then calls us into the beauty and coherence of God’s redemptive story.

In the end, we must remember: that the gospel is not simply another product to be marketed, a perspective to be considered, or a feeling to be affirmed. It is the power of God—salvation to everyone who believes (Romans 1:16). It doesn’t need to be repackaged for postmodern ears; it needs to be faithfully proclaimed with clarity, compassion, and courage.

Because even in a postmodern world, the truth still sets people free (John 8:32).

Join me next week as we delve into one of the most incipient and destructive of ideas: #9—the prosperity gospel.