Conclusions

After re-reading this study of mine I realize that it is very 'fragmented,' in a perfect postmodern fashion! I recognize that not all the questions which I have gradually opened were later developed. In the first part, I pointed to some major elements in art, science, culture, philosophy and history of such a complex and variegated phenomenon as postmodernism. In the second part I tried to exemplify conflicts between Catholicism and Modernism, conflicts that are relevant to the postmodern debate. Then followed an ample presentation of different theological approaches, which range from enthusiastic acceptance of postmodern tenets to a severe criticism of them. Then I added some personal provisory and disorganized intimations, hoping that some readers, or I myself, will be able in future to formulate a more organic reflection on postmodernism and Christianity.

As conclusions I will just try to summarize aspects of my thought in two points.

1. Postmodernity, like everything worldly, is an ambivalent phenomenon, presenting positive and negative aspects. The positive aspect is the overcoming of the arrogant pretensions of modern reason, science and ideologies. The negative aspect of postmodernism is its resemblance, under too many aspects, to a late-modern phenomena, the logical outcome of the premises of modernism. This is noticeable especially in the inclination toward decadence, nihilism and death of the late/post-modern generation.

2. Postmodernity both challenges and is challenged by Christianity. Postmodernity challenges Christianity with its pluralism and relativism, a pluralism and relativism which are not only of fact, but also of right, before the state, culture and society. Christianity cannot be accredited as the true religion in the public forum. The existence or not of God are considered equally indifferent options, which enjoy the same irrelevant plausibility in the pluralistic and relativistic postmodern condition. Rational discourse about the existence of God does not appeal to the postmodern man and woman. In such a context Christianity is challenged to re-discover the weakness of its faith 'from the Cross,' its defenseless proclamation of the paradoxical gospel of liberation and to contemplate God who gratuitously comes to us as mystery.

At the same time Christianity challenges postmodern dark pessimism with the joy of its enduring good news, which is timeless and boundary-less. Christian theology is called to renovate its apologetic mission to announce a refreshing and joyful message which is rational but not only rational, which is spiritual but also historical and concrete, which meets the deep aspirations of human heart, but also provokes, subverts and challenges them.