All discourses and disciplines proceed from commitments and beliefs that are ultimately religious in nature. No scientific discourse (whether natural science or social science) simply discloses to us the facts of reality to which theology must submit; rather, every discourse is, in some sense, religious. The playing field has been leveled. Theology is most persistently postmodern when it rejects a lingering correlational false humility and instead speaks unapologetically from the the primacy of Christian revelation and the church's confessional language.
James K.A. SmithTags: truth christianity theology revelation proof discipline postmodernism religious-claims
But should we accept this negative view of power? Is power all bad? Specifically, can Christians share in this devaluation of power and discipline as inherently evil? Can we who claim to be disciples - who are called and predestined to be conformed to the likeness of the Son (Rom. 8:29) - be opposed to discipline and formation as such? Can we who are called to be subject to the Lord of life really agree with the liberal Enlightenment notion of the autonomous self? Are we not above all called to subject ourselves to our Domine and conform to his image? Of course, we are called not to conform to the patterns of 'this world' (Rom. 12:2) or to our previous evil desires (1 Peter 1:14), but that is a call not to nonconformity as such but rather to an alternative conformity through a counterformation in Christ, a transformation and renewal directed toward conformity to his image. By appropriating the liberal Enlightenment notion of negative freedom and participating in its nonconformist resistance to discipline (and hence a resistance to the classical spiritual disciplines), Christians are in fact being conformed to the patterns of this world (contra Rom. 12:2).
James K.A. SmithTags: power christianity god church jesus discipline spiritual-formation spiritual-discipline
While formally or structurally speaking, there are mechanisms of discipline operative in both the convent and the prison, in both the factory and the monastery, more specifically these disciplines and practices are aimed at very different ends. And here we must make an important distinction: we can distinguish good discipline from bad discipline by its telos, its goal or end. So the difference between the disciplines that form us into disciples of Christ and the disciplines of contemporary culture that produce consumers is precisely the goal they are aiming at. Discipline and formation are good insofar as they are directed toward the end, or telos, that is proper to human beings: to glorify God and enjoy him forever.
James K.A. SmithTags: god spiritual-formation spiritual-discipline
By using repetition, images, and other strategies - all of which communicate truths in ways that are not cognitively or propositional - marketing forms us into the kind of persons who want to buy beer to have meaningful relationships, or to buy a car to be respected, or buy the latest thing to come along simply to satisfy the desire that has been formed and implanted in us. It is important to appreciate that these disciplinary mechanisms transmit values and truth claims, but not via propositions or cognitive means; rather, the values are transmitted more covertly...This covertness of the operation is also what makes it so powerful: the truths are inscribed in us through the powerful instruments of imagination and ritual.
James K.A. SmithTags: imagination consumerism values ritual desire marketing disciplines
Discipline is aimed at formation for a specific end, and that end is determined by our founding narrative.
James K.A. SmithTags: discipline narrative worldview
It is precisely this refusal of the Cartesian paradigm that characterizes Radical Orthodoxy, which seeks to reanimate the account of knowledge offered by Augustine and Aquinas. On this ancient-medieval-properly-postmodern model, we rightly give up pretensions to absolute knowledge or certainty, but we do not thereby give up on knowledge altogether. Rather, we can properly confess that we know God was in Christ reconciling the world to himself, but such knowledge rests on the gift of (particular, special) revelation, is not universally objective or demonstrable, and remains a matter of interpretation and perspective (with a significant appreciation for the role of the Spirit's regeneration and illumination as a condition for knowledge). We confess knowledge without certainty, truth without objectivity.
James K.A. SmithTags: knowledge christianity god jesus revelation christ objectivity radical-orthodoxy religious-knowledge
The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.
James K.A. SmithTags: christianity god bible tradition primitivism evangelicalism church-history liberal-christianity
Because of this Christian materialism, a catholic postmodernism (or postmodern catholicity) affirms sacramentality on two levels. On the one hand, it affirms a general sacramentality: the whole world has potential to function as a window to God and a means of grace from God because God himself affirms materiality as a good thing. We see this not only in creation itself but also in the reaffirmation of it in the incarnation, in which God is happy to inhabit the goodness of flesh. Furthermore, materiality receives an eschatological affirmation in our hope for the resurrection of the body. Even the future kingdom will be a material environment of sacramentality. On the other hand, when an incarnational ontology and anthropology are linked with our earlier affirmation of time and tradition, a catholic postmodernism also affirms a special sacramentality - a special presence and means of grace in the sacraments of baptism and Eucharist.
James K.A. SmithTags: god catholicity materiality means-of-grace sacramentalism
« first previous
Page 2 of 2.
Data privacy
Imprint
Contact
Diese Website verwendet Cookies, um Ihnen die bestmögliche Funktionalität bieten zu können.