2016-05-12T00:00:00+06:00

Theology often lays claim to scientific status, Weber observes, but in doing so does something that no genuine science does: It operates with substantive presuppositions, especially the assumption that the cosmos is meaningful. In “Science as a Vocation,” he writes, “All theology represents an intellectual rationalization of the possession of sacred values. No science is absolutely free from presuppositions, and no science can prove its fundamental value to the man who rejects these pre- suppositions. Every theology, however, adds a... Read more

2016-05-12T00:00:00+06:00

David Aers and Sarah Beckwith argue that Augustine’s interpretation of John 6 cannot be understood in a Zwinglian or Wycliffite sense (essay in Cultural Reformations, 153). Augustine does say “Believe and you have eaten,” but Augustine’s framework for saying this is corporate and ecclesial. As evidence, they summarize Augustine’s commentary on John 6:41-49: “Once again he emphasizes the act of faith and eating: ‘For to believe in Him is to eat the living bread. He that believes eats’ (26.1). Thinking... Read more

2016-05-12T00:00:00+06:00

In a contribution to Cultural Reformations, David Aers and Sarah Beckwith explain that “One of the chief reasons why Cranmer and other reformers thought the rejection of transubstantiation was so essential was that it negated the act of repentance and reception. If the body of Christ was ex opere operato produced by a confecting priesthood then all could receive worthily at his hands” (161). Yet this rejection of transubstantiation tended to produce its own set of tensions. They summarize a... Read more

2016-05-11T00:00:00+06:00

Max Weber begins his lecture on “Science as a Vocation” by noting the “meaningless” of science, a product of the notion of scientific progress that guides scientific pursuits in the modern world. “Each of us knows,” Weber writes, “that what he has accomplished will be antiquated in ten, twenty, fifty years. That is the fate to which science is subjected; it is the very meaning of scientific work, to which it is devoted in a quite specific sense, as compared... Read more

2016-05-11T00:00:00+06:00

Charles Taylor’s account of our Secular Age has many virtues. (The following relies on Jamie Smith’s summary of Taylor in How (Not) To Be Secular; page numbers are from Taylor.) Taylor rejects “subtraction” theories of secularization, the notion that secular life was lurking beneath the sacred surface of ritual, myth, and belief, waiting to be unveiled when we all grew up. He recognizes that systematic theories of secularization aren’t enough, and that we need a story of the formation of... Read more

2016-05-11T00:00:00+06:00

John is carried by the Spirit to a “great and high mountain” (Revelation 21:9-10), where he sees new Jerusalem descend from heaven. It’s the last mountain in Bible, in line with Eden, Sinai, Zion, Moriah, Tabor, Olives. The link with Sinai is especially important, but not because this is a law-giving scene. Rather, this vision picks up on the revelation of the tabernacle pattern to Moses, the tabnit on the mountain, the “pattern” after which the sanctuary is to be... Read more

2016-05-11T00:00:00+06:00

John is carried by the Spirit to a “great and high mountain” (Revelation 21:9-10), where he sees new Jerusalem descend from heaven. It’s the last mountain in Bible, in line with Eden, Sinai, Zion, Moriah, Tabor, Olives. The link with Sinai is especially important, but not because this is a law-giving scene. Rather, this vision picks up on the revelation of the tabernacle pattern to Moses, the tabnit on the mountain, the “pattern” after which the sanctuary is to be... Read more

2016-05-10T00:00:00+06:00

Revelation 21-22 gives a vision of an adorned city. Kings bring treasures into the city, but the city isn’t just a container for art objects. The city is an art object. The entire civic order is an artistic creation. If the city is an art object, then all of the various functions and actions that go into the formation and making of a city have an artistic dimension. Note the description of the city in 18:22-24: The things that Babylon... Read more

2016-05-10T00:00:00+06:00

Revelation 21-22 gives a vision of an adorned city. Kings bring treasures into the city, but the city isn’t just a container for art objects. The city is an art object. The entire civic order is an artistic creation. If the city is an art object, then all of the various functions and actions that go into the formation and making of a city have an artistic dimension. Note the description of the city in 18:22-24: The things that Babylon... Read more

2016-05-10T00:00:00+06:00

James KA Smith’s You Are What You Love is an accessible, penetrating treatment of the liturgical understanding of human existence, of discipleship, and culture that Smith has been developing in a number of his recent books. In this book, he focuses on the specifics of Christian liturgy as a “technology of recalibration” that inculcates a vision of the world and the future, new habits, and, above all, new loves. And he extends his argument by talking about liturgies of the... Read more

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