Category: Smith-2009

A Liturgy of Christian Education

4/5/2017

Wednesdays are for Bits and Pieces - 4/5/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 6, “A Christian University Is for Lovers: The Education of Desire” pp. 215-230.

Smith reviews three concepts which he has hoped to impart to readers. “First, we humans are liturgical animals…” (Smith 2009, 215). We operate based on desires, which influence our thinking. Second, some of our practices have a more profound influence on our values than others. Third, this understanding should lead to a careful evaluation of our view of Christian worship (Smith 2009, 216). Christianity is more fundamentally centered on actions than on thoughts. Based on these three observations, Smith reconsiders the task of Christian education, especially in the setting of the Christian college.

Smith considers that a Christian college or University should be in the business of corrupting the youth - shaping character to align with the radical nature of the Gospel (Smith 2009, 218). This goes beyond a body of thought and reaches actions and lifestyle (Smith 2009, 219). Smith insists that Christian education is discipleship with a goal of forming a certain distinctive community, not merely a set of doctrines (Smith 2009, 220). He suggests a terminological change to “ecclesial colleges,” reflecting the centrality of liturgy rather than some sort of academic and abstract content (Smith 2009, 221). This work of the college is intricately connected to liturgy, creating a monastic community of people who can spread a distinctively Christian community within the broader society (Smith 2009, 222). Smith does acknowledge that this may not set students up for worldly success, but that it would certainly make effective disciples (Smith 2009, 223).

As contrasted with the traditional Christian college with a chapel, Smith’s suggestion is that the community needs to reconnect the worship, which is paramount, with the local church and the academic work. All belongs together, as whole students receive training for whole lives (Smith 2009, 225). Likewise, drawing faculty and staff into residency, common tables, and real life with students is vital (Smith 2009, 226). This is a means by which the intergenerational nature of the project can be caught. This can take place on campus or in the broader community (Smith 2009, 227). Academic content, likewise, involves hands-on work and slow, thoughtful consideration of ideas (Smith 2009, 229). Smith suggests several examples. Such a program would be distinctively Christian, built on togetherness and liturgy.

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What does Christian Worship Confess?

3/29/2017

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Wednesdays are for Bits and Pieces - 3/29/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 5, “Practicing (for) the Kingdom: An Exegesis of the Social Imaginary embedded in Christian Worship” pp. 155-214.

Smith invites the reader to consider what is happening in a Christian worship gathering, and to consider what it communicates about the people (Smith 2009, 155). The colors and decorations will change over time, with each one coordinating in some way with various rituals through the year (Smith 2009, 156). We notice that Smith is speaking particularly about a church which observes a traditional liturgical year. There are significant differences between the secular and Church calendars. Smith identifies these differences as being rooted in the life and work of the historical Jesus, with a yearly cycle of observance of pivotal events in his life, accompanied by a concern for eternity, rather than temporality (Smith 2009, 157). There is a time consciousness, but it extends simultaneously forward and backward in eternity (Smith 2009, 158).

In the worship we notice that a wide variety of people gathers, sometimes at great personal effort, in response to God’s call (Smith 2009, 160). The congregation is gathered for a purpose, to see how God is re-creating humanity to the point that we can be united in him for eternity. This is confessed in our proclamation as well as in what we observe when gathered (Smith 2009, 162). The gathered people of God are to be his image, visible to others on earth (Smith 2009, 163). Knowing our inadequacy for the task, we typically follow the call to worship by asking for God’s mercy upon us (Smith 2009, 165).

The worship gathering normally continues with an expression of greeting from God to his people (Smith 2009, 167). In this we practice the realization that God desires to welcome his assembled people and to bless them (Smith 2009, 168). In this, God shows that we are His people and He is our God. As we are welcome in His household we practice welcoming others (Smith 2009, 169).

Christian worship, especially in the early part of a worship service, is normally filled with singing, a factor Smith sees as very important (Smith 2009, 170). It is an active and physical involvement. Music is often more memorable than words alone (Smith 2009, 171). The content of the music also expresses our theology (Smith 2009, 172).

The next act present in worship is reading from the Bible. Smith re-emphasizes the fact that in receiving the messages in worship we become more human, while the messages we receive in other settings tend to undermine our humanity (Smith 2009, 174). The readings from the Bible invite us to know how God sees us and our world. They also remind us that we are not autonomous. We benefit from a word coming from outside ourselves (Smith 2009, 175).

Because God’s law normally reminds us of our failure, worship moves on to a time of prayer, confession, and forgiveness (Smith 2009, 177). This serves also as a confessin that a human image of good will be inaccurate, and that right order will only come from God (Smith 2009, 178). The confession and forgiveness are starkly different from our secular liturgies in which we believe in ourselves and make the world a better place (Smith 2009, 180).

In a worship service, Smith continues, there may be a baptism ceremony. This event gathers people in an identifiable way into the community (Smith 2009, 182). “As a sacrament, it makes what it promises: a new person and a new people. As such, it is a profoundly social reality” (Smith 2009, 183). The Church is made up of baptized people, regardless of class or background (Smith 2009, 184). Through the promises involved in baptism, the congregation is bound together as family, not limited to those related by birth or marriage (Smith 2009, 186). Finally, baptism involves pledges to separate from the world and Satan. This is a re-formation of society which is distinctly different from the surrounding culture (Smith 2009, 187).

Smith next discusses use of a creed, such as the Apostles’ Creed, in a worship service. The Creed serves as a confirmation of the faith Christians hold (Smith 2009, 190). It also ties the current generation with people throughout many ages (Smith 2009, 191). This is radically different from our broader culture which tends to diminish historical significance. The Creed also reminds Christians what they have agreed to believe (Smith 2009, 191). It summarizes the entirety of the Christian faith.

Smith now considers how prayer is a distinctly different activity than anything in the broader culture (Smith 2009, 193). It is a conversation with an unseen other party whom we confess to be present and active. Prayer certainly reminds the Christian of his own identity and of God’s identity (Smith 2009, 193).

In the worship gatherings there is also reading and a commentary, or sermon, from the Bible (Smith 2009, 194). Here, Smith observes, the text is a very old book, as opposed to the University where the latest writing is considered authoritative (Smith 2009, 195). The Scripture works in the community of faith as its ruling document, the standard of all that is right or wrong (Smith 2009, 196). Smith also observes that it is the Bible which provides nourishment for the imagination (Smith 2009, 197).

Smith next discusses the celebration of communion, which he views as “a compacted microcosm of the whole of worship” (Smith 2009, 197). The Gospel takes physical form in the bread and wine. He observes that some of the wonder is in the very simplicity of bread and wine. Jesus takes a common element, a meal of ordinary items, and he transforms it into a supernatural blessing (Smith 2009, 199). It also serves as a time to look forward to an eternity yet to come (Smith 2009, 200). Further, it is a time of community in the present (Smith 2009, 201).

Smith now moves to the offering (Smith 2009, 203). This, rather than being payment for something, is a gift of gratitude. It is a way people work together voluntarily to confer a variety of needs (Smith 2009, 204). The congregation is then sent out to bear witness to Christ in the world (Smith 2009, 205).

Smith points out that the great power of Christian worship does not always seem as transformative as we might hope (Smith 2009, 208). Possibly a greater grasp of the nature of the liturgy can help to activate it more effectively (Smith 2009, 209). It is also helpful to our overall consistency if we carefully consider the goals of various liturgies in our lives (Smith 2009, 210). Specifically, as an aid to living a Christian life, Smith commends gathering with others, extending the liturgy so as to remind one another of the Christian purpose in life (Smith 2009, 212).

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Cultivating Desires

3/22/2017

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Wednesdays are for Bits and Pieces - 3/22/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 4, “From Worship to Worldview: Christian Worship and the Formation of Desire” pp. 133-154.

In this chapter, Smith raises the question, “what does worship say about Christian faith?” (Smith 2009, 134). Rather than considering Christianity in terms of specific doctrines, he was finding the reality in the way Christians worship together. Smith observes that the Church was worshiping together before formulating creedal statements (Smith 200, 135). He applies this idea also to the case of children and developmentally disabled adults, who, though they cannot formulate doctrine, can still participate in a life of faith and trust in God (Smith 2009, 136). The way we worship forms our doctrine and life. Smith also points out that worship is sensuous by nature (Smith 2009, 139). It evokes bodily involvement. Smith views the bodily nature of worship as what makes it “sacramental” (Smith 2009, 141). He unpacks the term, defining it as a Calvinist, to indicate any way God uses material elements to deliver grace (Smith 2009, 142). Smith goes on to illustrate this form of sacramental belief in vivid description in the literature of Graham Greene and Anne Sexton (Smith 2009, 144ff).

The embodiedness of the Christian faith is clear. Smith warns, however, that the sacramental view he identifies could erode what is special about Christian worship (Smith 2009, 148). Jesus’ assertion of a “special presence” in communion, for instance, must be guarded (Smith 2009, 149). The liturgy is special by its very nature. It is God’s action which we receive (Smith 2009, 151). Finally, in worship, every church body has a liturgy. The terms used and even the goals may very. But there is always form and structure (Smith 2009, 152). The underlying concept is that worship will form our attitudes.

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Secular Liturgies

3/15/2017

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Wednesdays are for Bits and Pieces - 3/15/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 3, “Lovers in a Dangerous Time: Cultural Exegesis of ‘Secular’ Liturgies” pp. 89-129.

Because of the formative nature of activities, Smith suggests in this chapter that it is necessary to take care in interpreting “secular” liturgies. “The first question in cultural exegesis is discerning the shape of the kingdom toward which cultural practices and institutions are aimed” (Smith 2009, 89). The same kind of questions need to be asked about Christian worship. What is it accomplishing? How does it form us? Smith concentrates first on exegesis of some secular liturgies (Smith 2009, 90). By seeing the underlying values and goals of several of our secular liturgies we are better prepared to understand our culture.

Smith first considers the mall, consumer space (Smith 2009, 94). Through the process of marketing, the image of happy people, made happy and fulfilled by what they buy, is created (Smith 2009, 96). These people are in contrast to normal consumers. To resolve our unhappiness or other lacks, we are led to believe we must emulate the advertisements (Smith 2009, 97) To do well, we compete to have more than others (Smith 2009, 98). Success in consumer events is fleeting. We soon find we need more goods to compete (Smith 2009, 99). This level of consumption is ultimately unsustainable, a fact we like to ignore (Smith 2009, 101). Smith points to marketing practices which are clearly and openly making disciples (Smith 2009, 102).

Another secular liturgy is that of nationalism (Smith 2009, 104). Smith identifies this in the United States not through governmental events so much as in sporting events and education, with the Pledge of Allegiance and the National Anthem in common use. The expressions of national identity have a religious fervor and do not allow for loyalties above them (Smith 2009, 107). The liturgy found in daily school exercises and also in popular films asserts a view of political communal life in which God is subservient to a glorified and victorious State (Smith 2009, 109).

Smith next considers the liturgy of the University (Smith 2009, 112). The more secular Universities are places with creeds, confessions, and rituals aimed at shaping hearts and minds (Smith 2009, 113). The wide variety of spaces and services at a university serve to create formative and communal experiences (Smith 2009, 115). Academic experiences are often secondary, and regularly are encountered only after considerable non-academic orientation (Smith 2009, 117).

Smith concludes that the liturgies in life are quite real, whether they pursue legitimate or illegitimate goals (Smith 2009, 122). Humans have a natural desire for some sort of worship, but it is normally idolatrous (Smith 2009, 123). Smith illustrates this concept through the frustrations of numerous very believable characters in classic literature.

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The Liturgy of Life

3/8/2017

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Wednesdays are for Bits and Pieces - 3/8/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 2, “Love Takes Practice: Liturgy, Formation, and Counter-Formation” pp. 75-88.

Smith argued earlier that humans are by nature lovers. Here he sums it up. “This is a structural feature of being human: we can’t not be lovers; we can’t not be desiring some kingdom. The question is not whether we love but what we love” (Smith 2009, 75). This is well understood in marketing. “In a culture whose civil religion prizes consumption as the height of human flourishing, marketing taps into our erotic religious nature and seeks to shape us in such a way that this passion and desire is directed to strange gods, alternative worship, and another kingdom”(Smith 2009, 76). The church has often responded by trying to replace our desires with an intellectual decision. Smith suggests rather that we respond by redirecting passions and desires (Smith 2009, 77). The direction of our desires, the practices we adopt, become our habits (Smith 2009, 80). Practice leads to automatic and unconscious activity (Smith 2009, 81). Yet Smith acknowledges a difference between some physical activity, such as brushing teeth, and attitudinal activity, such as being a forgiving person (Smith 2009, 82). He considers some habits to be “think” and some “thick.” Thin habits are not foundational to identity. Thick habits are more closely related to core values. The distinction is not always clear as our goals tend to be complex (Smith 2009, 83). “All habits and practices are ultimately trying to make us into a certain kind of person” (Smith 2009, 83). Smith points out that it is up to us to identify the goal of our habits. Considering the values which can be formed by our practices may help us to shape our values more purposely (Smith 2009, 85). Smith identifies these practices as liturgies, the rituals which direct our lives (Smith 2009, 85). He clarifies his definition to say that liturgies are “rituals of ultimate concern: rituals that are formative for identity, that inculcate particular visions of the good life, and do so in a way that means to trump other ritual formations” (Smith 2009, 86). These point directly to the “thick” habits (Smith 2009, 87). With this in mind, “Christian worship needs to be intentionally liturgical, formative, and pedagogical in order to counter [such] mis-formations and misdirections” as are found in the secular society (Smith 2009, 88).

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Homo Liturgicus - You Are what You Love

3/1/2017

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Wednesdays are for Bits and Pieces - 3/1/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Chapter 1, “Homo Liturgicus: The Human Person as Lover” pp. 39-73.

In this chapter Smith considers the idea “that behind every pedagogy is a philosophical anthropology, a model or picture of the human person” (Smith 2009, 40). We are, Smith says, primarily driven by what we love, rather than what we think. To demonstrate this idea, Smith considers various historical views of anthropology (Smith 2009, 41). A rationalist view of man as a thinking being will collapse because the content of thought becomes irrelevant (Smith 2009, 41). A construct which says we are primarily based on belief pushes against rationalism but falls into the same traps. The object of belief is still some sort of idea. It also separates belief from activity, though humans tend to show belief through action (Smith 2009, 44). Smith prefers to articulate an anthropology of the human defined in terms of what he loves (Smith 2009, 46). He illustrates humans first as intentional beings, who think and act with goals (Smith 2009, 48). When we live in this world, we follow some sort of desires toward an end (Smith 2009, 51). The greatest difference between people, then, is what we desire (Smith 2009, 52). That desire, Smith asserts, aims at an end, a telos, which is a picture, rather than a list of abstract values (Smith 2009, 53). This desire for an end, he says, is carried out by our actions (Smith 2009, 55). Our habits are automatic activities, moving us toward our goals. Building habits, Smith says, is a highly physical, bodily task (Smith 2009, 58). Much of our life is built on largely unconscious or subconscious activities (Smith 2009, 60). At the same time, Smith briefly says, our life is carried out in a social context which is built on some sort of communal goals and habits (Smith 2009, 62). Education, then, becomes a process of shaping attitudes through the context of habits (Smith 2009, 64). The Christian life also takes on habits developed through the rhythm of Christian worship (Smith 2009, 68). Likewise, institutions have a rhythm, a desire, and a goal. It is futile to educate counter to those natural identities (Smith 2009, 72).

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It Might Not Be a Bad Idea to Practice

2/22/2017

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Wednesdays are for Bits and Pieces - 2/22/17

Smith, James K.A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation. Grand Rapids: Baker Academic, 2009.
Introduction, “Beyond Perspectives: Faith and Learning Take Practice” pp. 17-35.

A distinctively Christian education leads to the development of a distinctively Christian perspective. Smith asks whether education is too often about what we know rather than what we love. His book will argue for “Christian education as a formative rather than just an informative project” (Smith 2009, 18). This requires the learner and the teacher to be aware of all of life as an educational context, and specifically Christian worship as a means of formation (Smith 2009, 19). To spark awareness, Smith makes an extended comparison of a shopping mall and a worship experience. His purpose is to increase understanding that all our experiences have underlying context and meaning (Smith 2009, 23). As a result they serve to instruct and guide our lives. If the Church wishes to address culture, it is necessary for it to have a different liturgical pattern than the greater culture (Smith 2009, 25). Smith views us as being shaped by our liturgies, rather than by abstract ideas (Smith 2009, 25). Therefore, education is a series of practices which embed an idea into the character (Smith 2009, 26). At its root, Smith finds a physical cause of class and societal attitudes (Smith 2009, 29). However, much of Christian education has merely worked with ideas, separate from the physical (Smith 2009, 31). This will not do. Smith therefore will re-envision Christian education as working with body and mind together.

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A Liturgy of Christian Education

What does Christian Worship Confess?

Cultivating Desires

Secular Liturgies

The Liturgy of Life

Homo Liturgicus - You Are what You Love

It Might Not Be a Bad Idea to Practice

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