I didn't write this...

This guy did. But it's so good I just had to re-post. (His blog is great, by the way. Very thoughtful theologian getting a PhD at the University of Durham.)

"The Church is the place where water is thicker than blood, and where married partners, whose earthly unions survive only until the parting of death, enter into deeper and eternal unions in the body of Christ, where the eternal friendship of Christian sibling-hood overcomes the barriers of blood, race, and status. This new order transcends and translates the old order into it. Christian married couples remain married, but now participate in a deeper and more lasting set of relationships. Rather than playing off celibacy against married life, I think that what we need to do is focus on those deeper sets of relationships, and how they transform and shape our existing ones. In a context where most parties in the Church seem to be obsessed with marriage, family, and sexuality, perhaps we should remember that the perfect human being that we follow was a lifelong celibate, with a rather ambivalent attitude to his blood relations...

People have wondered how Jesus of Nazareth, who never married or fathered children, could embody perfect humanity. Jesus may not have been a husband or a father, but he exemplified a sort of relationship that speaks beyond all of these roles and can transform them: Jesus was the Friend. While this fact is often presented in the trivializing fashion of Jesus as the ‘life and soul of the party’, this falls so far short of the truth. Jesus had an unparalleled capacity to give himself to other people in a manner that brought freedom, health, life, comfort, forgiveness, and joy. People wanted to be with Jesus. No human being has been a friend like Christ.

Jesus' friendships broke boundaries between the sexes, and between social insiders and outsiders. In the realm of true friendship we are all equals and contemporaries. Generational differences no longer matter and the differences between the sexes need not be a divide. Jesus had close friendships with both men and women, including forms of friendship that can be very rarely practiced in certain contexts today, such as profoundly homoaffective but non-sexual friendships and unsexualized friendships with the other sex. The various vocations we have as individuals are nothing but innumerable different species of friendship, conjugations of that more fundamental relationship...

In the contemporary Church, I wonder whether our incessant focus upon the categories of marriage, singleness, and sexuality is bound up with a myopic failure to see the deeper category of friendship, which both relativizes and transforms them. In the midst of the innumerable theological works that are written on the subject of sexuality, one could be forgiven for forgetting that the Bible really has hardly anything to say about what we call sexuality and that, when it does, it is accorded only a marginally important significance. In a like manner, the centrality of family and marriage in the contemporary evangelical church and awkward place of singles seems somewhat strange when perceived against the background of a New Testament in which families are most noticeable by their absence and where familial, marital, and blood bonds are consistently transcended.

A thoroughgoing theology of friendship has the potential to puncture numerous myths and radically to reorient our understanding and vision. A Church that spoke far more about friendship than sexuality, for instance, would have a far more challenging message to present to a sex-obsessed age. A Church that unapologetically proclaimed that a celibate person embodied perfect humanity, and carefully articulated the consequences of this belief, would strike at the heart of some of the greatest idols of our age. The fact that this is seldom done is perhaps evidence of the fact that we are also enthralled by them."

notes on William Cavanaugh's politics & theology...

According to Cavanaugh, the common assumption in modernity with regard to the relationship between religion and politics goes something like this:

The 'wars of religion' in Europe during the modern period (15th-18th centuries) enabled the rise of the nation-state as a 'neutral party', which attempted to solve the problem by reducing religion to a private sphere away from the public discourse.  In other words, religious discussion was relegated to personal pietism and worship, while law, politics, commerce, etc. were maintained as public areas of discussion that would hopefully be debated in a rational, 'peaceful' manner, something that was apparently made more difficult when religious belief was brought into the mix.  This, it is said, is a primary reason why we have less religious violence now than in the past (though that assumption has been called into question post-9/11).

Cavanaugh thinks this narrative is wrong, and ought to be reversed.  It is literally backward in his view: rather than religion and religious violence being the catalyst for the nation-state, the European states, caught up in conflicts over territory and power, used religion as a way to deflect from what was really going on.  The 'social contract', according to Cavanaugh, allows individuals to gain certain rights (esp. property) in exchange for allowing the state government to have certain coercive powers.  This leads to a situation where loyalty to the state becomes paramount, since it offers protection for what we value (safety, shelter, food, etc).  The state soon usurps religion as the source of what people are willing to die for.

notes on Graham Ward's 'schizoid Christ'...

Graham Ward is a theologian who will be the new Regius Professor of Divinity at Oxford, beginning in Fall 2012. He has written extensively on a range of topics, particularly the relationships between theology and culture. The following are some notes I took while reading his essay, "The Schizoid Christ", as part of a systematic theology seminar.

In the essay, which is included in a collection of essays related to Radical Orthodoxy, Ward is essentially working against a conception of the self as an individual subject who is in control of its own consciousness and identity. He speaks of the 'operations' of Christ rather than an 'identity' of Christ. he would thus rather "examine this profound theological nexus as a mobile site for the production of desire and belief, love and hope." (p. 229)

Some may be taken aback by his use of the term 'schizoid', as it infers the mental instability of schizophrenia, which most Christians would be uncomfortable with as a description of Jesus Christ. However, Ward - drawing from Deleuze and Guattari's philosophical writings - suggests that "'schizophrenization' is therapeutic" inasmuch as it allows a variety of representations the opportunity to show themselves. So, the self that is free to be 'schizoid' can apparently, in some sense, reveal more of itself than a self constrained by the traditional understanding of selfhood as 'identity'. The reliability of such a view is not something I can address at present.

Kierkegaard on the difference between talking and acting...

As a Christian, this continues to be a very challenging word for me to hear... since I am still too often in the camp of those who ridicule. From Kierkegaard's Journals:

"Take the rich young man — let me then preach about his not being perfect, that he could not bring himself to giving everything to the poor, but that the true Christian is always willing to give everything. Let me preach this way, and people are deeply moved and I am esteemed. But if I were a rich young man and went and gave all my possessions to the poor — then people would be scandalized. They would find it a ridiculous exaggeration.

Take Mary Magdalene. Let me preach about her deep consciousness of sin, the passion which becomes indifferent to everything but her sin, which goes out to the Savior, opening herself up to all kinds of ridicule, etc. I... will be regarded as an earnest Christian, I will be esteemed. If, however, I myself, conscious of being a sinner, if suddenly I actually step forward with a public confession of sin, offense arises immediately, people will consider it vanity and ridiculous exaggeration.

To preach that the true Christian consults God in everything is moving... if in actuality a man does step forward and refers to his having consulted God, this is censured as presumption, pride, exaggeration, madness. Picture those quiet spirits who, remote from life, filled their souls with only the thought of God — it will move to tears... But let someone really do it and he becomes an object of ridicule."

The danger of ethics...

"From the religious point of view, the ethical is the tendency of every society to absolutize itself, identifying as good those who meet its expectations and as evil those who are so irreverent as to defy them, whether from within (for example, the criminal) or without (for example, the enemy). In this mode society takes good and evil seriously, but by making itself their criterion, it fails to take God seriously, no matter how much it talks about God."

Merold Westphal (in "Becoming A Self: A Reading of Kierkegaard's Concluding Unscientific Postscript)

The 'heart' of a person is like the sea...

"[T]he sea is only deep when it is pure, and only pure when it is transparent: as soon as it is impure we no longer see its depth but only its surface, and if we see only its surface, that means it is not transparent.  When, however, it is deeply and transparently pure, then it is at one with itself, no matter how long one looks at it; then its purity is its abiding unity with itself.  And for this reason we liken the heart to the sea, because its purity is its being abidingly deep and transparent.  No storm may disturb it, no squall ruffle its surface, no mist spread across it, no doubtful movement be in it, no passing cloud darken it, but it must lie still, deep, and transparent... As the sea, when it thus lies still, deep and transparent... reflects the very height of the heavens in its pure depths, so does the heart, when it is still, deep and transparent, reflect the heavenly sublimity of the Good in its pure depths."

- S. Kierkegaard (from the Upbuilding Discourses)

Looks like I'm gonna have to start studying more of Aristotle's metaphysics...

"[I]f there is anything uncontentious that can be said about Aristotle's metaphysics, it would seem to be that it is centrally concerned with the question of Being [as opposed to 'beings'].  That being said, questions immediately start to multiply in many directions, not least as regards the translation of the most basic terms in which Aristotle addresses the question.  A case--and a crucial case--in point is the translation of the pivotal term ousia.  In his guide to The Greek Philosophical Vocabulary , J. O. Urmson notes that 'philosophically' ousia means 'nature, essence, substance, being', which, of course, begs the question as to what each of these terms means and how they are to be related to each other.

Are they synonyms, such that Being 'is' identical with nature, essence, or substance?  That is... a question we can reformulate as follows: Is Being exhaustively knowable in its manifestation as nature, essence, and substance?  Or, does the knowledge that we can attain of nature, essence, and substance give us a full and adequate knowledge of Being-Itself?  The basic terms in which these questions are posed are already set out in Aristotle's Metaphysics, a text which would shape the way in which Christian theology itself developed its thinking about the Being of God, despite significant changes such as those resulting from the Christian emphasis on creation out of nothing." - George Pattison, God and Being, p. 39.