Desiring the Kingdom 1
I finally got James K. A. Smith’s Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Baker, 2009) off my “to read” shelf and actually read it. The book has a wealth of interesting ideas, so I’m going to spend a little while blogging my way through it.
The basic premise of the book is that modern Christian educational practices are overly rationalistic and intellectual. This in itself is such a common claim these days as to be almost boring. But, the particular way that Smith develops his argument is worth following.
Smith’s argument really rests on two basic propositions: (1) human persons are basically affective beings—that is, we are shaped more by our loves/desires than by our beliefs/ideas; and (2) our loves/desires are in turn shaped more by habit-forming practices than by beliefs/ideas. I don’t think Smith wants to denigrate the importance of beliefs/ideas in any of this, but he does want to argue that they are less central than we like to think. Instead, our lives are driven primarily by our affections, which are in turn shaped primarily by our regular practices. Thus, the book comprises a basically Augustinian approach to educational formation today. But, although the book’s articulated goal is to deepen on our understanding of education, its arguments have broader significance for spiritual formation in general.
He establishes his first point by appealing to the Augustinian notion that our lives are driven primarily by our loves. We all have some vision of the “good” that we love and orient our lives toward. Although this vision has cognitive content, it is the affective power of the vision that causes us to orient our lives around it. So, Smith contends that real Christian formation needs to be more focused on forming people who love the right things than on making people who believe the right things. He does not deny the important connection between loving and believing, but he thinks that modern education has not only gotten them backward but that it often neglects the former entirely.
Smith devotes the majority of the book to establishing and explaining his second point—i.e. that our desires “are shaped and molded by the habit-forming practices in which we participate” (p. 25). To do this, he develops the idea of “cultural liturgies,” or practices that fundamentally shape who we are as people. These practices are liturgical in that they are fundamentally religious (i.e. oriented toward some concept of the good) and pedagogical (i.e. they shape us into the kinds of people who will be oriented toward that good). And, he argues that virtually anything you do on a regular basis can be a “liturgy” in this sense. Consequently, we need to pay much more attention to the formative dimension of such practices.
So, he summarizes his core claim in this way: “The core claim of this book is that liturgies…shape and constitute our identities by forming our most fundamental desires and our most basic attunement to the world” (p. 25). And, it’s a claim that he thinks should challenge and reshape our modernistic approach to spiritual formation in general and Christian education in particular.
What is interesting about the book is the way in which Smith applies this core claim to several “cultural liturgies” (e.g. shopping at the mall) and how this reveals the power of “ritual” in shaping personal and corporate identity. How he does this should become clearer in subsequent posts.
Posted on May 21, 2010, in Anthropology, Reviews, Spiritual Formation and tagged affections, Augustine, cultural liturgies, education, habits, kingdom, pedagogy, practices, Spiritual Formation. Bookmark the permalink. 1 Comment.