Eccentric Existence 7 (our everyday context)
The other context important for understanding human persons is that of our creaturely context – i.e. the world in which we find ourselves. And, since Kelsey prioritizes the wisdom literature, this means that he is going to analyze our creaturely context primarily by considering the everyday world of the wisdom writers.
He’s aware, though, that creaturely contexts vary wildly from one place to another and that it is, therefore, impossible to privilege one finite context as paradigmatic for all the others. So, rather than “absolutizing the quotidian” (193) of the wisdom literature, Kelsey instead seeks lessons from the wisdom literature applicable to all everyday realities. This means that our hermeneutic cannot move directly from the exhortations of the wisdom literature to specific practices in our own context. Instead, we have to understand why and how these constituted wise living in that creaturely context, so that we can be challenged to live similarly wisdom-shaped lives in our own context.
Our creaturely context also serves as the context for our most fundamental vocation. God created humans to live for the well being of one another and all creation. The “wisdom” of the wisdom literature, then, portrays primarily a way of living that seeks the well being of one’s whole environment. That is our vocation.
“This means that the very context into which we are born has the force of a vocation regarding our practices: human creatures are born into a vocation, called to be wise in their practices.” (194)
Once again, the literature provides more of a general shape for understanding that vocation than specific details regarding how vocation should be lived out.
Kelsey argues that emphasizing our creaturely context as viewed through the wisdom literature has three consequences.
1. Intrinsic limitations on anthropology
The fact that we can only understand humans as they exist in actual creaturely contexts means that there can be no absolute model for true humanity.
“the real and authentic human being is the ordinary, everyday human person….It is important because it warrants on theological grounds the abandonment of the notion of a perfect or the perfectly actualized human being.” (204)
Kelsey rejects the idea that even Adam/Eve and Jesus should be seen in this way. As we’ve seen, Kelsey does not believe that we should build our understanding of humanity from the Genesis narratives. And, while Jesus certainly modeled faithful humanity in his context, this is far different from being an almost platonic exemplar of perfect humanity. The other option for creating a more theoretical understanding of true humanity would be through the motif of the imago Dei. As we’ll see when we discuss the appendices to the work, though, Kelsey rejects this approach as well.
So, for Kelsey, we have no absolute model for true humanity. And, he thinks this frees us from an unhealthy attempt to strive toward some unrealizable, perfect standard.
“The idea that one might be a perfect human person who lacks nothing in regard to one’s human personhood presupposes that there is (a) a single scale of possible degrees of completeness which is (b) comprehensive of all the relevant respects in which a human person might be complete….and presupposes (c) that there is a ‘true’ self awaiting actualization, perhaps deep within, which serves as the norm by which to assess how fully self-actualization has occurred.” (205)
The intrinsic limits of a quotidian anthropology, then, constrict us to pursuing faithful humanity in our own everyday world, rather than pursuing an abstract and unachievable ideal.
2. Extrinsic limits on anthropology
I’ll say less about this, but Kelsey also points out that an emphasis on the everyday world means that we need to pay attention to the limitations that are placed upon us by our context. We are finite beings, bounded by the people and circumstances into which we are born. So, wise and faithful living will be shaped by our quotidian realities.
3. The ambiguous nature of our everyday existence
Finally, Kelsey contends that the wisdom literature portrays the quotidian as inherently ambiguous in several ways. At the very least it’s ambiguous because we’re finite beings living in diverse contexts. That means that discerning what “wise living” looks like in any given quotidian will be a challenging task. Further, humanity is ambiguous because we lack that abstract ideal that can show us what true humanity should look like. And, most significantly, the quotidian is ambiguous because of sin and evil.
This last point gets considerable attention from Kelsey. In a manner very similar to his discussion of creation, Kelsey argues that the wisdom literature makes no attempt at offering a theodicy. (He reads Job as dealing with the reality of sin, not explaining its existence.) Instead, it takes the reality of sin and evil for granted, and offers a way of living wisely in broken contexts. This means that the anthropology we have in the wisdom literature shows humans as acting in community, but in ways that often have correspondingly negative consequences for other people. For Kelsey, acting in the quotidian is always ambiguous because all such actions are embedded in broken realities and result in or contribute to sinful world structures.
The upshot of all this is that we are left without any clear picture of what it means to be truly human in any given quotidian. We can look at the life of Christ as model of what it looks like for one particular human to live a wise and faithful life in his everyday world, but that can only provide the shape and not the details of what it means for me to live a fully human life in my quotidian.
Posted on July 27, 2010, in Anthropology, Reviews and tagged archetype, Creation, David Kelsey, Eccentric Existence, everyday existence, existentialism, idealism, image of God, imago Dei, problem of evil, prototype, quotidian, theodicy, vocation. Bookmark the permalink. Leave a comment.
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