Wednesday, February 15, 2017

Justification by Footnote Alone

I will never hesitate to link to my own writing about being overly concerned about one's own writing: Publish and Perish.

Monday, February 06, 2017

Dance club, billy club, Canadian club

I am always working for you, dear millinerd reader (or, dare I hope, readers). Behold:

1.  Mockingbird on a Wire
2.  Evangelicals in Exile, and...
3.  A here are two kind write ups of lectures I recently delivered, being a Canadian remix of Culture Breaking.

Thursday, December 29, 2016

9.5 Theses for 2017: Simul tragicus et salutaris

To mark the quincentenary of the Reformation (and the tenth anniversary or our original 9.5 theses), millinerd editors have culled the following from Ron Rittgers' brilliant conclusion to Protestantism After 500 Years (2016), Thomas Oden's The Rebirth of Orthodoxy (2003), and above all, Peter Leithart's bracing manifesto, The End of Protestantism (2016).

1. "The first Protestants split from the Latin church that had, of course, already been in schism with the Orthodox church for almost five hundred years. In light of this reality, all Christian must be considered schismatics; no Christian church is immune from this accusation, including Catholics and the Orthodox" (Ronald Rittgers' epilogue to Protestantism After 500 Years, 336).

1.2 "Unlike both Catholic and the Orthodox, most Protestant churches do not claim to be the one, holy, catholic, and apostolic Church; they are simply imperfect expressions of this church. They content themselves with a rather minimalistic (perhaps too minimalistic) ecclesiology - the preaching of the Word and proper administration of the sacraments, or, simply, the presence of the resurrected Christ. Therefore they do not confront one another with the impossible choice between two mothers, both of whom have important, compelling, and yet contradictory claims of being the church. Protestantism protects from this double bind even as it protests this double bind, and this protest should not cease until the original schismatics are reconciled. Then it might be time to declare the Reformation over" (ibid.).

1.4 "Perhaps [instead of tragic and necessary] it would be better to speak of the Reformation as tragic but salutary, or as simultaneously tragic and salutary (simul tragicus et salutaris), for it was certainly both" (ibid., 337).


1.6 "2017 should not be about Protestants only, or Protestant and Catholics only.... Perhaps the larger goal of 2017 should be to prepare the way for 2054 when Christians will observe the millennial anniversary of the tragic, unnecessary schism between Catholics and the Orthodox" (ibid., 338).

1.8  "How is [a Protestant conversion to Catholicism] different from Peter's withdrawal from table fellowship with gentiles?...  To become Catholic I would have to contract my ecclesial world" (Peter Leithart, The End of Protestantism, 169-170).

2. "In our desire to recover what the seventeenth-century Puritan divine John Owen called 'the glorious beautiful face of primitive Christianity,' we must go through Wittenberg, Strasbourg, Geneva, and Canterbury, not to mention Louvain, Avila, and Rome" (Timothy George, Protestantism After 500 Years, 324).

3. "The achievement of unity will involve nothing less than a death and rebirth of many forms of church life as we have known them... Nothing less costly can finally suffice" (New Delhli report, 1961).

3.2  "Disunity of the church is a disease in Christ's body, a shattering of the Spirit's temple" (Peter Leithart, The End of Protestantism, 22).

3.3 "We are not only bowling alone; we also have the technology to worship alone" (ibid., 157). 

3.4 "We are all Laodiceans, boasting of our health and wealth when we are poor, blind, wounded, and naked. No tradition has bee spared the desolation of division. Every Christian tradition is distorted insofar as it lacks, or refuses, the gifts that other traditions have" (ibid., 167).

3.6 "We can live with ourselves because we have created a system to salve our conscience and to deflect the Spirit's grief. We have found a way of being church that lets us be at peace with division" (ibid., 3).

 3.8 "If the reunion of humanity has not taken place, Jesus's death and resurrection had no effect" (ibid., 17).

4. "Denominationalism is not union. It is the opposite. It is the institutionalization of division" (ibid., 4).

4.2 "The marketplace analogy [for denominationalism] is itself an accommodation to worldly patterns of sociality" (ibid., 79).

4.3 "[Denominations] are not bodies but collections of eyes, hands, brains, and other disembodied parts" (ibid., 73).

4.4 "Denominationalism [in its endorsement of racial division] makes cowards of us all" (ibid., 86).

4.5 "American has not been secularized because it started out pre-secularized [i.e. its original denominational pluralism]" (ibid., 82). 

4.6 "Denominationalism cannot overcome Babel because the denominational church is a Christianized Babel" (ibid., 89).

4.7 "Denominationalism is not disestablishment but rather the form that Protestant establishment has taken in the United States" (ibid., 146).

4.8 "The dissolution of denominationalism in the solvent of consumer choice may be the flood that sweeps the world clean and makes way for a renewed church" (ibid., 158).

4.9 "It is denominationalsim, not ecumenism, that minimizes the importance of doctrine" (ibid., 77).

5. "The old ecumenism was largely a liberal Protestant artifact... the new ecumenism is above all committed to ancient classical ecumenical teaching...." (Thomas Oden, The New Ecumenism).

5.1 "Protestants have as much right to the councils and church fathers as do the Antiochenes. Augustine and Athanasius are not owned by the Africans; they belong to all. The Turks do not possess Polycarp or Gregory of Nyssa. The Syrians do not possess Ephraim. Rome does not own Leo or Gregory the Great. As the common heritage of all Christians, they may be equally receved and celebrated and enjoyed by all. Believers everywhere my lay equal claim to this vast patrimony - and they are doing so in ever greater numbers. People of vastly different cultures are recognize in in these witnesses their own unity as the people of God, despite different cultural memories, foods, garments, and habits of piety." (Thomas Oden, The Rebirth of Orthodoxy, 64-65).

5.2  "The modern idea of diversity is less diverse than the ancient ecumenical idea of ecumenē.... The modern idea of inclusion is less inclusive than the classic Christian understanding of inclusion" (ibid. 115).

5.25 "No confession or creed can settle all questions for all time" (Peter Leithart, The End of Protestantism, 28).

5.3 "There must... be a way of insisting on doctrinal truth while simultaneously striving to overcome doctrinal division" (ibid., 173).

5.4 "There will be more theological battles in the reunited church than there are today, because in a reunited church believers will be reluctant to relieve pressure by breaking from the church and because Christians of different views will have to learn to live together, dwelling in each other as the Son dwells in the Father" (ibid., 29).

5.5 "Protestant churches will have to become more catholic, and Catholic and Orthodox churches will have to become more biblical" (ibid., 36).

5.6 "If our name is 'Father, Son, and Spirit,' then our name cannot be Lutheran, Reformed, or Orthodox." (ibid., 72).

5.7 "It may be that neither side has really grasped the depth of the biblical teaching on justification" (ibid., 175).

5.75 "Pursuing receptive ecumenism, Christian fall in love with the presence of God in the people, practices, and structures of other Christian traditions" (ibid., 168).

5.8 "[Orthodox] Exiles [from Russia] have played an analogous role in the renaissance of modern theology [as the exiles from Constantinople in 1453]" (ibid.131).

5.9 "Vatican II was not entirely the universal council that the Reformed hoped for. But is is the closest thing we have, and it should be received as the gift that it is" (ibid., 130).

6. "Unity is evangelical because it is the evangel" (ibid., 115).

6.5 "Christendom is being rebuilt on a human scale in town after town across America. It is an [ecumenical] model of ministry suited to our historical moment. Christendom in dead! Long live micro-Christendom" (ibid., 187)!

7. "The triad [Catholic/Orthodox/Protestant] that modern Christian have used to map world Christianity had been completely dismantled [by global Christianity]" (ibid., 127).

7.25 "The proliferation of varieties of Christianity [in global Pentecostalism] reconfigures the church and provides an opportunity to approximate more closely the unity that Jesus prays for" (ibid., 128).

7.75 "Immigrant churches... have a built-in bias toward catholicity" (144). 

8. "When the withdrew from table fellowship with gentiles, Paul did not excuse him with the assurance that spiritual unity was more important than table fellowship. Paul expected - demanded - that the church's unity be visible in table fellowship, in loyalties and allegiances, in the names Christians adopt for themselves.... An invisible unity is not a biblical unity" (ibid., 19, 21).

8.2 The unity of the church in not an invisible reality that renders visible things irrelevant. It is a future reality that gives present actions their orientation and meanings" (ibid., 19).

8.4 "Being a Reformational Catholic Christian is a circus ride, a high-wire act with no net but the living arms of our faithful Father" (ibid., 191).

8.6 "Black-white, Protestant-Catholic: these are the boundaries that must be transgressed, the dividing walls that must be broken through" (ibid., 98).

8.8 "As we eat and drink [together], we show forth the meaning of Jesus's wall-demolishing death..." (ibid., 18).

9. "We are called to die to what we are so we may be what we will be" (ibid., 166).

9.25 "Reunion, when it comes, will be a gift of God, a work of the Spirit. Yet we must act, and our actions will either preserve current divisions, make them worse, or move toward the unity for which Jesus prays" (ibid., 165).

9.5 "Not knowing what comes next is one of the glories of being human" (ibid., 151).

Thursday, December 08, 2016

Up From Hipsterdom

David Foster Wallace was Moses on the mountain:
The next real literary “rebels” in this country might well emerge as some weird bunch of anti-rebels, born oglers who dare somehow to back away from ironic watching, who have the childish gall actually to endorse and instantiate single-entendre principles. Who treat of plain old untrendy human troubles and emotions in U.S. life with reverence and conviction. Who eschew self-consciousness and hip fatigue. These anti-rebels would be outdated, of course, before they even started. Dead on the page. Too sincere. Clearly repressed. Backward, quaint, naive, anachronistic. Maybe that’ll be the point. Maybe that’s why they’ll be the next real rebels. Real rebels, as far as I can see, risk disapproval. The old postmodern insurgents risked the gasp and squeal: shock, disgust, outrage, censorship, accusations of socialism, anarchism, nihilism. Today’s risks are different. The new rebels might be artists willing to risk the yawn, the rolled eyes, the cool smile, the nudged ribs, the parody of gifted ironists, the “Oh how banal.” To risk accusations of sentimentality, melodrama. Of overcredulity. Of softness. Of willingness to be suckered by a world of lurkers and starers who fear gaze and ridicule above imprisonment without law. Who knows.
But David Zahl is the Joshua who enters into the land:
Identity-related biases gets in the way, not only of how we regard music or art, but how we regard other people. We begin to view them not as who they are, but who we aren't.  An inflated sense of taste prevents us from, well, loving. It leads us to turn our fellow man into a tool for our own validation. Which is worse than embarrassing; it is tragic, especially for those who look to a Lord who made no bones about bypassing tastemakers in favor of the "least of these".

I suppose, then, it is no coincidence that my abandoning the music critic path coincided with joining that most uncool of clubs, the Bible Study. It was there, after all, that I heard about the God who loves sinners in such a way as to answer the status question once and for all. No trend, no matter how sweeping, can rob us of that good standing. A bunch of shameless Celiniacs had the gumption to look me in the eye and claim that God is not put off by those things about ourselves that our endless posturing tries in vain to hid. Not put off by that weak-willed part that falls for syrupy ballads hook, line, and sinker - as well as our inner snob who truly believes that we can be justified by sophistication.

They told me about the reality of divine mercy, which removes the threat of condemnation from serious matters right on down to less serious ones. Our taste buds cannot say anything about us that God does not already know and forgive. We are free, therefore, to enjoy what we genuinely enjoy and detest what we can't help but detest, free to contradict ourselves, free to be earnest - even about our love of irony - free to trust our ears more than our prescribed identities, free to set trends and follow them well.
While most still languish in Egypt, I too am ready - thanks to a book of very astute music criticism - to leave cool behind.

(Not that I was ever there in the first place.)


Friday, September 09, 2016

Four Talks (One with Balloons)

1.  A response and discussion with Thomas Pfau and Jeffrey Barbeau from some time back.
2.  The video of my response (among others) to Volf at the Islamic Foundation of Villa Park earlier this year.
3. Among other talks, my defense of John Ruskin (without slides, I'm afraid). Ruskin: #Tradinista before it was cool.
3. And some remarks (WITH BALLOONS!!!!) to kick off this year at Wheaton entitled Stone and Spirit.

Wednesday, September 07, 2016

Top Ten Insults of Object-Oriented Ontologies

Call it Speculative Realism, Thing Theory, OOO (Object-Oriented Ontology), ANT (Actor-Network Theory), neo-Lucretianism, hyperstition, or simply the materialist magician predicted long ago by some obscure British thinker, the New Materialism is here, it's hot in both art and academic worlds, and best of all it's new. It's a "broad theoretical shift," explains Brooke Holmes, "...querying stuff long perceived to be off-limits or just ignored under the conceptual regime of poststructuralist theory: objects, matter, bodies, plants, hurricanes, etc." Or as Matthew Ritchie puts it, "Something is emerging other than the artist and the viewer, a feeling of possibilities embedded unpredictably in, and through, interconnected objects in space and time, impenetrable to an immediate reading from the human perspective." So what's after theory? Things! Things that can save us.

The new mood is theological - a panting for the transcendent after secularism's scorched earth. As D. Graham Burnett (movingly) puts it in the pages of October:
I remain a theological thinker. Which is to say, I believe we have an obligation to train continuously to think impossible thoughts. For God is an impossible thought, toward which we must work to think. We will not “think” God, of course, just as we will not fly. But the arabesques of a leaping dancer are a beautiful form of failed flight, and they have in them much of what flying would be.... and so I like the mad and trembling and urgent and counterintuitive mood of the "new materialism."
But more commonly, the new movements is doggedly anti-theological. As Graham Harman, one of the founding voices puts it, "Art must not become the handmaiden of prose revolutionist booklets where it was once the handmaid of Catholic dogma." More strongly, Suhail Malik demands "the theological hangover has to be discarded in in all its varieties" if object oriented ontologies are to succeed. Speculative Realism, moreover, is "perhaps the inversion of the Christian redemptive scheme," claims Michael Newman.

But I'm quite sympathetic, really. After all, here at Wheaton our stones actually speak, and at Princeton (easily the largest institutional representation of the recent October forum), well, they just don't. But before anyone gets too excited, here's the promised, carefully curated top ten affronts to the movement (and how much there was to choose from!):


And so, the New Materialism is....
10. "commodity fetishism in academic form" (Andrew Cole in Artforum)
9. "the Real Presence of late capitalism" (D. Graham Burnett in October)
8. "New Age spiritualism dressed up as secular realism" (Bruce Holsinger in Minnesota Review)
7.  "Erector sets of the imagination" (Andrew Cole in Artforum)
6. "A people person's philosophy, after all, in the sense that objects are people too" (Andrew Cole in Artforum)
5. "Avant-garde thought...  tipping its (fetching) bell-boy cap and scrambling to do justice to all the shopping left on the curb by its paymasters.... (D. Graham in October)
4. "perfect justification for [art institutions] to collect, reify and institutionalize every scrap, every residue, every trace" (Julia Bryan-Wilson in October)
3. "a spectacular regression: a non-investigated submission to 'science' here re-mythologized" (Patricia Falguières in October)
2. "concerning... Given the brutality that accumulates with every passing day in the US and elsewhere, I am increasingly weary of arguments that matter matters...  rather BLACK LIVES MATTER" (Julia Bryan-Wilson in October)
1. "Etsy kissed by philosophy" (D. Graham Burnett in October)
Honorable mention goes to the following:
  • "The new materialisms reproduce the faults of the old but in updated language." (McKenzie Wark in October)
  • "I can’t understand why matter requires a 'materialism' to plead its case. The more fragile hypotheses, in need of advocates, are the self, the person, consciousness, imagination.... The thing is not a subaltern." (Christopher S. Wood in October)
  • new materialism "has some fans in the humanities" (Andrew Cole in Artforum)
  • "A new materialism would need to exit the incestuous circle of the academy that reinforces traditional Western figures of authority..." (Camille Henrot, in, that's right, October)
  • Now's not the time to demote human responsibility and agency, or hide in your own museum." (Andrew Cole in October)
  • "Talk of 'thingly' consciousness as vitality or voice will not 'indicate' much of anything but a philosopher's love of language, consumer goods, and entertaining thing-examples like hailstones and tar, aardvarks and baseball." (Andrew Cole in Minnesota Review
  • "a fetishism of the artifact in art history that is in keeping with the fetishism of 'personal
    devices' in the commodity world around us" (Hal Foster in London Review of Books)
  • "An anthropocentric object-oriented ontology would be a contradiction in terms, because objects are not a means to our ends: they are meaningful whether or not we perceive them." (Andrew Cole in Artforum
  •  "even the ancient Israelites had a more sophisticated program of narcissistic self-loathing!" (D. Graham Burnett in October)
Again, I'm sympathetic, but permit a delicate jibe of my own: Hasn't anyone (and I mean this quite seriously) read Sylvester and the Magic Pebble? You don't want to be a rock.

UPDATE: I'll admit I wondered if treating OOO as a belief system comparable to tradition religion in this post was unfair. But then I was reminded of the closing pages of Bennet's Vibrant Matter:
I will end with a litany, a kind of Nicene Creed for would-be vital materialists: "I believe in one matter-energy, the maker of things seen and unseen. I believe that this pluriverse is traversed by heterogeneities that are continually doing things. I believe it is wrong to deny vitality to nonhuman bodies, forces, and forms, and that a careful course of anthropomorphization can help reveal that vitality, even though it resists full translation and exceeds my comprehensive grasp. I believe encounters with lively matter can chasten my fantasies of human mastery, highlight the common materiality of all that is, expose a wider distribution of agency, and reshape the self and its interests."
I suppose this makes me - in respect to belief in the full animation of matter - an Arian. 



Tuesday, August 23, 2016

Academic Stardom

It helps no one, least of all the stars. Here's how Hugh of St. Victor (1096-1141) diagnosed the problem from the outskirts of twelfth-century Paris.
Although the lessons of humility are many, the three which follow are of especial importance for the student: first, that he hold no knowledge and no writing in contempt; second, that he blush to learn from no man; and third, that when he has attained learning himself, he not look down upon everyone else. Many are deceived by the desire to appear wise before their time. They therefore break out in a certain swollen importance…  they slip farther from wisdom in proportion as they think not of being wise, but of being thought so. I have known many of this sort who, although they still lacked the very rudiments of learning, yet deigned to concern themselves only with the highest problems, and they supposed that they themselves were well on the road to greatness simply because they had read the writings or heard the words of great and wise men. "We," they say, "have seen them. We have studied under them. They often used to talk to us. Those great ones, those famous men, they know us." Ah! Would that no one knew me and that I knew all things! You glory in having seen [famous academics], not in having understood…. (Didascalicon, Book Three, p. 94-95).
John Henry Newman said the University of Paris was "the glory of the Middle Ages." Vainglory, Hugh might have replied. He was already seeking wisdom in exile even before the enterprise began.

Monday, July 25, 2016

The Secret

Remember that New Age book "The Secret"? I haven't read it, but I have a feeling this secret is both harder to take, and more instructive in the long run:
The truth about ourselves is inevitable; whatever it is, it is going to come up. When the dust settles after the first fervor of religious conversion, we once again confront our old temptations. They may be worse than before because now we are more honest, open, and vulnerable. The great struggle is not to get discouraged when the divine reassurance begins to recede. It seems that God wants us to know experientially just what he has been putting up with throughout our lives. He seems to expect us to receive this information not as a reproach, but as a gift - like a friend revealing secrets to a friend. But instead of saying, 'Thanks,' we are ready to get up and walk out.
From Thomas Keating's Invitation to Love (p. 16), which pairs nicely with this meditation on Jacob from Frank Lake (via Scott Jones at Mockingbird). 

Monday, July 18, 2016

Heyschastic Turn

I'm expecting this essay will result in Trump - Clinton too! - laying down their political ambitions at the foot of Huntington's statue of the Holy Family just as Ignatius of Loyola laid his arms at the feet of Our Lady of Montserrat. Others can fill the office of president and fill it better.

Unlikely I know, but remember the power of positive thinking.

Monday, June 13, 2016

Virgin of Mercy & Our Sigisimondo

Here is the image created by a studio art/art history course I taught with Bruce Herman in Orvieto, Italy, in conjunction with the Extraordinary Jubilee of Mercy.  It incorporates Orthodox, Protestant & Catholic themes (and I'll be talking about it more as we approach 2017). I'm imagining the victims of yesterday's Florida shooting under that mantle of mercy as well. And here is a piece on, among other things, our own home grown Sigisimondo.

Tuesday, May 24, 2016

Wet Icons & the Other Internet

Here's a brief essay on my pilgrimage to Romania, not to mention my review of Matthew Crawford's The World Outside Your Head (subscribers only), and a podcast/ video interview with Phil Vischer and Skye Jethani.
 

Saturday, March 26, 2016

Publication & Podcast

Behold a beautiful new book based on our conference on the image, edited by Beth Jones, Jeffrey Barbeau and the tireless David Congdon. In my chapter I contrast the failed resistance of most contemporary art to the firm resistance of one particular micro-art world.

And here is a Mockingcast interview with Scott Jones in which I discuss the central illustration I used in the chapter - the transformation of the venerable Church of the Holy Communion into a mini-mall.

But if only I had known about the Church of Skatan!

Tuesday, March 01, 2016

A Friendly Response to Volf

For the few interested in what's actually going on in regard to Muslims & Christians at Wheaton College, here is my response to Miroslav Volf this weekend at a very encouraging event at the Villa Park Islamic Foundation. Volf's reply, like his opening remarks, was smart and gracious. He added that he related to being misunderstood (the "Common Word" project he worked on expressing commonalities between Muslims & Christians had to fork out $50,000 for a New York Times ad because good news is never news).