As the church increasingly had to recognize its territorial limitations, the world too changed. In this paper, I suggest that far from simply being an inwardly ecclesial occupation, the process of 'making disciples' is a political activity that impacts public life, that is the life of communities and nations. First, it is proclaiming a politics from only one of these theological standpoints. Instead, what Ward offers is an ecclesiology: an account of the body of Christ as a body politic. Yet the closing frame story, the healing of the blind man named Bartimaeus, offers hope of a more authentic mode of following Jesus, an alternative to the half-sighted discipleship of the previous chapters.
Scripture does apply to all of life…. This new series may be just the thing to bring it about. Without many lengthy conversations with Michael Hoelzl, with whom I edited two books and translated a third, I would not have seen how, the more I wrote, I was constructing the last part of my City Project. Graham Ward is well known for his thoughtful engagement with postmodernism and contemporary critical theology. He is also editor of the journal Literature and Theology.
Instead a Christian view differs in realizing all our works, no matter how great, are not the ultimate. The second portion asks how contemporary thinking Christians are to deal with the postmodern world in which they live. To dwell in Christ as St. These questions formed the basis of what was now to be the second volume in that city project, titled Cultural Transformation and Religious Practice 2005. Much that once was is lost and none now liveth that remember it. Faithful Political Discipleship in a Post-Everything World Graham Ward is known for his thoughtful engagement with postmodernism and with contemporary critical theology.
Library of Congress Cataloging-in-Publication Data Ward, Graham S. The books are offered, one might say, as French lessons for the church. Here he provides a broader audience with an engaging account of the inherently political nature of postmodernity and thoughts on what it means to live the Christian faith within that setting. While some Pentecostals may be reluctant to see discipleship in political terms, I will argue that the history of the movement testifies to the work of the Spirit as being political. Ward manages to challenge Christians, like myself, who at times have been suspicious or dismissive of political engagement as merely something that the church does. For who can will to annihilate what is received as gift? Ward provides an accessible guide to contemporary postmodernism and its wide-ranging implications and develops a model of discipleship that informs a faith seeking understanding, which Ward describes as 'the substance of the church's political life'. It is this complex position of being within and yet struggling to address the world from beyond that the division of this book into two sections expresses.
Ward's prescription for effective and faithful Christian action in the second part of the book is quite compelling and well argued. Not only does it not issue from some neutral space; it does not issue into any neutral space either. And for me, most of the references were new. It is offered not in the hope that it will enable the church and individual believers to recognize their political nature; the people I know in the church tend to be more politically aware and engaged than most people I know in other social groups. For most readers of The Pneuma Review, this will not be an easy book to read. This substantially revised and expanded edition updates examples and adds chapter introductions, summaries, and study questions.
A second volume was already beginning to shape itself as Cities of God was being published. But whatever academics, more particularly contemporary theologians, tend to understand by Radical Orthodoxy is actually the work of John Milbank who is and remains a long-standing friend of mine. Theology, for Ward, is not an arcane game consumed with systematizing timeless truths; rather, it is the concrete and contemporary task of trying to faithfully discern the times. Far too many Christians are ill-prepared to be hated and instead work hard to be popular. Like the earlier story of the double-healing of the blind man at Bethsaida, this one too serves as a narrative metaphor in Mark, showing the kind of response to Jesus that is possible, even if the disciples and we ourselves have fallen short.
But part of the impoliteness of this writing is that regardless of such expertise, the issues are too important for theologians to leave them to the politicians and the economists. Last Name You are subscribing to receive regular emails from Thinking Faith, the online journal of the Jesuits in Britain, which will alert you to our new content as well as resources from our archive and other Jesuit works that may be of interest to you. Bush, but do not make him into paradigm of all evil. Genealogy does not lend itself easily to nostalgia; it is a mode of analysis as Michel Foucault understood, with two feet firmly placed in the current situation. Please read our for more details on how and why we collect data.
While understanding that many people make such statements to express their allegiance to God and their detachment from the materialistic cultural and political idolatries that surround us, I fear that such thoughts become a spiritual escape clause that gives permission to abdicate our role in creation. This perspective no doubt informs our understanding now of the world, for we take world not as the name of a global mass of land and sea but as an imaginative conception of such a global mass. Ward goes behind the news to give readers a philosophical and sociological analysis of our current situation. The Politics of Election and of Following Series Preface Current discussions in the church—from emergent postmodern congregations to mainline missional congregations— are increasingly grappling with philosophical and theoretical questions related to postmodernity. The series is ecumenical not only with respect to its ecclesial destinations but also with respect to the facets of continental philosophy and theory that are represented. The part where I started getting frustrated with Ward's reasoning was when he started giving a Hegelian dialectic reading of the way of the cross that just didn't seem to fit very well philosophically with much of his other streams of argumentation.