After holding my breath for 3 months until the spring semester was over, I’ve finally started reading James K. A. Smith’s Imagining the Kingdom: How Worship Works. It’s the 2nd installment of his “Cultural Liturgies” project and follows what could be the best book I’ve read in several years: Desiring the Kingdom: Worship, Worldview, and Cultural Formation. You can find my extremely brief summary of that book right here. You can find a great review of Imagining the Kingdom over at the Englewood Review of Books.
What does Smith have in store with this book?
The focus of this second volume is to home in on these themes, further exploring the shape of a liturgical anthropology in order to articulate a Christian philosophy of action that (1) recognizes the nonconscious, pretheoretical “drivers” of our action and behavior, centered in what I call the imagination; (2) accounts for the bodily formation of our habituated orientation to the world; and thus (3) appreciates the centrality of story as rooted in this “bodily basis of meaning” and as a kind of pretheoretical compass that guides and generates human action (p13-14).
Hmmm… that sounds nice and all, but what exactly does it mean?
In short, the way to the heart is through the body, and the way into the body is through story (p14).
Ahhh… much better! Smith wants to help us understand what really causes us to do what we do. This is important because the life of Christian discipleship is not a “spectator sport.” It’s full contact and, as John Wimber would say, “Everybody gets to play.” We are all actors, agents, the movers and the shakers. We are a sent people who are caught up in the missio Dei – the mission of the Triune God (p3-8).
Smith is particularly interested in how we are shaped by “secular liturgies” (like going to the mall) and the role of Christian worship as a practice that re-shapes or re-forms us over against all the ways we are formed by the practices all around us. In addition, Smith is concerned about re-framing the paradigm of Christian education, universities in particular, from an “information” model to a “formation” model. Basically, Christian education and Christian worship are preparing us for the same thing: our participation in the mission of God (p3-8). But, how does this formation happen?
Smith’s response to this question has me uber-excited about finishing this book:
And this is how worship works: Christian formation is a conversion of the imagination effected by the Spirit, who recruits our most fundamental desires by a kind of narrative enchantment – by inviting us narrative animals into a story that seeps into our bones and becomes the orienting background of our being-in-the-world. Our incarnating God continues to meet us where we are: as imaginative creatures of habit. So we are invited into the life of the Triune God by being invited to inhabit concrete rituals and practices that are “habitations of the Spirit.” As the Son is incarnate – the Word made flesh meeting we who are flesh – so the Spirit meets us in tangible, embodied practices that are conduits of the Spirit’s transformative power. The Spirit marshals our embodiment in order to rehabituate us to the kingdom of God. The material practices of Christian worship are not exercises in spiritual self-management but rather the creational means that our gracious God deigns to inhabit for our sanctification (p14-15).
I can dig it.