Fieldwork in Theology (The Church and Postmodern Culture) , livre ebook

Baker Publishing Group - Christian Scharen

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77 pages

English

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In this addition to the acclaimed The Church and Postmodern Culture series, leading practical theologian Christian Scharen examines the relationship between theology and its social context. He engages with social theorist Pierre Bourdieu to offer helpful theoretical and theological grounding to those who want to reflect critically on the faith and practice of the church, particularly for those undertaking ministry internships or fieldwork assignments. As Scharen helps a wide array of readers to understand the social context of doing theology, he articulates a vision for the church's involvement with what God is doing in the world and provides concrete examples of churches living out God's mission.

Sujets

Philosophie et théologie

Christian theology

Philosophy of religion

Christianity

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Publié par	Baker Publishing Group
Date de parution	11 août 2015
Nombre de lectures	0
EAN13	9781493400263
Langue	English
Poids de l'ouvrage	1 Mo

Informations légales : prix de location à la page 0,0576€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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THE CHURCH AND POSTMODERN CULTURE James K. A. Smith, series editor www.churchandpomo.org The Church and Postmodern Culture series features high-profile theorists in continental philosophy and contemporary theology writing for a broad, nonspecialist audience interested in the impact of postmodern theory on the faith and practice of the church.
Also available in the series
Merold Westphal, Whose Community? Which Interpretation? Philosphical Hermeneutics for the Church
James K. A. Smith, Who’s Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church
Who’s Afraid of Relativism? Community, Contingency, and Creaturehood
John D. Caputo, What Would Jesus Deconstruct? The Good News of Postmodernism for the Church
Carl Raschke, GloboChrist: The Great Commission Takes a Postmodern Turn
Graham Ward, The Politics of Discipleship: Becoming Postmaterial Citizens
Daniel M. Bell Jr., The Economy of Desire: Christianity and Capitalism in a Postmodern World
Bruce Ellis Benson, Liturgy as a Way of Life

© 2015 by Christian Scharen
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2015
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4934-0026-3
Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
“Scharen’s book does the seemingly impossible—combine a presentation of Pierre Bourdieu’s work with an introduction to ethnography from a theological perspective. Doing one of these would have been achievement; doing both well while having each feed the other is a double gift. It is sure to be a touchstone for theological ethnography for some time to come.”
— Todd Whitmore , associate professor, Department of Theology, concurrent associate professor, Department of Anthropology, University of Notre Dame
“Contemporary theological work inevitably involves assumptions about the world and the people in it. We cannot avoid importing our understandings of human beings into our theology. Yet many theologians conveniently ignore this fact and rely on speculation and anecdote to accomplish their work. Fortunately, scholars like Christian Scharen acknowledge the crucial importance of adequately grasping the social world. By treating disciplined observation as a spiritual exercise, Fieldwork in Theology forces us to see immersion in the world not as a secular academic assignment but as a profound responsibility to discern the movement of God in our midst.”
— Gerardo Martí , L. Richardson King Associate Professor of Sociology, Davidson College; author of The Deconstructed Church: Understanding Emerging Christianity
“Christian Scharen has produced a truly interdisciplinary book that models a theology rooted in the social realities of life. Combining empirical case studies and a careful, reflective approach to social theory, Scharen addresses a range of topics at the heart of both the theological enterprise and the broader human drive for meaning. A valuable contribution to ongoing debates about how theology and social science may enrich one another.”
— Mathew Guest , reader in the sociology of religion, Durham University
To Robert N. Bellah, 1927–2013 in memoriam
Contents
Cover
Series Page
Title Page
Copyright Page
Endorsements
Dedication
Series Preface
Series Editor’s Foreword James K. A. Smith
Preface
1. Fieldwork in Theology: Waking Up to the World God Loves
2. Rigorous Self-Reflection: Bachelard, Science, and Sin
3. Embodied Perception: Merleau-Ponty and the Incarnate Body
4. Practical Logic: Bourdieu and the Social Art of Improvisation
5. Surrendering to the Other: Wacquant and Carnal Sociology
Epilogue: Understanding as a Spiritual Exercise
Index
Notes
Back Cover
Series Preface
Current discussions in the church—from emergent “postmod ern” congregations to mainline “missional” congregations—are increasingly grappling with philosophical and theoretical questions related to postmodernity. In fact, it could be argued that developments in postmodern theory (especially questions of “post-foundationalist” epistemologies) have contributed to the breakdown of former barriers between evangelical, mainline, and Catholic faith communities. Postliberalism—a related “effect” of postmodernism—has engendered a new, confessional ecumenism wherein we find nondenominational evangelical congregations, mainline Protestant churches, and Catholic parishes all wrestling with the challenges of postmodernism and drawing on the culture of postmodernity as an opportunity for rethinking the shape of our churches.
This context presents an exciting opportunity for contemporary philosophy and critical theory to “hit the ground,” so to speak, by allowing high-level work in postmodern theory to serve the church’s practice—including all the kinds of congregations and communions noted above. The goal of this series is to bring together high-profile theorists in continental philosophy and contemporary theology to write for a broad, nonspecialist audience interested in the impact of postmodern theory on the faith and practice of the church. Each book in the series will, from different angles and with different questions, undertake to answer questions such as, What does postmodern theory have to say about the shape of the church? How should concrete, in-the-pew and on-the-ground religious practices be impacted by postmodernism? What should the church look like in postmodernity? What has Paris to do with Jerusalem?
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. A wide variety of theoretical commitments will be included, ranging from deconstruction to Radical Orthodoxy, including voices from Badiou to Žižek and the usual suspects in between (Nietzsche, Heidegger, Levinas, Derrida, Foucault, Irigaray, Rorty, and others). Insofar as postmodernism occasions a retrieval of ancient sources, these contemporary sources will be brought into dialogue with Augustine, Irenaeus, Aquinas, and other resources. Drawing on the wisdom of established scholars in the field, the series will provide accessible introductions to postmodern thought with the specific aim of exploring its impact on ecclesial practice. The books are offered, one might say, as French lessons for the church.
Series Editor’s Foreword
The Church and Postmodern Culture series was conceived and launched in the heady days of Radical Orthodoxy’s braggadocio and the “emergent” church’s hip humility. In both cases, French theory was invoked alongside Stanley Hauerwas to either exhort the church to “be the church” or as a catalyst to “rethink” church. In many and various ways, postmodernism turned out to be an occasion for a renewal of interest in ecclesiology. People were less and less interested in an abstract “Christianity” and more concerned with an embodied “church.”
But there was a problem: this “church” turned out to be no less abstract. All kinds of beautiful, marvelous, transformative, even magical powers were attributed to this “church”—it was variously an alternative society, a haven from liberalism, an outpost of the kingdom, a community of reconciliation, and more. It sounded like another country. We couldn’t wait to go there. Sign me up! What’s the address? Or if you were part of the emergent crew, your goal was to “plant” this church.
So we showed up. And then the disappointment settled in. It turned out that this “church” was going to be a little harder to find. It didn’t seem to exist anywhere we could find on our terrestrial maps. While all kinds of grand claims were made about this “church,” we started to wonder if it only existed in John Milbank’s head.
It was right around this time that I read what I consider a landmark article by Christian Scharen. Published in 2005 in the Scottish Journal of Theology , Scharen’s essay, “‘Judicious Narratives,’ or Ethnography as Ecclesiology” was a game-changer for me. Echoing work in his first book, Public Worship and Public Work: Character and Commitment in Local Congregational Life (2004), Scharen pointed out the idealized nature of the church in so much of the recent enthusiasm for the formative power of “the church.” As Scharen noted, a lot of folks who spent lifetimes in local congregations sure looked an awful like their neighbors who didn’t. While some theologians want to deflect such “empirical” concerns with a priori provisos, Scharen’s questions seemed exactly right: if you’re going to make grandiose claims about “the church,” isn’t it fair to ask if any actual churches do what you claim? Any theology that refuses Gnosticism needs to be somehow accountable to empirical realities. As soon as I read this essay, I knew I wanted Scharen to publish a book in the Church and Postmodern Culture series.
As Scharen notes in this new book, the tempering of ecclesiological magic is only the flipside of cultivating a healthy, intentional, theologically sensitive attention to “the world.” Theology as ethnography complicates any easy bifurcation between church and world without simply eliding the two. This is honest theology that can still be a gift to the church—or more specifically, to real, tangible, messy congregations you find down the street.
There is more than one way for theology to take the “turn to