Comments on: Im­ma­ture Chris­tianity http://blog.voyou.org/2007/08/29/immature-christianity/ Lazy rascals, spending their substance, and more, in riotous living Fri, 10 Feb 2012 05:01:43 +0000 hourly 1 http://wordpress.org/?v=3.3.1 By: Anthony Paul Smith http://blog.voyou.org/2007/08/29/immature-christianity/comment-page-1/#comment-9763 Anthony Paul Smith Thu, 30 Aug 2007 20:14:18 +0000 http://blog.voyou.org/2007/08/29/immature-christianity/#comment-9763 I think they have a handy phrase that kind of gives you an intuition into it: liturgy is non-identical repetition through asymmetric exchange. I think it goes something like that, where the one side of the ontology is that of time and the other is that of matter. I think they have a handy phrase that kind of gives you an intuition into it: liturgy is non-identical repetition through asymmetric exchange. I think it goes something like that, where the one side of the ontology is that of time and the other is that of matter.

]]> By: voyou http://blog.voyou.org/2007/08/29/immature-christianity/comment-page-1/#comment-9762 voyou Thu, 30 Aug 2007 20:01:57 +0000 http://blog.voyou.org/2007/08/29/immature-christianity/#comment-9762 Thanks Anthony. I was reading Habermas on Foucault this morning, and it did occour to me this idea of a past which isn't exactly past (which I think is what genealogy hopes to find) doesn't really fit in Marx's division. I'd be interested, if I ever get the time, to find out how Milbank and Pickstock work out this idea. Thanks Anthony. I was reading Habermas on Foucault this morning, and it did occour to me this idea of a past which isn’t exactly past (which I think is what genealogy hopes to find) doesn’t really fit in Marx’s division. I’d be interested, if I ever get the time, to find out how Milbank and Pickstock work out this idea.

]]> By: Anthony Paul Smith http://blog.voyou.org/2007/08/29/immature-christianity/comment-page-1/#comment-9761 Anthony Paul Smith Thu, 30 Aug 2007 19:47:11 +0000 http://blog.voyou.org/2007/08/29/immature-christianity/#comment-9761 I think the key may be in this notion of a lost past. For Milbank and Pickstock, but less so for more right-wing 'member's Radical Orthodoxy (the ridiculous Phillip Blond and the more measured Adrian Pabst), it's not a lost past but something that is languishing here and there and thriving throughout. It's not past, is what I'm trying to say, John doesn't think the parish system (which Dominic has written a good post about) is over, he thinks its threatened by certain notions of protestant progress. That's why he has that comment about hating 'Church for Skateboarders'. It's not that John hates skateboarders, he hates the notion that we all have our own, vacuum packed and individualized spirituality. The parish is a community for all (and I've experienced this in practice, though I've also been in an inverse situation). I do think there are things to worry about here and, though I think on the whole John and Catherine's logic isn't reactionary tout court, sometimes they do express a bit of nostalgia. I'm not sure that makes them fascist, in fact I was mainly disappointed in the lack of care with which this word was bandied about, but not being fascist does not mean the same thing as perfect. Still, I'm not so certain the logic of reaction is so easily differentiated from the logic of revolution. At least not as you've given it above. Thanks for revisiting this with care. I think the key may be in this notion of a lost past. For Milbank and Pickstock, but less so for more right-wing ‘member’s Radical Orthodoxy (the ridiculous Phillip Blond and the more measured Adrian Pabst), it’s not a lost past but something that is languishing here and there and thriving throughout. It’s not past, is what I’m trying to say, John doesn’t think the parish system (which Dominic has written a good post about) is over, he thinks its threatened by certain notions of protestant progress. That’s why he has that comment about hating ‘Church for Skateboarders’. It’s not that John hates skateboarders, he hates the notion that we all have our own, vacuum packed and individualized spirituality. The parish is a community for all (and I’ve experienced this in practice, though I’ve also been in an inverse situation).

I do think there are things to worry about here and, though I think on the whole John and Catherine’s logic isn’t reactionary tout court, sometimes they do express a bit of nostalgia. I’m not sure that makes them fascist, in fact I was mainly disappointed in the lack of care with which this word was bandied about, but not being fascist does not mean the same thing as perfect.

Still, I’m not so certain the logic of reaction is so easily differentiated from the logic of revolution. At least not as you’ve given it above.

Thanks for revisiting this with care.

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