Springfield, Springfield!

It's a hell of a town, the schoolyard's up and the shopping mall's down!

I'm off to Springfield (Missouri) tomorrow where I'll be presenting at Drury University's "Subverting the Norm: The Emerging Church, Postmodernism and the Future of Christianity." Their website has an impressive-sounding blurb for me, so hopefully delegates won't be disappointed. I'll be speaking on, "An Emerging A/Theistic Fighting Collective? A Caputian Introduction to Zizek's Pneumatology." Now that it's (almost) edited down to 6,000 words, it's a little more theory-laden then I had anticipated, but I'll be introducing Zizek's pneumatology, his deployment of the term "Holy Spirit" as a community of truth-subjects, a "fighting collective," and staging a conversation between Zizek and Caputo on atheism and theism, metaphysics and materialism. But it will cover:

• Zizek, Caputo, Badiou, Milbank, Lacan (argh!), Saint Paul, and a bit of Hegel and Kant - oh, and Nietzsche and Kierkegaard and Augustine and Barth;
• the big Other, the vanishing mediator, the formulae of sexuation, constitutive exception, and non-all;
• contingency and necessity;
• the truth-event, the truth-subject, and truth-procedure(s);
• universalism;
• hermeneutics, narrativity, metanarrativity and meta-metanarrativity;
• determination, indeterminacy, and relative determinacy;
• atheism, theism, and a/theism;
• materialist materialism, theological materialism and true materialism;
• call, cause and responsibility;
• crucifixion and resurrection;
• the death of God and the death of the death of God;
• spectral materialism and spectral messianism; and
• incarnation and carnality.

So far, the schedule is as follows:

FRIDAY, OCT. 15: RADICAL THEOLOGY IN EMERGING CHRISTIANITY

9 am: Registration

10 am: "Beating God to Death: Radical Theology & the New Atheism," Roundtable conversation with Jeffrey Robbins, Christopher Rodkey and professors from Drury University's department of philosophy and religion

11 am: "An Emerging Radical Theology: On Politics and Ecclesiology," Jeffrey Robbins and Christopher Rodkey

12 pm: Lunch (on your own)

1 pm: "The Emerging Church 101: An introduction for those new to the conversation," Gary Black

2 pm: "To Believe Is Human, to Doubt Divine: Introducing Zizek’s Christology," Peter Rollins

3 pm: "An Emerging A/Theistic Fighting Collective? A Caputian Introduction to Žižek’s Pneumatology," Katharine Moody

4 pm: "Just Us: The undeconstructible Christ community in the age that is passing away," Carl Raschke

7 pm: Keynote presentation I: "Radical Theology—or What’s the Emerging in Emergent?" John Caputo

8:15 pm: Keynote presentation II, Peter Rollins

9:15 – 10 pm: After Session Conversation with John Caputo, Peter Rollins, Carl Raschke, Katharine Moody, Jeffrey Robbins & Christopher Rodkey

10:30 pm: Revival! Transformance Art with Peter Rollins and VOID, a collective from Waco, Texas, at the Creamery Arts Center in Downtown Springfield

SATURDAY, OCT. 16: EMERGING CHRISTIANITY AND THE FUTURE OF THE CHURCH

8 am: Coffee & Bagels

8:30 am: Keynote Presentation III, Karen Ward

10 am: Church practitioners workshop, Peter Rollins & John Caputo

11:30 am: Lunch, on your own unless you registered for the Saturday lunch option (see registration packet for local options)

1 pm: Keynote presentation IV, Karen Ward

2:15 – 3:15 pm & 3:30 – 4:30 pm: Breakout Sessions for Church Practitioners

2:15 – 3:15:
Emily Bowen: "Megachurch or Megasubversion? Transformative Ritual in the Emerging Church"
Chris Rodkey: "Satanism in the Suburbs: Ordination as Insubordination"
Julie Kennedy: "The Open Invitation: Tearing Down Labels at the Door"
Phil Snider: "Preaching After the Death of God: With A Little Help From Derrida & Caputo"

3:30 – 4:30:
Laura Fregin: "Art and Justice in Emergent Communities"
David Weiss: "Putting the ‘Queer’ back in Christianity: How extending a full welcome to LGBT persons reclaims the work of Jesus for today"
Lindsey Arnold: "Messiahs, Monsters & Others: The Search for Christ Figures in the TV Show Lost"
Travis Cooper: "Postmodernism, Pentecostalism & the Emergent Church: The Persistence of Azusa-Oriented Praxis"
Matt Gallion, Chris Rodkey & Phil Snider: "Why We're Not Emergent: By Three Guys Who Used to Be"

7 pm: [D]mergent meet-up, Venue TBA

How to Eat Well in Church

As I begin to emerge from a just-passed-my-viva-(phew!) lull (I always tend to get a bit depressed after the excitement of finishing a piece of work, presenting a piece of work, or handing something in), I am doing my corrections (done!), writing my paper for the Edinburgh BSA SocRel conference on the Changing Face of Christianity (not done yet!), and submitting abstracts for a couple of conferences later in the year - 500 words for the International Society for Religion, Literature and Culture's "Attending to the Other" (done!) and 200 words for the "Re-Writing the Bible: Devotion, Diatribe and Dialogue" symposium, held by the University of Glasgow's Centre for the Study of Literature, Theology and the Arts (not yet done!).

My submission for the Attending to the Other conference is called, "How to Eat Well in Church: Saying 'Yes' to the Other and Becoming Nothing in Derrida, Paul and Emerging Christian Discourse." Hopefully it'll get accepted by either the Continental Philosophy of Religion or the Theology panels, but I'm also keen to work this paper into a journal article so it won't be too bad if it doesn't get accepted. Here's the abstract:

‘Let us say yes to who or what turns up, before any determination... before any identification’ (Jacques Derrida, Of Hospitality, 77).

‘Welcome one another, therefore, just as Christ has welcomed you’ (St Paul, Romans 15:7).

‘...we can freely enter into a theatrical space in which we act as though there is neither Jew nor Greek, slave nor free, male nor female... Here we do not lay down our identity only to pick up our new identity in Christ. Rather it is in laying down all our identities that we directly identify with Christ’ (Peter Rollins, The Fidelity of Betrayal, 178-179 and peterrollins.net/blog/?p=889)

‘If a community is too welcoming, it loses its identity; if it keeps its identity, it becomes unwelcoming’ (John D. Caputo, Deconstruction in a Nutshell, 113)

For Derrida, hospitality, friendship and love are responsibilities that are excessive to the complacent fulfilment of duty. While hospitality by rights and justice under the law protect the self-same, unconditional hospitality is to attend to (to pay attention to and to serve) alterity. Similarly, for (Badiou’s) Paul, the Christian community is to welcome the other, without quarrelling about or arguing over determinations of truth. Co-implicated in this is that, in order to welcome those with different truths, that which makes the host distinctive is to be sacrificed or performatively suspended, which is why there is no longer Jew or Greek, slave or free, male or female (Gal. 3:28). Paul’s injunction to hospitality is occasioned by questions regarding whether or not to eat meat and what Paul calls for is the creation of communities that attend not to the question of what to eat but to the question of how to eat, which is a ‘learning-to-give-the-other-to-eat’ (Derrida, “Eating Well,” 282). The event of Jesus’ excess in relation to all law is to be translated into hospitable ecclesial spaces that attempt to let the other be other, to privilege hospitality over the temptation to conversion or consensus, to refuse to subsume the other to the self-same, and to create a space that places unconditional welcome above conditions of entrance.

The “emerging church conversation” is one contemporary discourse about Christianity that is attempting to imagine and enact such spaces. This paper introduces the discursive motifs in which this Derridean-Pauline desire to attend to the other is expressed and through which it is being performed liturgically, particularly in the work of Peter Rollins and the Belfast-based ‘transformance art’ collective, ikon. I examine the ways in which alterity is welcomed, by which a place for the other is prepared, and through which Christian community negotiates unity and difference. I raise questions of openness and the possibility of radical sociality, of kenosis and the problems of self-identity, and of how deconstructive theologies (such as John D. Caputo’s weak theology) might be ecclesiologically, ethically and politically viable for concrete collectives.

If deconstructive theology interprets the church and the world, how might deconstructive religious collectives be changing them?

Cross and Khora

Jack Caputo gave me a heads up about an edited collection about his work, Cross and Khora: Deconstruction and Christianity in the Work of John D. Caputo. It's out in January 2010, edited by Marko Zlomislic and Neal DeRoo (Neal edited a collection on phenomenology and eschatology, of which I've read a few chapters but haven't yet had time to fully review, as well as one on James K.A. Smith, which I looked at a bit here, here and here). I'm hoping Jack'll be able to get me a copy to review here and use in my thesis.

Here's a list of other books about Caputo's work:

• Roy Martinez, ed. 1997. The Very Idea of Radical Hermeneutics.
• James Olthuis, ed. 2002. Religion with/out Religion: The Prayers and Tears of John D. Caputo.
• Mark Dooley, ed. 2003. A Passion for the Impossible: John D. Caputo in Focus.
• Christopher Simpson. 2009. Religion, Metaphysics and the Postmodern: William Desmond and John D. Caputo.

The Emerging Church, Deconstruction and Jamie Smith's "catholic Postmodernism"

Peter Schuurman's chapter in DeRoo and Lightbody's The Logic of Incarnation: James K.A. Smith's Critique of Postmodern Religion, "Deconstructing Institutions: Derrida and the 'Emerging Church'," identifies the 'shared values' between the emerging church and deconstruction, before using Smith's critique (basically, postmodern religion is not postmodern enough, i.e. still bound to the modern trend of autonomous individualization) to propose a three-fold division in the emerging church milieu.

Describing Jacques Derrida as a 'rock star' for the emerging church (p.112), but noting that some within this milieu use the language of deconstruction without reference to it as an academic thesis or misunderstand the 'radical nature of the Derridean project' (p.113), Schuurman presents what he see as four 'significant shared values' between the emerging church and deconstruction:

1. INTERPRETATION. Multiple readings 'challenge the idea that faith is certainty, without doubts or misreadings,' therefore also opening up 'room for questioning the church and theology' (p.114). This leads to playful and experimental reinterpretations of texts and doctrines, and friendly relationships between denominations and with other religions.

2. LOVE AND JUSTICE. Readings and performances of texts, doctrines and practices with an eye for the other are acts of love and justice, which facilitates a shift which Schuurman characterizes thus: 'now it is not important (or even possible) to "get the right reading" as it is to "read in a just and loving way",' which lays the ground for co-existence and collaboration (pp.114-115).

3. MESSIANISM. Schuurman writes that, 'no reading does justice to all, and no reading ever will. The perfect interpretation, the "right reading", the truly hospitable cultural construction is always "to come" – just like the Hebrew messiah' (p.115). However, rather conservatively, he links this notion of the "to-come" to the choice of the language of emergence: the 'emergent crowd' are 'emerging - a work in process - a church that is not a church but is rather a church "to come".' (p.115). In my thesis I'm exploring several more interesting, more radical examples of "messianic structures" within the emerging church milieu. (More on that to come as I write up over the next few months, I'm sure).

4. LIBERATION FROM THE DETERMINATE. Smith's chapter in DeRoo and Lightbody's collection, which I blogged about here, distinguished between the logics of determination and incarnation. Schuurman follows Smith's characterization of Derridean deconstruction (and Caputian deconstructive theology) as seeking to 'live in the dynamic between the readings rather than in any determinate reading' (p.115). I'll blog more about why I am dubious about Smith's portrayal of deconstructive theology as following a logic of determination as I continue to write up my thoughts, but for now my gut reaction to it is that it reads Caputo as more indeterminate than I believe he is being. Caputo speaks of the tension of BOTH existing IN (rather than moving over or passing through as Mark C. Taylor might write) historical associations (i.e. particular DETERMINATE religious traditions) AND engaging in messianic disassociations. This tension affirms singularity and particularity whilst at the same time trying to resist the temptation to privilege Christian particularity.

Schuurman's acceptance of Smith's characterization of deconstructive theology as fearful of determinancy leads him to construct a three-fold typology of emerging churches based on their relationship to the particularity of the Christian religious tradition.

Firstly, Schuurman identifies the 'discontinuous emergent church.' Here, participants 'shy away from creeds and confessions, and posit a radical discontinuity between themselves and the church that has gone on before' (pp115-116). Here, there is 'freedom from restraint, particularity, tradition,' or 'freedom as autonomy' (p.116), thus sharing with Derrida a flight from the determinate towards the indeterminate. However, my thesis is going to demonstrate that even those most closely aligned with Derridean and Caputian thought are not as discontinuous (or, in the language of sociologists of religion, post-traditionalized) as Schuurman makes out here. They are, after all, as I have mentioned above, engaged in both a historical association with the Christian tradition and a messianic disassociation from it in order to keep it open to the incoming of the other.

Secondly, those within the emerging church milieu that seek a 'return to the ancient Christian tradition' are classified as the 'ancient-future emergent church.' However, Schuurman warns against this grouping's tendency to privilege eclecticism thereby baptizing another form of autonomy in relation to tradition, one based upon postmodern consumerism (pp.116-117).

Therefore, Schuurman reiterates Smith's advocacy of a 'more persistent or proper postmodernism that takes us beyond the desire for autonomy and into a community of thought and practice that stretches through time and space, in other words, a particular embodied tradition and its institutions' (p.117). Those within the emerging church milieu that exhibit this submission to 'the “catholic” Christian faith of creeds and confessional Trinitarian dogma, the sacraments, and even hierarchy' are referred to as the 'catholic emergent churches (small "c").' In contrast to the freedom-from-restraint type of autonomy extant in the other types of emerging church, here there is 'a freedom that comes when one is empowered by deep commitments and covenants, by submission to authority and mutual accountability' (p.118).

Schuurman ends by asking, 'How can we nurture a commitment and authenticity that is neither an extension of the rule of taste nor a retrenchment in embattled fundamentalist certainty?' (p.118). But the underlying assumption of this question (and of Schuurman's critique of the deconstructive elements within the emerging church milieu) is that the entire milieu operates with an understanding of truth that is an accommodation to 'the rule of taste.' Part of my thesis contends that, far from being "whatever works for me," truth in the emerging church milieu more often takes the form of "what transforms," what turns me from myself to others.