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Calvin at the Centre
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Science Logic and Mathematics. Yet despite its penetrating analysis, Beards always shows a deep respect for his interlocutors. One must admit that at times this son of a Texas bricklayer almost seems to revel in his ability to foster discomfort beneath the skin of individuals with well-defined perceptions of what is good, decent, and even holy.
Although Hauerwas initially believed he was called to be a minister, he found that his vocation was to serve as a theologian in the academy. Like Samuel, at times these connections have proven unsettling to the religious establishment. He begins with the story of how his mother understood his calling in life and concludes by discussing his struggles to maintain this calling under the weight of fame. Chapters are divided roughly by the time he spent as a student at Southwestern University and Yale University, and then as a faculty member at Augustana College, the University of Notre Dame, and Duke University.
Each one of these institutions exercised a formative impact upon his life. As a result, these chapters also introduce us to the influence that scholars such as John Howard Yoder and Alasdair MacIntyre had on Hauerwas and his work. These people, while often encountered in the academy, largely learned what it means to be a friend in the Church.
As a result, Hauerwas even turned to his fellow congregants at Broadway for advice when he was struggling with whether to leave Notre Dame for Duke. Despite the immeasurable joy that the gift of Christian friendship has offered Hauerwas over the course of his life, his memoir also accounts a measure of great pain emanating from his marriage to Anne Harley. Married just prior to his enrolment at Yale University, Hauerwas and Harley were married throughout the course of time he spent as a student and then through his years at Augustana and Notre Dame.
Anne, afflicted with mental illness, left Hauerwas shortly after they moved to Durham, ending twenty-four years of marriage. The details in between are painful to read and must have been even more painful to write. Adam was gone [a student at Haverford College]. When Anne declared that she intended to leave me, she did not seem to be crazy. Hauerwas is thus to be commended for reminding all of us that the formative details in our lives are both joyful and painful in nature. Together, such details converge to form our calling in life. This commitment to hard work for Hauerwas is one that reaches all the way back to his father.
Laying brick is hard work. Hauerwas writes theology much like he learned to lay brick. He arrives at the office early and takes just as much joy in putting in a full day of effort as he does in the well-crafted fruits of his labor. For him, the product and the process are much more closely linked than most individuals think. This well-habituated inclination is perhaps what kept Hauerwas going through the trying moments that came with the conclusion of his marriage to Anne Harley.
Discussing these details, Hauerwas writes: I was not sure what that meant, but I would do what I had always done. I would put one foot in front of the other and keep going. I got up the next morning and did what I always did. Despite the self-awareness Hauerwas offers in this immeasurably valuable memoir, moments do surface where I wonder if a small form of charity es- capes him.
Those moments, although few and far between, seem to surface in relation to administrators with whom Hauerwas worked. Like anyone who serves in such a role, Campbell was likely to make decisions that reflected compromise rather than conviction. Some administrative decisions are wrong. However, others prove to be the best possible outcomes forged in conflicted sets of circumstances. One can only speculate how Hauerwas would respond in such circumstances, given that some necessary decisions simply cannot reflect the full measure of our ideals.
This memoir is an admirable window into the life of a theologian who will leave his imprint for generations to come. He clarifies and develops this point by sticking closely to the questions that have led this discussion to arise: How do the practices of the church relate to what God is doing in the world? The challenge that Owens has set himself is to answer these questions in ways that avoid the reductionism he sees in many contemporary ecclesiologies, which he believes to be commonly essentialist and thus taking insufficient account of our embodied, creaturely nature.
Paul Helm, Calvin at the Centre - PhilPapers
In particular, he aims to demonstrate how Christ is meaningfully in this material world. The modern ecclesiologies under inspection take one of two forms: Neither of these takes creatureliness seriously enough for Owens. Bodies have particular and visible shapes and the body of Christ must therefore have a particular shape in this world. For Owens church practices, specifically the Eucharist and preaching, are God sharing his life, communicating with humanity.
These practices constitute the church because God communicates through them in a form humanity can understand. Sharing in the body and blood gives new tools of communication. These tools are the divine life given in a form humans can accept. Because God is not limited like us, this new divine language opens up space for all and overcomes human predispositions for exclusivity.
In preaching, what is proclaimed is not a transmitting of something that is absent. Rather it is the same Word made flesh present in words heard and enacted.
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Owens argues for preaching as a central church practice on the grounds that it is not an independent trade of the pastor but an activity of the whole church. The preaching of the pastor is not the beginning of proclamation because the church, which already exists, calls for this preaching. That Owens felt the need to argue for preaching as legitimately a central practice demonstrates sensitivity to the status it holds in various traditions. The discussions of Eucharist and preaching would have been fertile soil for this.
That being said, the breadth of engagement with a diverse range of interlocutors is a striking feature of this book. There are so many that the book cannot do justice to them all whilst maintaining the shape of its argument. In particular Schleiermacher suffers a somewhat summary treatment, which occludes many of the interesting questions that led him to make the moves he did.
More recent interlocutors, Gustafson and Milbank particularly, receive fairer treatment.
Furthermore the book clings tenaciously to its roots in living worshiping con- gregation and community. This rooting in a real community will make this book revitalising for ministers and priests. Those with an interest in ecumenism will find less here than may be expected from a book on ecclesiology but may find other sources within that will broaden their horizons. On the whole this is a constructive, instructive and well-developed piece of theology. The thought worlds that have dominated this area of theology have been successfully brought into question and the subject has been reconnected with roots in the ancient church and Chalcedonian thinking that is the benchmark of all Christian speech and practice.
Other theologians would do well to investigate the fields of enquiry opened up by this book because they impact on all areas of theology, given that it is concerned fundamentally with how God is in the world.