The Aesthetics Of Discipleship

Discipleship is embodied. Formation in the Christian life is not an otherworldly exercise but one that plays out in this world, interwoven with everyday sensory experience in ordinary life. The Aesthetics of Discipleship explores this dynamic through Kierkegaard's framing of "aesthetic existence"--the sensory experience of being "in the moment"--further developed by Bonhoeffer, as operating within a realm of freedom, encompassing not only art but play, friendship, and cultural formation. In addition to Kierkegaard and Bonhoeffer, the work of Iain McGilchrist, Graham Ward, and Nicholas Wolterstorff is employed to offer a fresh perspective on discipleship, "from below": Everyday sensory experiences are integral not only to being human but to the practice of discipleship, such that discipleship integrates aesthetic, ethical, and religious existence. Aesthetic existence unhinged from a life of faith or fueled by distorted Christendom creates and sustains aestheticized pseudorealities centered on the self. Mature aesthetic existence, however, anchored in love for God, plays a fundamental role in the Christian life, both as the incarnational celebration of being fully human, and also through the preconscious formation of imaginaries by which we live.

Discipleship is embodied. Formation in the Christian life is not an otherworldly exercise but one that plays out in this world, interwoven with everyday sensory experience in ordinary life. The Aesthetics of Discipleship explores this dynamic through Kierkegaard’s framing of “aesthetic existence”—the sensory experience of being “in the moment”—further developed by Bonhoeffer, as operating within a realm of freedom, encompassing not only art but play, friendship, and cultural formation. In addition to Kierkegaard and Bonhoeffer, the work of Iain McGilchrist, Graham Ward, and Nicholas Wolterstorff is employed to offer a fresh perspective on discipleship, “from below”: Everyday sensory experiences are integral not only to being human but to the practice of discipleship, such that discipleship integrates aesthetic, ethical, and religious existence. Aesthetic existence unhinged from a life of faith or fueled by distorted Christendom creates and sustains aestheticized pseudorealities centered on the self. Mature aesthetic existence, however, anchored in love for God, plays a fundamental role in the Christian life, both as the incarnational celebration of being fully human, and also through the preconscious formation of imaginaries by which we live.

David Brown is a widely-respected theologian who initially made his mark in analytic discussions of Christian doctrine such as the Trinity. With the publication of Tradition and Imagination: Revelation and Change (1999) his career entered a distinctly new phase, focused on theology and the arts. Four related volumes followed, dealing with discipleship, art and icons, place and space, the body, music, metaphor, drama, and popular culture. According to Brown, the fundamental thesis underlying all five volumes is that both natural and revealed theology are in crisis, and the only way out is to give proper attention to the cultural embeddedness of both. This current volume is the first attempt to assess the significance of this remarkable series, and its contributors include some of the most prominent philosophers, theologians, biblical and literary scholars writing today. Aside from its distinguished interdisciplinary line-up, a distinctive feature is sustained consideration of Brown's work on popular culture. It thus provides an exciting and substantial treatment of theology, aesthetics, and culture.

Jesus challenges us to live in him and continue living out the truth so that we claim our allegiance to Christ and live as disciples free from fear and from cultural customs that contradict the gospel message. This project has found that the lack of discipleship training among the Anyuwaa churches has resulted in a lack of understanding of what this ministry entails—teaching and making disciples. In addition, failure to embed elements of the Anyuwaa culture into the discipleship approach, and the persistence of certain elements of Anyuwaa life that run counter to gospel beliefs, has inflamed this crisis. Therefore, this book presents a call for the church to challenge the culture of syncretism and the fear of witchdoctors, to shift its paradigm and begin interpreting the gospel message, utilizing contextual elements but interpreting them through the lens of the gospel, calling people to embrace gospel values within their own cultural context. When we start interpreting strong cultural beliefs and traditions through the truth of the gospel, it is proof that we have come to the best discipleship approach, as we speak the truth of the gospel in the life our church and the hearts of our believers.

This book offers a thorough account of Thomas Reid's philosophy, focussing on his expressionist aesthetics, then traces his influence in nineteenth-century France, in the works of such notable thinkers as Victor Cousin, Théodore Jouffroy, and René Sully-Prudhomme.

Vatican II’s famous declaration that "the church on earth is by its very nature missionary” has often been taken out of context and used to support all manner of church initiatives. But, the conclusion of the statement—"since . . . it has its origin in the mission of the Son and the Holy Spirit"—is of monumental importance. In The Way of Discipleship, theologian Anthony Gittins describes the eternal mission of the Trinity, historically brought "down to earth" in the ministry of Jesus, and then continued to the ends of the earth by those called and sent as disciples throughout future generations. Gittins explains that Christian discipleship must be the living out of Jesus' own example in many different times and places. He encourages people of all ages to follow the invitation of Jesus to be missionary disciples. The Way of Discipleship explores several New Testament examples of Jesus' call and commissioning, distills the principles involved, and then recontextualizes the stories so that they pose a direct challenge to disciples today. In this way, Gittins builds up a picture both of "the Way" of Jesus himself, and of the way in which today's disciples can loyally follow his call to mission.

Richard H. Bliese draws on historic architecture of eight-sided churches to call attention to an important but often overlooked emphasis on the eighth day of creation. Early Christians were focused on God's new creation that began in Christ's resurrection on Sunday, the first day of the week. But these Christians understood resurrection as the continuation of God's creative and redemptive activity. So the first day of the week became the eighth day of creation, and therefore the day of resurrection work and time to join with Christ in transforming the world. Christian disciples do this work by living out their baptismal vocations, especially in their daily work and through their ethical economic choices. The author turns to Martin Luther and the Reformation to outline an evangelical spirituality that invested in people and their vocations as worker-priests. Daily life, work, and family were underscored as the place where discipleship came alive. Bliese describes this as an architectural "design" for faithful living. He further draws on parts of Luther's Small Catechism (Ten Commandments, Apostles' Creed, and Lord's Prayer) as keys to this evangelical design. Five additional architectural designs for eighth-day disciples are included. The final chapter describes how eighth-day disciples are called to live by faith in freedom and responsibility. Making disciples today needs to revolve around a gospel story that links one's personal faith with one's work and economic life. Such faith gives us ears to hear God's unfolding drama and eyes to see the needs of the neighbor. The book includes a study guide for personal reflection and group conversation.

Through a systematic analysis of the conflicts emerging when the public church encounters the public world, The Scandal of Pentecost argues that the public advent of the church stands in continuity with the public scandal of the incarnate and crucified Christ. The book traces the contours of this scandal in the confrontation of the dominant ruling hermeneutic of authority with a Christian hermeneutic of resistance. This highlights the brokenness of the human condition manifested by the church in the drunkenness of the disciples, the speaking in other tongues, the baptism with the Spirit, the empowerment of the flesh, and its public witness to a scandalized world. The effects of the scandal transform both the disciples' individual and communal witness and their public recognition as the church. Through the lens of a symbolic hermeneutic, the public witness of the church at Pentecost reveals a Christian scandal of anthropological proportions: with the outpouring of the Spirit on all flesh the church emerges as the symbol of humanity.