The paper discusses the connection between rhythm and meaning based on Augustine’s De musica. Thi... more The paper discusses the connection between rhythm and meaning based on Augustine’s De musica. This central topic is illuminated by the analysis of other particular aesthetic concepts that one can find in Augustine (such as sentience and desire, in its many Latin variations), as well as in reference to modern aesthetics. The result is the emergence of a relationship between aesthetics and the making of meaning in a co-creative operation between the divine and the human based upon an understanding of rhythm.
The first book in the Series Radical Orthodoxy (RO) was not meant to be programmatic or set out t... more The first book in the Series Radical Orthodoxy (RO) was not meant to be programmatic or set out to change the direction of modern theology. There are certain shared sensibilities among its authors and, principally, an ecumenical vision. This article sketches the nature of that ecumenical vision that begins with the way in which secularism has enabled Christians to look beyond their own denominational borders and even share resources. This is bottom-up ecumenism nurtured by multiple belonging and a global understanding of Christianities that has helped "de-colonize" theology and rethink political theology. RO, it is argued, can be a resource for the South African de-colonization of Christian theology. In its critiques of modernity and secular reasoning, RO points the way towards doing theology in, through and beyond traditional and disciplinary boundaries-but South Africa has to make it its own.
Texts have always been recognized as having the power to transform their readers, for good or evi... more Texts have always been recognized as having the power to transform their readers, for good or evil. In the early years of post-exilic Israel, when the Temple of Solomon and the walls of Jerusalem had been rebuilt, we find Ezra holding a public reading of the Mosaic Law. The effect of this reading is recorded in the Book of Nehemiah: ‘all the people wept, when they heard the words of the law’ (Nehemiah 8.9). Though Ezra bids them to change their response to one of celebration, the day is considered holy because it effects a change, a repentance, in the hearts of the people. Performed, the law communicates, and God’s Word is disseminated.
What I wish to argue in this essay is that (a) secularism is a state-sponsored mythology that has... more What I wish to argue in this essay is that (a) secularism is a state-sponsored mythology that has evolved to replace the monarchic mythology of cuius regius eius religio; (b) that as a mythology it is culturally constructed, and that construction is always under negotiation and is therefore never complete; (c) but as a dominant cultural mythology, its ideology has come to be believed as hegemonic; (d) in being hegemonic it therefore flies in the face of more deeply enshrined liberal teachings on civil liberties; and, therefore (e) it is not only counterfactual—we have never been secular—but also fundamentally incoherent.
Sketching the current division within receptions of Hegel, this article argues for Hegel as a phi... more Sketching the current division within receptions of Hegel, this article argues for Hegel as a philosophical theologian in a way that is not covered by the recent investigations into Hegel's theological project. Examining in particular the early work on Jesus Christ, the article analyses the changes in this work and how these changes in his understanding of Christology enabled Hegel to appreciate the logic of the Logos. This logic of the Logos is the basis for all his subsequent philosophy. It is a logic that is made possible in his philosophical theology of mediation, incarnation, and reconciliation.
I wish to organize my response to Professor Smith's article with respect to three topics: his ana... more I wish to organize my response to Professor Smith's article with respect to three topics: his analysis of the history of Radical Orthodoxy, his analysis of the ve emphases evident in the theology of Radical Orthodoxy, and his argument for a rapprochement between this theology and that of Pentecostalism. My response is not some counterattack on behalf nor defense of Radical Orthodoxy, partly because there is no substantive RO position as such to defend or with which to attack. I recognize Smith's account of RO and I believe, given the way he outlines Pentecostal theology, that a productive conversation is possible. My remarks, then, constitute more of a commentary upon, and sometimes a correction of points raised in, Professor Smith's text. But I must begin by saying there is something de trop or maybe just ironic about Professor Smith's argumentfor his most recent book is to be published in the Radical Orthodoxy series next year. With regards to the history of RO, I would like to take issue with two points in the article. First, the view that John Milbank's Theology and Social Theory "became the manifesto for an agenda described as 'Radical Orthodoxy.' " There are two common misconceptions expressed here. One is that John Milbank is the founder of the "movement" and the other is that the Introduction to the volume of essays entitled Radical Orthodoxy constituted a manifesto for this movement. Let me put aside for later the question of whether RO is a movement at all, and draw attention to some historical facts. The idea for the book series was developed jointly between John and me, after I was asked by a publisher to think about editing a series for his theology list. I approached John about the possibilities of joint editorship on a series that aimed to provide a forum for a number of theologians engaging in social, political, and critical theory and metaphysics, on the basis of tradition-based reasoning. These theologians included Rowan Willliams, Fergus Kerr, and Nicholas Lash in Britain; Stanley Hauerwas, David Burrell and Peter Ochs, in the States-each of whose work had been important, in different ways and to different degrees, for the shaping of our own projects. There was no doubt that Theology and Social Theory had been important in giving expression to this refusal to
Silenus' wisdom and the "Crime of Existence", George Steiner on the untragic nature... more Silenus' wisdom and the "Crime of Existence", George Steiner on the untragic nature of Christian hope escaping contingency - Barth's eschatological actuality 42 Barth's developing eschatology (1909 - 1924) Barth's christological hermeneutic eschatological assertions (GD-CD, I) contriving creation eschatologically under christological control - the doctrine of election (CD, II-III) being placed in hope - Christ's prophetic work (CD, IV.3, IV.4) Hope's performance in anticipating the coming dawn (CD, IV.3, IV.4, CL) conclusion - faintly detecting Edgar's voice in Barth.
Dans un premier temps, l'A. presente comment G. Steiner et D. MacKinnon ont entendu la nature... more Dans un premier temps, l'A. presente comment G. Steiner et D. MacKinnon ont entendu la nature de la tragedie comme un phenomene litteraire pour le premier et comme un phenomene theologique pour le second. L'accent est mis sur le changement d'interpretation de Steiner dans le sens de la theologie de la tragedie de MacKinnon et sur les relations qui ont lie les deux hommes en tant que collegues et amis pendant plus de trente ans
The development of secular institutions has led to the widespread assumption, even among Christia... more The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
Revelation cannot be approached directly. It is mediated all the way down. That is not just becau... more Revelation cannot be approached directly. It is mediated all the way down. That is not just because of ‘sin’. Though sin is the manifestation of our alienation from God—an alienation overcome by God’s reconciling operations in salvation—a diastema between Creator and creation still pertains. There is no immediate encounter with the Word of God available to us as such. It is always mediated to us through human words and human acts, stories (biblical and autobiographical) and material practices, the Church and its liturgies, and the cultures we inhabit that shape us. The voice of the Lord comes to us in and through the darknesses and ambivalences of our various unredeemed and yet to be redeemed states. We are addressed, continually addressed, by God’s transformative grace, by his love and mercy, in and through our condition as created. The voice is accommodated to that condition, and can be accommodated because the Word of God is written into creation, coming finally, and intensively,...
The paper discusses the connection between rhythm and meaning based on Augustine’s De musica. Thi... more The paper discusses the connection between rhythm and meaning based on Augustine’s De musica. This central topic is illuminated by the analysis of other particular aesthetic concepts that one can find in Augustine (such as sentience and desire, in its many Latin variations), as well as in reference to modern aesthetics. The result is the emergence of a relationship between aesthetics and the making of meaning in a co-creative operation between the divine and the human based upon an understanding of rhythm.
The first book in the Series Radical Orthodoxy (RO) was not meant to be programmatic or set out t... more The first book in the Series Radical Orthodoxy (RO) was not meant to be programmatic or set out to change the direction of modern theology. There are certain shared sensibilities among its authors and, principally, an ecumenical vision. This article sketches the nature of that ecumenical vision that begins with the way in which secularism has enabled Christians to look beyond their own denominational borders and even share resources. This is bottom-up ecumenism nurtured by multiple belonging and a global understanding of Christianities that has helped "de-colonize" theology and rethink political theology. RO, it is argued, can be a resource for the South African de-colonization of Christian theology. In its critiques of modernity and secular reasoning, RO points the way towards doing theology in, through and beyond traditional and disciplinary boundaries-but South Africa has to make it its own.
Texts have always been recognized as having the power to transform their readers, for good or evi... more Texts have always been recognized as having the power to transform their readers, for good or evil. In the early years of post-exilic Israel, when the Temple of Solomon and the walls of Jerusalem had been rebuilt, we find Ezra holding a public reading of the Mosaic Law. The effect of this reading is recorded in the Book of Nehemiah: ‘all the people wept, when they heard the words of the law’ (Nehemiah 8.9). Though Ezra bids them to change their response to one of celebration, the day is considered holy because it effects a change, a repentance, in the hearts of the people. Performed, the law communicates, and God’s Word is disseminated.
What I wish to argue in this essay is that (a) secularism is a state-sponsored mythology that has... more What I wish to argue in this essay is that (a) secularism is a state-sponsored mythology that has evolved to replace the monarchic mythology of cuius regius eius religio; (b) that as a mythology it is culturally constructed, and that construction is always under negotiation and is therefore never complete; (c) but as a dominant cultural mythology, its ideology has come to be believed as hegemonic; (d) in being hegemonic it therefore flies in the face of more deeply enshrined liberal teachings on civil liberties; and, therefore (e) it is not only counterfactual—we have never been secular—but also fundamentally incoherent.
Sketching the current division within receptions of Hegel, this article argues for Hegel as a phi... more Sketching the current division within receptions of Hegel, this article argues for Hegel as a philosophical theologian in a way that is not covered by the recent investigations into Hegel's theological project. Examining in particular the early work on Jesus Christ, the article analyses the changes in this work and how these changes in his understanding of Christology enabled Hegel to appreciate the logic of the Logos. This logic of the Logos is the basis for all his subsequent philosophy. It is a logic that is made possible in his philosophical theology of mediation, incarnation, and reconciliation.
I wish to organize my response to Professor Smith's article with respect to three topics: his ana... more I wish to organize my response to Professor Smith's article with respect to three topics: his analysis of the history of Radical Orthodoxy, his analysis of the ve emphases evident in the theology of Radical Orthodoxy, and his argument for a rapprochement between this theology and that of Pentecostalism. My response is not some counterattack on behalf nor defense of Radical Orthodoxy, partly because there is no substantive RO position as such to defend or with which to attack. I recognize Smith's account of RO and I believe, given the way he outlines Pentecostal theology, that a productive conversation is possible. My remarks, then, constitute more of a commentary upon, and sometimes a correction of points raised in, Professor Smith's text. But I must begin by saying there is something de trop or maybe just ironic about Professor Smith's argumentfor his most recent book is to be published in the Radical Orthodoxy series next year. With regards to the history of RO, I would like to take issue with two points in the article. First, the view that John Milbank's Theology and Social Theory "became the manifesto for an agenda described as 'Radical Orthodoxy.' " There are two common misconceptions expressed here. One is that John Milbank is the founder of the "movement" and the other is that the Introduction to the volume of essays entitled Radical Orthodoxy constituted a manifesto for this movement. Let me put aside for later the question of whether RO is a movement at all, and draw attention to some historical facts. The idea for the book series was developed jointly between John and me, after I was asked by a publisher to think about editing a series for his theology list. I approached John about the possibilities of joint editorship on a series that aimed to provide a forum for a number of theologians engaging in social, political, and critical theory and metaphysics, on the basis of tradition-based reasoning. These theologians included Rowan Willliams, Fergus Kerr, and Nicholas Lash in Britain; Stanley Hauerwas, David Burrell and Peter Ochs, in the States-each of whose work had been important, in different ways and to different degrees, for the shaping of our own projects. There was no doubt that Theology and Social Theory had been important in giving expression to this refusal to
Silenus' wisdom and the "Crime of Existence", George Steiner on the untragic nature... more Silenus' wisdom and the "Crime of Existence", George Steiner on the untragic nature of Christian hope escaping contingency - Barth's eschatological actuality 42 Barth's developing eschatology (1909 - 1924) Barth's christological hermeneutic eschatological assertions (GD-CD, I) contriving creation eschatologically under christological control - the doctrine of election (CD, II-III) being placed in hope - Christ's prophetic work (CD, IV.3, IV.4) Hope's performance in anticipating the coming dawn (CD, IV.3, IV.4, CL) conclusion - faintly detecting Edgar's voice in Barth.
Dans un premier temps, l'A. presente comment G. Steiner et D. MacKinnon ont entendu la nature... more Dans un premier temps, l'A. presente comment G. Steiner et D. MacKinnon ont entendu la nature de la tragedie comme un phenomene litteraire pour le premier et comme un phenomene theologique pour le second. L'accent est mis sur le changement d'interpretation de Steiner dans le sens de la theologie de la tragedie de MacKinnon et sur les relations qui ont lie les deux hommes en tant que collegues et amis pendant plus de trente ans
The development of secular institutions has led to the widespread assumption, even among Christia... more The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
Revelation cannot be approached directly. It is mediated all the way down. That is not just becau... more Revelation cannot be approached directly. It is mediated all the way down. That is not just because of ‘sin’. Though sin is the manifestation of our alienation from God—an alienation overcome by God’s reconciling operations in salvation—a diastema between Creator and creation still pertains. There is no immediate encounter with the Word of God available to us as such. It is always mediated to us through human words and human acts, stories (biblical and autobiographical) and material practices, the Church and its liturgies, and the cultures we inhabit that shape us. The voice of the Lord comes to us in and through the darknesses and ambivalences of our various unredeemed and yet to be redeemed states. We are addressed, continually addressed, by God’s transformative grace, by his love and mercy, in and through our condition as created. The voice is accommodated to that condition, and can be accommodated because the Word of God is written into creation, coming finally, and intensively,...
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Papers by Graham Ward