Jason Byassee on tradition, Jaroslav Pelikan and the Masai creed: ‘I love the way Herbert McCabe, the Dominican priest and theologian, put it: “We don’t know what Christians will believe in the 24th century, but we know they will not be Arians or Nestorians.” Creeds, usually occasioned by a new teaching the church must either bless or condemn, cut off certain roads. But they do not mandate which road we all must go down for all time. Future ages will have to figure that out, while submitting to what has come before. But that submission is a granting of freedom, not a tragic cutting off of possibility’. There are some important implications here for the conversation currently going on in my own denomination about writing a new confession of faith.
Cynthia R. Nielsen continues her series on Gadamer with twomore posts.
Stanley Hauerwas responds to Obama’s Nobel Prize acceptance speech.
Renardo Barden reviews Dylan’s Christmas album: ‘Occasionally Dylan chases and misses the high notes and botches daring full-throttle endings. His church Latin is no good, and he’s losing yet more ground on his claim to sing as good as Caruso. But he’s still out there, making new of what’s old, light of what’s silly, and merry for merriment’s sake’.
Halden Doerge offers some critiques of individualism as will to power: ‘… “individualism” is only scary to those who want to control the social lives of others. Honestly I don’t think it can possibly be a coincidence that the folks most virulently critical of individualism are white males who have significant university posts. Indeed I’m hard pressed to think of a single female scholar who has attacked individualism in ways akin to say Robert Bellah or Zygmunt Bauman … It seems to me that critiques of individualism invariably come beset with a totalizing vision of “the good society” that, ostensibly should be actualized whether people like it or not (because obviously they don’t like it or they’d be doing it already). In short, I don’t know how critiques of individualism, as such, avoid the charge that they are simply instances of the will to power. They are always animated with angst, fear, and revulsion towards the current shape of social life and deeply desirous of reshaping society in accordance with their own vision. It’s hard for me to image that not being ultimately fascist (Milbank is perhaps the most sophisticated example of a theological fascist writing today)’.