by Joshua Brockway
James K. A. Smith has written an accessible and insightful discussion of practices and the Christian faith. Smith turns to consider practices and liturgies as foundational for the ways we act in the world as Christians thus challenging worldview understandings of Christian education and formation,. Rather than discuss these practices in ideological terms Smith defines these liturgical practices as “a ‘hearts and minds’ strategy, a pedagogy that trains us as disciples precisely by putting our bodies through a regimen of repeated practices that get hold of our heart and ‘aim’ our love toward the kingdom of God.”2 Yet, Smith is clear that liturgies are not just proprietary to the Church. All cultures have within them liturgical practices which aim a person’s desires towards some other ultimate end end.
Brethren, however, have not been warm to the language of liturgy. Following many other Radical Reformation traditions, we have come to define our worship as “Free Church” and our theology as asacramental. These moves are rightly understood as reactions to the clericalism of 16th and 17th century Europe. Yet, the effect has been that we are not attentive to the ways rituals and liturgies shape our actions. Smith’s work, on the other hand, makes very clear that the question is better framed not by a rejection of liturgy, but by asking which liturgy defines us.