Those “courageous” progressives don’t really value the opinions or affirmations of conservative evangelicalism anyway. What they really value, long for, and try to curry is the favor of “the Enlightened”—whether that’s the mainstream academy or the progressive chattering class who police our cultural mores of tolerance. Sure, these “courageous” progressives will take fire from conservative evangelicals—but that’s not a loss or sacrifice for them. Indeed, their own self-understanding is fueled by such criticism. In other words, these stands don’t take “courage” at all; they don’t stand to lose anything with those they truly value.
Similarly, “courageous” conservatives who “stand up” to the progressive academy aren’t putting much at risk because that’s not where they look for validation and it’s not where their professional identities are invested. They are usually “populists” (in a fairly technical sense of the word) whose professional lives are much more closely tethered to the church and popular opinion. And in those sectors, “standing up to” the academy isn’t a risk at all—it’s a way to win praise. When your so-called contrarian stands win favor from those you value most…well, it’s hard to see how “courage” applies.
But here’s what we don’t often see: Christian scholars who have vested their professional lives in the mainstream academy willing to take stands that would be unpopular at the MLA or APA or AAR. Conversely, we don’t see many conservative scholars willing to defend positions that would jeapordize their favored status with popular evangelicalism.
Now both of those options would require courage.
So the day begins with a physically concrete and specific reminder that your own individual existence is breathed through by a life that isn’t your possession; and at moments of tension or anxiety during the day, deliberately breathing in and out a few times with the words of the prayer in mind connects you with this life that isn’t yours, immersing the anxiety and dispersing the tension – even if it doesn’t simply take away pain or doubt, solve problems or create some kind of spiritual bliss. The point is just to be connected again.
The mature practitioner (not me) will discover a steady clarity in the vision of self and world, and, in “advanced” states, an awareness of unbroken inner light, with the strong sense of an action going on within that is quite independent of your individual will – the prayer “praying itself”, not just human words but a connection between God transcendent and God present and within. Ritual anchors, ritual aligns, harmonises, relates. And what happens in the “Jesus Prayer” is just the way an individual can make real what is constantly going on in the larger-scale worship of the sacraments. The pity is that a lot of western Christianity these days finds all this increasingly alien. But I don’t think any one of us can begin to discover again what religion might mean unless we are prepared to expose ourselves to new ways of being in our bodies. But that’s a long story.
I taught at Wheaton for twenty-nine years, and when people asked me why I stayed there for so long my answer was always the same: I was there for the academic freedom. My interests were in the intersection of theology, religious practice, and literature — a very rich field, but one that in most secular universities I would have been strongly discouraged from pursuing except in a corrosively skeptical way.
Most of us treat our money this way. The more we make, the more we spend. It’s not that we suddenly need to buy more just because we make more, only that we can, so we do. In fact, it’s quite difficult for us to avoid increasing our standard of living (or at least our rate of spending) every time we get a raise.
Too often we treat theology as something that we must defend, and not as a great mystery that we are called to discover.
Powers summed up his poetics in a single statement: “God doesn’t like crap in art.”
A great article
Junior Brown - My Wife Thinks You’re Dead (by AmosNomore)