The Promise and Failure of "the Secular"

One of the strange features in the Milbank article discussed in my previous post was his mention of the necessity to physically defend "the physical space" of the church "in the name of secular justice."  This surprising endorsement of "the secular" reminded me of a working document released a little while ago by the Roman Catholic Church, on the Church in the Middle East.  This document laments the lack of the separation of religion from politics in the Middle East and proposes the necessity of a secular government (modeled on European forms of religion, secularity, and government of course).  It seems a surprising move coming at a time when the pope is encouraging Europe to reconstitute itself through a return to Christian roots and the abandonment of secularism.  

A Violent Being: Milbank and Fanon Between Love and Power

"However, this means that the realm of total mutual exposure, the realm of weakness within which "all defences are down," might ironically be seen as requiring defence against an exterior which refuses this exposedness."  John Milbank, "Power is necessary for peace:  in defense of Constantine"

It would probably be better to keep my peace and not read John Milbank.  Ever.  But I did and I want to engage what he has written from another trajectory of violence, the germinal violence of Frantz Fanon's Black Skin, White Masks.  Fanon, like Milbank, is looking for a space of intimacy.  Consider the beautiful and prayerful lines at the end of the book:  "Superiority?  Inferiority?  Why not simply try to touch the other, feel the other, discover each other?  Was my freedom not given me to build the world of you, man?" (206).  It's a desire for a world with intimate possibilities, a world where the mediation of whiteness ("there will always be a world--a white world--between you and us" 101) no longer disrupts every relationship.  

Blasphemous Confessions

Such blasphemies, because they are violently extorted from men by the devil against their will, sometimes sound more pleasant in the ear of God than a hallelujah or some kind of hymn of praise (Luther, Lectures on Romans).  

A recent post at AUFS has enticed me to make a few comments on my own understanding of "confessional" theology.  Duke is a place that prides itself in producing confessional theologians, theologians who write in and for "the church," whose theology is situated within the historic confessions of faith ("orthodox"), who take seriously "the grammar" and "liturgical performance" of "the historic Christian faith."  To put it briefly and polemically, Duke intends to produce Christian theologians.  As such, it has placed much emphasis on what it means to be "properly" Christian.

Columbus Day: Ralph Ellison and the Waters of Meribah

My previous post suggested that attempts to construct the proper grounds on which to meet the other is an attempt to control the relationship, even if that comes masked in good intentions.  What must be clarified is that to reach out and actually touch the other, in Fanon's language, is to be exposed to another whose existence you cannot control and whose consciousness you cannot predict.  This exposure provides a helpful way to approach Columbus and anti-Columbus day festivities.

Beyond a Common Ground: Levinas, Fanon, and Touching the Other

"To approach the Other in conversation is to welcome his expression, in which at each instant he overflows the idea a thought would carry away from it.  It is therefore to receive from the Other beyond the capacity of the I, which means exactly:  to have the idea of infinity."  E. Levinas, Totality and Infinity, p. 51

This past weekend I went to a conference at Duke Div on "Friendship at the Margins."  During lunch on Saturday, various "practitioners" were invited from the community to lead sessions on how friendship influences their ministry.  I led one about forming friendships with refugees.

Post-nationalistic Theology and Fictive Christian Ethnicity

There was recently a discussion at the Inhabitatio Dei blog about whether "postliberalism" was a defined and coherent school of thought.  Instead of searching for the commonality within one stream ("postliberalism"), I am interested in looking at a trajectory which holds together even a larger number of theologians (e.g., postliberalism and radical orthodoxy).  The trajectory linking many contemporary theologians can be called:  the production of Christian identity beyond nationalism, or to make it a little shorter, post-nationalistic Christianity.


E. Balibar, in "The Nation Form" (printed in __Race, Nation, Class__), clarifies the relationship between the rise of the modern nation state and religious identity.  Nationalism did not ultimately arise as an analogous form of religiosity, for despite whatever commonalities one can find between the two, the difference remains even greater.  The transfer of religious ideals--"the sense of the sacred and the affects of love, respect, sacrifice, and fear which have cemented religious communities" (95)--to the nation presupposes this difference.  Otherwise, "it would be impossible to understand why national identity, more or less completely integrating the forms of religious identity, ends up tending to replace it, and forcing it itself to become 'nationalized' (ibid).  To describe nationalism as simply a modern religion is to render oneself unable to account for the way nationalism absorbs, replaces, and modifies the very category of religion. 

On Milbank's Imperialist Refusal of Difference

From the AUFS blog I saw that John Milbank has recently attributed the problems of "political Islam" to "the lamentably premature collapse of the Western colonial empires (as a consequence of the European wars);"  This should surprise no one, as Milbank expressed those thoughts in the essay "The End of Dialogue," published the same year as his famous Theology and Social Theory (to cite one place).  Given Milbank's comfortability with Orientalist categories of thought (East, the West, Islam, the Third World, etc) and his overt endorsement of (or at least sympathy for) the imperialist and colonialist framework within which those categories function, the difficulty for those of us disturbed by Milbank's theological imperialism is to find a way to respond.  The framework of thought is invincible as any objection to it will simply be dismissed as evincing a "culpable" or "criminal" naivety, or worse, the taint of Eastern-Protestant-Islamic-Modernist-Antiquated-Secular influence.