What if, instead, we followed Certeau in insisting that “the plural is the manifestation of the Christian meaning,” that the truth of Christianity is not a fragile artifact to be clung to and defended but something waiting to be made? Certeau reveals the will to self-preservation as a betrayal of Jesus’ call. “The response which it allows cannot remain moored, tied to a delimited space of the call, nor can it be confined to a (social or historical) site of the event. . . . It always has to take risks further on, always uncertain and fragmentary.” Self-styled defenders of Christendom take themselves to be protecting tradition, but in Certeau’s cutting words, they reduce tradition to “a (perhaps beautiful) museum, a (perhaps glorious) cemetery.”
To cling so tightly to the beloved and familiar is to be like Peter on Mount Tabor, striving in vain to nail down the ephemeral. Instead, Certeau urges us to be like Jacob at Bethel:
Always on the move, in practices of reading which are increasingly heterogeneous and distant from any ecclesial orthodoxy, [Jesus’ call] announced the disappearance of the site. Having passed that way, it left, as at Bethel, only the trace of stones erected into stelae and consecrated with oil—with our gratitude—before departing without return.
For the foreseeable future, Christians will be tempted on all sides by jeremiads on the disappearance of “our way of life.” Right-wing nationalists will warn that all the traditional arrangements of family, culture, property, and faith are fading away, transforming into something new and strange. Progressive and mainline leaders will warn that their denominations will die out if they are not made to accommodate the appetites and prejudices of the market. This chorus may well be right. Christianity—at least Christianity as we in the West have known it—may very well be in its last days. But Christians should reject the temptation to rage against the dying of the light, whether by weaponizing state power against those bringing change or by cozying up to the rich and powerful and well-connected. Permanence was never our calling.
In a late work, Certeau describes the Christian mystic as one “who cannot stop walking and, with the certainty of what is lacking, knows of every place and object that it is not that; one cannot stay there nor be content with that. Desire creates an excess. Places are exceeded, passed, lost behind it. It makes one go further, elsewhere.” The loss of the traditional and familiar is certainly a cause for mourning, as the death of anything cries out to be mourned. But—having consecrated these passable forms with our gratitude—we must allow our mourning to pull us forward, elsewhere, on toward the unknown. We as Christians are called to have faith that while our wanderings will bring risk and danger, we might also find grace in being altered by what comes, in listening with attention to the incomprehensible words of the strangest stranger as perhaps the word we have been listening for.
I have a new essay up at @ChristianCent. It’s on the rightwing (and mainline) anxiety over the decline of the “Christian West,” and a theological argument for why we should actually embrace its impermanence. https://t.co/3z9McQxyws
— mac loftin (@mac_lof) September 13, 2023