Chapter 5 is really the heart of the book. Here Smith walks through the embodied practices of a typical into people whose loves are directed toward the Kingdom of God: the space of worship, gathering together, greeting one another, singing, reading the law, confession, baptism, reading the Apostles’ Creed, prayer, Scripture and sermon, eucharist, offering, and the sending out
I won’t take the time to walk you through each of the various practices that he discusses. Instead, I’ll mention just a few to give you a sense of how his argument develops.
1. The space of worship.
He begins by talking about how the physical space of worship can itself be used to create a “space of worship” that changes according to the liturgical calendar. In this way, “just the space of worship would tell a story that actually organizes time – an indication that here dwells a people with a unique sense of temporality, who inhabit a time that is out of joint with the regular, mundane ticking of commercial time or the standard shape of the academic year” (156). Such a practice would serve as a “counter-formation to the incessant 24/7-ness of our frenetic commercial culture” (157), by shaping us as a people formd by an eschatological imagination.
2. The gathering.
Smith argues that the very act of gathering together for worship is an embodied practice. At the very least, we could be at home doing something else that would be shaping us in very different ways. More importantly, gathering expresses our identity as those who have been called from the world to be constituted as the community that praises God. And, the gathering of the community expresses the conviction that this is the place in which human flourishing truly takes place – we are fully human beings insofar as we are worshipping beings.
3. Greeting one another
One of my favorite parts of the chapter was his section on the greeting as a formative practice. Looked at one way, nothing in the service is more trivial and awkward than the practice of “shaking hands with the person next to you.” But, Smith argues that we should see this is as practice that shapes us into a people that appreciates the importance of the community. We are not here as individual and isolated worshippers, but we are here as the people of God.
Unsurprisingly, Smith sees this as a critical practice for the church. Indeed, “it is a microcosm of the entirety of Christian worship and the story of God, in Christ, reconciling the world to himself” (182). More interesting was his emphasis that because baptism serves as the constitution of the people of God, it also serves as a counter-formation to the “idolization of the family” (186). He thinks that modern, liberal society has placed too much emphasis on the family as the primary locus of human flourishing. And, thus, we’ve placed a burden on the family that it was never meant to handle. Instead, baptism reminds us that the family should be a part of the larger people of God. It thus “opens the home, liberating it from the burden of impossible self-sufficiency, while also opening it to the ‘disruptive friendships’ that are the mark of the kingdom of God” (186-7).
Through each of the different discussions, Smith wants us to understand two things. First, each of these practices serves as a counter-formation to other formative practices, directing us toward true human flourishing in the world. And, second, although it’s good for us to understand the theological significance of these practices, it is not necessary for them to have a formative influence. Indeed, the whole idea of a “practice” as he understands it is that its formative significance is pre-cognitive; it shapes us even if we don’t understand precisely how it does so. And, that’s why he argues that these are formative practices even for children or handicapped individuals who would not otherwise be able to grasp the theology embedded in the practices.