Moving into the final chapter of the book, James K. A. Smith deals with the question of what all of this emphasis on “liturgy” has to do with Christian education. He begins by continuing his critique of the traditional “worldview” approach to education. He sees this as trying “to produce professionals who do pretty much the same sorts of things that graduates of Ivy League and state universities do, but who do them ‘from a Christian perspective’, and perhaps with the goal of transforming culture or redeeming society” (218). But, he thinks that this approach leaves their desires untouched. ” So, he asks, “Could it be the case that…while I might be able to think about the world from a Christian perspective, at the end of the day I love not the kingdom of God but rather the kingdom of the market?” (218).
Instead of this “domestication of Christianity” (220) that does little to disrupt or transform our way of being in the world, he argues that Christian education should have the same goal as Christian worship: “to form radical disciples of Jesus and citizens of the baptismal city who, communally, take up the creational task of being god’s image bearers, unfolding the cultural possibilities latent in creation – but doing so as empowered by the Spirit, following the example of Jesus’s cruciform cultural labor” (220). Thus, Christian education needs to be seen as “extensions of the mission of the church.”
He then walks through three specific practices that he thinks would help make this happen. First, we need to reconnect “Church, Chapel, and Classroom.” Tapping into his argument that we are shaped by liturgical practices, he sees the chapel as an excellent way to connect the practices of the church with the everyday world of the university, so that Christian teaching is formed by “a Christian social imaginary” (225).
Second, we need to reconnect “Classroom, Dorm Room, and Neighborhood” as providing the proper environment for learning. He argues that residential universities provide unique opportunities for creating “intentional communities” shaped by “full-bodied Christian practices,” which could then be extended into the surrounding community. In this way, what is learned in the classroom stays vitally connected to the lived practices of people in community.
Third, we need to reconnect body and mind. He doesn’t comment on this one very much because it’s really been the argument of the whole book. We don’t learn as disembodied minds, but as embodied persons. A truly Christian education should be shaped by this anthropology.