|—||James K.A. Smith Desiring the Kingdom p51|
To say that humans are, at root, lovers, is to emphasize that we are the sorts of animals for whom things matter in ways that we often don’t (and can’t) articulate.
What we do (practices) is intimately linked to what we desire (love), so what we do determines whether, how, and what we can know.
|—||James K.A. Smith Desiring the Kingdom p70|
Habits are inscribed on our heart through bodily practices and rituals that train the heart, as it were, to desire certain ends.
|—||James K.A. Smith Desiring the Kingdom p58|
[Habits are learned, yet] can become so intricately woven into the fiber of our being that they function as if they were natural or biological.
|—||James K.A. Smith Desiring the Kingdom p56|
What if education was primarily concerned with shaping our hopes and passions - our visions of “the good life” and not merely about the dissemination of data and information as inputs of our thinking? … What if education wasn’t first and foremost about what we know but about what we love?
|—||James K.A. Smith Desiring the Kingdom p18|
The practices that are part and parcel of cultural institutions aim to point our desire toward certain ends precisely because such orientations are inscribed into the institution itself.
|—||James K.A. Smith, Desiring the Kingdom p72|
True freedom is a gift of grace given by the one who is in fact Lord; that gift, freely given, can only be received in freedom. It follows that the church cannot bear witness to that gift unless there is freedom to refuse it. Yet the church must still bear witness that this is the only true freedom: to belong wholly to the one by whom the space of freedom is created, and whose service is perfect freedom.
|—||Lesslie Newbigin, Foolishness to the Greeks p141|
The idea that there is no third way between agnostic pluralism and a despotic theocracy is another by-product of the split between a false objectivity and a false subjectivity. It is surely possible to envision, and therefore also obligatory to work for, a society that is pluralist in the sense that the scientific community is pluralist, a society that believes in the possibility of knowing the truth about human nature and destiny and that is committed to seeking further understanding. Within such a society the Christian Church would be free and would be in duty bound to put forth its belief with the fullest confidence into the public argument about all human affairs.
|—||Lesslie Newbigin, A Word in Season, pp 169-170|
“Whatever my relational community, that will shape my desires, my hopes, my aspirations. That is true for all of us.”