James K.A. Smith > Quotes

“Jesus is a teacher who doesn’t just inform our intellect but forms our very loves. He isn’t content to simply deposit new ideas into your mind; he is after nothing less than your wants, your loves, your longings.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“We have created youth ministry that confuses extroversion with faithfulness. We have effectively communicated to young people that sincerely following Jesus is synonymous with being 'fired up' for Jesus, with being excited for Jesus, as if discipleship were synonymous with fostering an exuberant, perky, cheerful, hurray-for-Jesus disposition like what we might find in the glee club or at a pep rally.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Antoine de Saint-Exupéry captures this well: “If you want to build a ship, don’t drum up people to collect wood and don’t assign them tasks and work, but rather teach them to long for the endless immensity of the sea.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Discipleship and spiritual formation are less about erecting an edifice of knowledge than they are a matter of developing a Christian know-how that intuitively understands the world in light of the Gospel.”
― James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation

“Liturgies aim our love to different ends precisely by training our hearts through our bodies.”
― James K.A. Smith, Desiring the Kingdom (Cultural Liturgies): Worship, Worldview, and Cultural Formation

“[E]ducation is a holistic endeavor that involves the whole person, including our bodies, in a process of formation that aims our desires, primes our imagination, and orients us to the world -- all before we ever start thinking about it.”
― James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation

“Worship works from the top down, you might say. In worship we don’t just come to show God our devotion and give him our praise; we are called to worship because in this encounter God (re)makes and molds us top-down. Worship is the arena in which God recalibrates our hearts, reforms our desires, and rehabituates our loves. Worship isn’t just something we do; it is where God does something to us. Worship is the heart of discipleship because it is the gymnasium in which God retrains our hearts.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Your deepest desire,” he observes, “is the one manifested by your daily life and habits.”6 This is because our action—our doing—bubbles up from our loves, which, as we’ve observed, are habits we’ve acquired through the practices we’re immersed in. That means the formation of my loves and desires can be happening “under the hood” of consciousness. I might be learning to love a telos that I’m not even aware of and that nonetheless governs my life in unconscious ways.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“We all - whether naturalists, atheists, Buddhists, or Christians - see the world through the grid of an interpretive framework - and ultimately this interpretive framework is religious in nature, even if not allied with a particular institutional religion.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“Worship, then, needs to be characterized by hospitality; it needs to be inviting. But at the same time, it should be inviting seekers into the church and its unique story and language. Worship should be an occasion of cross-cultural hospitality. Consider an analogy: when I travel to France, I hope to be made to feel welcome. However, I don't expect my French hosts to become Americans in order to make me feel at home. I don't expect them to start speaking English, ordering pizza, talking about the New York Yankees, and so on. Indeed, if I wanted that, I would have just stayed home! Instead, what I'm hoping for is to be welcomed into their unique French culture; that's why I've come to France in the first place. And I know that this will take some work on my part. I'm expecting things to be different; indeed, I'm looking for just this difference. So also, I think, with hospitable worship: seekers are looking for something our culture can't provide. Many don't want a religious version of what they can already get at the mall. And this is especially true of postmodern or Gen X seekers: they are looking for elements of transcendence and challenge that MTV could never give them. Rather than an MTVized version of the gospel, they are searching for the mysterious practices of the ancient gospel.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“Jesus’s command to follow him is a command to align our loves and longings with his—to want what God wants, to desire what God desires, to hunger and thirst after God and crave a world where he is all in all—a vision encapsulated by the shorthand “the kingdom of God.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Whenever science attempts to legitimate itself, it is no longer scientific but narrative, appealing to an orienting myth that is not susceptible to scientific legitimation.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“The orientation of the heart happens from the bottom up, through the formation of our habits of desire. Learning to love (God) takes practice.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Discipleship, we might say, is a way to curate your heart, to be attentive to and intentional about what you love.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Our wants and longings and desires are at the core of our identity, the wellspring from which our actions and behavior flow.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“Excarnation The process by which religion (and Christianity in particular) is dis-embodied and de-ritualized, turned into a “belief system.”
― James K.A. Smith, How (Not) to Be Secular: Reading Charles Taylor

“The doubter’s doubt is faith; his temptation is belief, and it is a temptation that has not been entirely quelled, even in a secular age.”
― James K.A. Smith, How (Not) to Be Secular: Reading Charles Taylor

“All discourses and disciplines proceed from commitments and beliefs that are ultimately religious in nature. No scientific discourse (whether natural science or social science) simply discloses to us the facts of reality to which theology must submit; rather, every discourse is, in some sense, religious. The playing field has been leveled. Theology is most persistently postmodern when it rejects a lingering correlational false humility and instead speaks unapologetically from the the primacy of Christian revelation and the church's confessional language.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“So it is precisely our allergy to repetition in worship that has undercut the counterformative power of Christian worship—because all kinds of secular liturgies shamelessly affirm the good of repetition.”
― James K.A. Smith, Imagining the Kingdom (Cultural Liturgies): How Worship Works

“As Blaise Pascal put it in his famous wager: “You have to wager. It is not up to you, you are already committed.”7 You can’t not bet your life on something. You can’t not be headed somewhere. We live leaning forward, bent on arriving at the place we long for.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“If I have so far argued that Foucault is a kind of closet liberal and thus deeply modern, I need to be equally critical of evangelical (and especially American) Christianity's modernity and its appropriation of Enlightenment notions of the autonomous self. Indeed, many otherwise orthodox Christians, who recoil at the notion of theological liberalism, have unwittingly adopted notions of freedom and autonomy that are liberal to the core. Averse to hierarchies and control, contemporary evangelicalism thrives on autonomy: the autonomy of the nondenominational church, at a macrocosmic level, and the autonomy of the individual Christian, at the microcosmic level. And it does not seem to me that the emerging church has changed much on this score; indeed, some elements of emergent spirituality are intensifications of this affirmation of autonomy and a laissez-faire attitude with respect to institutions.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“We confess knowledge without certainty, truth without objectivity.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“By using repetition, images, and other strategies - all of which communicate truths in ways that are not cognitively or propositional - marketing forms us into the kind of persons who want to buy beer to have meaningful relationships, or to buy a car to be respected, or buy the latest thing to come along simply to satisfy the desire that has been formed and implanted in us. It is important to appreciate that these disciplinary mechanisms transmit values and truth claims, but not via propositions or cognitive means; rather, the values are transmitted more covertly...This covertness of the operation is also what makes it so powerful: the truths are inscribed in us through the powerful instruments of imagination and ritual.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“Learning” virtue—becoming virtuous—is more like practicing scales on the piano than learning music theory: the goal is, in a sense, for your fingers to learn the scales so they can then play “naturally,” as it were. Learning here isn’t just information acquisition; it’s more like inscribing something into the very fiber of your being. Thus”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit

“In short, liturgies make us certain kinds of people, and what defines us is what we love.”
― James K.A. Smith, Desiring the Kingdom (Cultural Liturgies): Worship, Worldview, and Cultural Formation

“It's not that we start with beliefs and doctrine and then come up with worship practices that properly "express" these (cognitive) beliefs; rather, we begin with worship, and articulated beliefs bubble up from there. "Doctrines" are the cognitive, theoretical articulation of what we "understand" when we pray.”
― James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation

“Subtraction stories Accounts that explain “the secular” as merely the subtraction of religious belief, as if the secular is what’s left over after we subtract superstition. In contrast, Taylor emphasizes that the secular is produced, not just distilled.”
― James K.A. Smith, How (Not) to Be Secular: Reading Charles Taylor

“What is education for? And more specifically, what is at stake in a distinctly Christian education? What does the qualifier Christian mean when appended to education? It is usually understood that education is about ideas and information (though it is also too often routinely reduced to credentialing for a career and viewed as a ticket to a job). And so distinctively Christian education is understood to be about Christian ideas--which usually requires a defense of the importance of "the life of the mind." On this account, the goal of a Christian education is the development of a Christian perspective, or more commonly now, a Christian worldview, which is taken to be a system of Christian beliefs, ideas, and doctrines.

But what if this line of thinking gets off on the wrong foot? What if education ... is not primarily about the absorption of ideas and information, but about the formation of hearts and desires? What if we began by appreciating how education not only gets into our head but also (and more fundamentally) grabs us by the gut? 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 to our thinking? What if the primary work of education was the transforming of our imagination rather than the saturation of our intellect? ...

What if education wasn't first and foremost about what we know, but about what we love?”
― James K. A. Smith

“The question of the relation between modernity and postmodernity revolves around the issue of 'legitimation.' Modernity, then, appeals to science to legitimate its claim - and by 'science' we simply mean the notion of a universal, autonomous reason. Science, then, is opposed to narrative, which attempts not to prove its claims but rather to proclaim them within a story.”
― James K.A. Smith, Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church

“Liturgy,” as I’m using the word, is a shorthand term for those rituals that are loaded with an ultimate Story about who we are and what we’re for. They carry within them a kind of ultimate orientation. To return to our metaphor above, think of these liturgies as calibration technologies: they bend the needle of our hearts.”
― James K.A. Smith, You Are What You Love: The Spiritual Power of Habit