In the midst of the interdisciplinary enterprise that Global Christianity, Global Critique undertakes, I want to suggest that the challenge of interdisciplinarity—and, at the same time, the source of what value it may have—is the problem of locality, constraint, and limit. In other words, following Jean-François Lyotard (The Postmodern Condition), legitimation is local; it is a function of the language-game, which in the scholarly context means a function of the the discipline. Read with the themes of limit, border, and locality in mind, these treatments of global critique and global Christianity reveal the prominence of this problematic.
Posts Tagged ‘Paul’
Where a century ago liberal Christians (and even some anthropologists) were citing Marx and Bergson in the hope of transforming their tradition into an anti-capitalist and anti-colonial movement of revolution and revitalization, the current merger of continental philosophy and what Ruth Marshall has called Pentecostal “political spiritualities” seems driven more by anthropologists’ theoretical musings than by a broad Pentecostal reception of Žižek or Badiou (although this too is changing). With this earlier liberal Christian engagement in mind, I was particularly struck by a metaphor common to several of the essays (in Global Christianity, Global Critique), in which liberals—both secular and Christian—are diagnosed with blindness, or, more broadly, with a sensual deficit that disables them from seeing the distorting effects of their own triumphalist rationalism.
My sense is that the most important cross-fertilization between contemporary Pauline scholarship and trends, like the so-called anthropology of Christianity, that seek to appreciate salient aspects of the unfolding of global Christianity would not be through the new insights, via Paul, into the supposedly Promethean self of modernity, secularism, and its many post-prefixed after-runners. This seems to be the Paul celebrated by Badiou, Agamben, and Žižek—a Paul that, as Elizabeth Castelli notes, is decidedly not one that biblical scholars today emphasize.
Whether this issue of South Atlantic Quarterly succeeds or fails, it will do so on the basis of its core gambit: that the post-Marxist explosion in Pauline literature, by authors such as Badiou and Žižek, and the post-cold war explosion in Pentecostal and Charismatic Christianity have, if not some kind of commensurability, then at least enough intelligibly contrasting elements to serve as the crux of a discussion. This is already a dicey proposition, given the gulf between the abstract rigors of philosophy and the populist accessibility of most modes of contemporary religiosity. Perhaps the biggest challenge is not locating the identity and difference between these two conceptual objects, however, but instead agreeing preliminarily that they both have referents of some sort—that we can speak intelligibly of either a “Pauline Turn” or “Global Christianity” in the first place. We must start out then, it seems, with the question of categories, at least as a preliminary grid to be abandoned later.