238 Antiphon 14.2 (2010) text. The Scriptural accounts are linked with the historical event, but no less with the liturgical event that is celebrated today. The liturgical verses of the feast sing such invitations as, “From his light, let us receive light” (77) and “You showed the reality of the resurrection… Make us worthy of this resurrection, O God…” (40). Slesinski does the appropriate redaction criticism to indicate what emphases one Gospel writer brings that the others did not. But after taking them apart analytically, he puts them back together synthetically in the significance of this feast for the Christian. He makes use of commentaries by Pope Leo the Great, Maximos the Confessor, John Damascene, et al., but the tone of the book comes from the Byzantine Office for the feast, which speaks of “the mystery from the beginning of the world… manifest in your [Christ’s] transfiguration,” (56) and which mystery now sweeps those who celebrate it up into itself. As such, the chapters serve as models for liturgical homiletics. As he concludes, “The liturgical texts for the feast are, at once, pedagogical as they are mystagogical, initiating the worshipper into the very mystery of the Divine Light of Mount Tabor” (109). I would submit that theology is seeing the world in the light of Mount Tabor, and this light still shines from the altar of the Lord. That is why liturgy is a locus theologicus. This unassuming book gives evidence of this liturgical theology by unfolding the content of icon, liturgical hymn, and Scripture. David W. Fagerberg Notre Dame University South Bend, IN Ed.: An essay by Fr Slesinski on Christian initiation in the theology of Nicholas Kabasilas was published in Antiphon 9.3 (2005) 230-44. Reviews of his books A Primer on Church and Eucharist: Eastern Perspectives (2007) and The Holy Encounter: Meditations on the Feast of the Presentation of Our Lord in the Temple (2008) appear in Antiphon 11.3 (2007) 280-83 and Antiphon 13.1 (2009) 89-90, respectively. James K. A. Smith Desiring the Kingdom: Worship, Worldview, and Cultural Formation Grand Rapids, MI: Baker Academic, 2009 230 pages. Paperback. $21.99 Professor Smith straddles two worlds in his position at Calvin College : he is an associate professor of philosophy and also an adjunct professor of congregational and ministry studies. He brings both 239 Book Reviews worlds to bear in this book, writing as a philosopher in the Reformed Christian tradition on the subject of “how learning is connected to worship and how, together, these constitute practices of formation and discipleship” (11). Part I proposes the formal claim that a Christian worldview is born by having our desires formed and hopes shaped through participation in embodied rituals. A worldview is a system of Christian beliefs, ideas, and doctrines, but Smith asks us to question whether education is mainly the absorption of ideas, or the formation of hearts and desires: The core claim of this book is that liturgies—whether “sacred” or “secular”—shape and constitute our identities by forming our most fundamental desires and our most basic attunement to the world. In short, liturgies make us certain kinds of people, and what defines us is what we love. They do this because we are the sorts of animals whose orientation to the world is shaped from the body up more than from the head down. Liturgies aim our love to different ends precisely by training our hearts through our bodies. … In short, every liturgy constitutes a pedagogy that teaches us, in all sorts of precognitive ways, to be a certain kind of person. Hence every liturgy is an education, and embedded in every liturgy is an implicit worldview or “understanding” of the world. (25) Smith is expanding the definition of religion to mean “institutions that command our allegiance, that vie for our passion, and that aim to capture our heart with a particular vision of the good life” (90), and then expanding the definition of liturgy, accordingly: “We have described practices or rituals of ultimate concern as liturgies” (131). As examples of “secular liturgies” he treats the shopping mall, the military-entertainment complex, and universities. For instance, “we can at once appreciate...
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