• How does worship work? How exactly does liturgical formation shape us? What are the dynamics of such transformation? In the second of James K. A. Smith's three-volume theology of culture, the author expands and deepens the analysis of cultural liturgies and Christian worship he developed in his well-recieved Desiring the Kingdom. He helps us understand and appreciate the bodily basis of habit formation and how liturgical formation - both "secular" and Christian - affects our fundamental orientat…Read more
  • The Crossing of the Visible (edited book)
    Stanford University Press. 2003.
    Painting, according to Jean-Luc Marion, is a central topic of concern for philosophy, particularly phenomenology. For the question of painting is, at its heart, a question of visibility—of appearance. As such, the painting is a privileged case of the phenomenon; the painting becomes an index for investigating the conditions of appearance—or what Marion describes as "phenomenality" in general. In _The Crossing of the Visible_, Marion takes up just such a project. The natural outgrowth of his earl…Read more
  • The past several decades have seen a renaissance in Christian philosophy, led by the work of Alvin Plantinga, Nicholas Wolterstorff, William Alston, Eleonore Stump, and others. In the spirit of Plantinga s famous manifesto, Advice to Christian Philosophers, James K. A. Smith here offers not only advice to Pentecostal philosophers but also some Pentecostal advice to Christian philosophers. In this inaugural Pentecostal Manifestos volume Smith begins from the conviction that implicit in Pentecosta…Read more
  •  75
    The Art of Christian Atheism: Faith and Philosophy in Early Heidegger
    Faith and Philosophy 14 (1): 71-81. 1997.
    In his early work, Martin Heidegger argues for a rigorous methodological atheism in philosophy, which is not opposed to religious faith but only to the impact of faith when one is philosophizing. For the young Heidegger, the philosopher, even though possibly a religious person, must be an atheist when doing philosophy. Christian philosophy, then, is a round square. In this essay, I unpack Heidegger’s methodological considerations and attempt to draw parallels with other traditions which argue fo…Read more
  •  7
    Heidegger’s Temporal Idealism (review)
    International Philosophical Quarterly 40 (3): 383-385. 2000.
  •  12
    Respect and Donation: A Critique of Marion’s Critique of Husserl
    American Catholic Philosophical Quarterly 71 (4): 523-538. 1997.
  •  12
    How (Not) To Tell a Secret: Interiority and the Strategy of “Confession”
    American Catholic Philosophical Quarterly 74 (1): 135-151. 2000.
  •  63
    The end of enclaves: A reply to Benson
    Faith and Philosophy 26 (4): 457-461. 2009.
    In reply to Benson’s response, I agree that we should be seeking the dissolution of all enclaves in philosophy of religion—whether continental or analytic. But I continue to suggest that continental philosophy of religion bears special burdens in this respect
  •  26
    Hermeneutics at the Crossroads (edited book)
    with Kevin J. Vanhoozer and Bruce Ellis Benson
    Indiana University Press. 2006.
    In this multi-faceted volume, Christian and other religiously committed theorists find themselves at an uneasy point in history—between premodernity, modernity, and postmodernity—where disciplines and methods, cultural and linguistic traditions, and religious commitments tangle and cross. Here, leading theorists explore the state of the art of the contemporary hermeneutical terrain. As they address the work of Gadamer, Ricoeur, and Derrida, the essays collected in this wide-ranging work engage k…Read more
  •  45
    This essay considers the legacy of Kant’s philosophy of religion as appropriated by Jacques Derrida in his recent, “Foi et savoir: les deux sources de la ‘religion’ aux limites de la simple raison.” Derrida’s adoption of this Kantian framework raises the question of how one might describe this as a postmodern account of religion, which in turn raises the question of the relationship between modernity and postmodernity in general, and Derrida’s relationship to Kant in particular. Following an exp…Read more
  •  5
    The end of enclaves: A reply to Benson
    Faith and Philosophy 26 (4): 457-461. 2009.
    In reply to Benson’s response, I agree that we should be seeking the dissolution of all enclaves in philosophy of religion—whether continental or analytic. But I continue to suggest that continental philosophy of religion bears special burdens in this respect.
  •  207
    Given the enchanted worldview of pentecost-alism, what possibility is there for a uniquely pentecostal intervention in the science-theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I …Read more
  •  14
    Throughout his corpus , Augustine grapples with the challenge of how to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double‐bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ‘inexpressible’, he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ‘This battle of words’, he continues, ‘sho…Read more
  •  29
    This important contribution to the ground-breaking Radical Orthodoxy series revisits the works of Husserl, Heidegger, Augustine and Derrida to reconsider the challenge of speaking of God through predication, silence, confession and praise. James K. A. Smith argues for God's own refusal to avoid speaking as well as for our urgent need of words to make Him visible to us. This leads to a radical new "incarnational phenomenology" in which God's love endows imperfect signs with the means to indicate …Read more
  •  65
    Heidegger’s Temporal Idealism
    International Philosophical Quarterly 40 (3): 383-385. 2000.
  •  49
    Taking Husserl at His Word
    Symposium 4 (1): 89-115. 2000.
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten proje…Read more
  •  5
    Throughout his corpus, Augustine grapples with the challenge of how to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double‐bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ‘inexpressible’, he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ‘This battle of words’, he continues, ‘shou…Read more