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By John D. Caputo

This provocative addition to The Church and Postmodern tradition sequence deals a full of life rereading of Charles Sheldon's In His Steps as a positive approach ahead. John D. Caputo introduces the proposal of why the church wishes deconstruction, certainly defines deconstruction's position in renewal, deconstructs idols of the church, and imagines the way forward for the church in addressing the sensible implications of this for the church's existence via liturgy, worship, preaching, and educating. scholars of philosophy, theology, faith, and ministry, in addition to others drawn to enticing postmodernism and the rising church phenomenon, will welcome this provocative, non-technical paintings.

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Example text

It does not flow from its "origin" as a more or less inevitable conclusion. It comes by way of an unexpected turn of events, by shattering our horizon of expectation. So when we go back to the New Testament, to any classic text or constitution, we cannot hope to simply and straightforwardly "derive" instruction from it, as if we could simply run a computer program on it. We must instead allow it to happen (arriver) to us, which in theology has to do with what the Rev. Maxwell called "the medium of the Holy Spirit" (In His Steps, 18).

The church is a provisional construction, and whatever is constructed is deconstructible, while the kingdom of God is that in virtue of which the church is de­ constructible. " the answer is first and foremost the church! For the idea behind the church is to give way to the kingdom, to proclaim and enact and finally disappear into the kingdom that Jesus called for, all the while resisting the temptation of confusing itself with the kingdom. That requires us to clear away the rhetoric and get a clear picture of what "deconstruction" means, of just who "Jesus" is, and of the hermeneutic force of this "would," and to do so with this aim: to sketch a portrait of an alternative Christianity, one that is as ancient as it is new, one in which the "^ar\f[frQ11g Tp*»nmry of Jesus" is still alive—deconstruction being, as I conceive it, a work of memory and imagination, of dangerous memories as well as daring ways to imagine the future, and as such good news for tne church.

But the risk is constitutive of the vow or the commitment. It is the faith these two people have in each other that we admire, the willingness to go forward, even though the way is not certain, that leads us to describe it as beautiful. If it were a sure thing, it would be about as beautiful as a conversation with your stockbroker. ) So we start to see how deeply the not is embedded in the path, how deeply the impasse is embedded in the pass, and more gen­ erally how deeply the impossible is embedded in the possible— almost to the point that, far from being a simple play on words among wild-eyed French theorists, it is beginning to look like a law, and indeed one very close to the religious heart.

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