Liturgical View of Scripture (II): (Philosophy of) Time

Intro to this series

Previous article (part I)

Here is another reason why the differences in Scripture aren’t such a huge deal: time. This is one of Rowan William’s main Leitworts. The church is in the process of a grand conversation which is leading somewhere. It is leading, ultimately, to the new heavens and the new earth.

Conversations take time. This fits perfectly with my Vosian understanding of Pauline eschatology. Conservatives look at this posture within Anglicanism and call it “neverending indeterminacy” because they want something given, something spatialized, something fixed, static and stable, some kind of original autographa. Over and against that, what liturgical traditions are really showing is that our life (which is liturgical), that is, our reading of Scripture, takes place in a temporality which is analogous to the temporality of the biblical narrative (as Rowan Williams argues here).

If you want to understand the deep theology of liturgy, you must see that it is about God’s actions taking place in and through time (which Plato says is a moving image of eternity).

This, too — liturgical theology — is ecclesiology.

Next article (part III)

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