James K. A. Smith's Desiring the Kingdom is one of those rare reads that somehow manages to be both deeply academic while offering profound relevance and application for spiritual formation. Although it was first published in 2009 and has since grown into a three-volume Cultural Liturgies series, Smith now revisits his text, updating and revising it for this cultural moment. Having not read the first edition nor any of the other volumes but being familiar with other works by Smith, I was ready to dive in.

For those who have read the first edition, this updated version allows Smith to provide fresh cultural examples, which make his points feel immediately applicable to our current situation. There is also a strong focus on justice and liberation and how our habits intersect with systemic issues like racial capitalism and nationalism.

Smith’s main idea really flips traditional discipleship on its head: that is, we aren't just some "thinking heads" driven by doctrines; we are desiring creatures driven by what we love. And what we love is trained far more by our daily habits, or our "liturgies," than by intellectual information alone. (By the way, on the topic of daily liturgies, I would also highly recommend Tish Harrison Warren’s book Liturgy of the Ordinary.)

As a chaplain within a retirement community and skilled nursing facility, I see this reality played out constantly. The routines, rituals, and habits of our lives shape our hearts and spirits, operating in what cognitive science calls the "adaptive unconscious." I was compelled by Smith's insights on secular spaces (i.e., malls, consumer technology, sports arenas) not being simply containers of information. Rather, they are (albeit, covertly) designed to teach and habituate our desires toward some version of the good life without our conscious consent. The way, then, in which we structure our church services and community chapel gatherings can be spaces of true counter-formation.

Of course,  no book is without its flaws, and Smith's framework has produced some valid pushback. For instance, there is a bit of a false dichotomy created between thinking and loving. After all, biblically speaking, the heart includes the mind, and conscious reflection on solid teaching is a huge driver of belief formation. Furthermore, participating in those historic, high-church liturgies is wonderful, but it does not automatically turn someone into a loving disciple. Routines can just as easily become rote, even hypocritical. The last thing I'll mention here is that by labeling nearly every compelling cultural routine (from the Apple Store to the ball game) as a "liturgy," there is some risk to stretching the term so thinly that it loses some of its theological punch. Having said that, this second edition allows Smith the opportunity to address some of these critiques.

There are moments when the book is a bit philosophically dense and academic, but I really do think there is great payoff in his observations. So, whether you are a ministry leader in some capacity or just trying to figure out why your heart feels pulled in a million different directions, Desiring the Kingdom is worth your time. It will make you rethink not just what you teach (if that's your role), but also the habits and rhythms you create for the people around you.

I would rate this book a 4.25 out of 5 stars. I am deeply grateful to NetGalley and the publisher for providing an advance reader copy in exchange for an honest review.

We are lovers more than thinkers, and our desires are shaped by the habits we practice, that is the core argument of this book. Updated examples, from the Apple Store to Instagram, show how everyday cultural practices work as liturgies that quietly train us to confuse happiness with consumption.

The book's strength is its diagnosis. Smith shows how Christians absorb rival visions of the good life, and how churches chasing "relevance" can reinforce the very formation they should resist. His account of worship as a pedagogy of desire, and of education as forming character rather than merely transferring content, is a challenge for pastors and teachers alike.

Some readers may find the cultural analysis broad and want more practical guidance for local congregations. Still, this is a foundational work, now more timely.

Essential reading on worship, education, and discipleship.