Sublime

Evangelical churches have done better than mainline ones at combining authenticity and morality into tones the bobo can understand: chiefly, the use of self-help tactics and therapeutic language.

intermingle but, more so, find a deep union of distinct but mutual sharing.

It seemed ever possible that we could get to human flourishing and continue to create a dependable world without any real longing for sacred time or need to be protected from the devil. It was assumed that we no longer even needed pastoral chaplains to keep us on the right track.

Living in the legacy of the countercultural strategy of youthfulness, MTD is a perfectly shaped religious construct to inhabit. As good bourgeois, we affirm the moral, wanting our kids to be good. As bohemians, these moral conceptions don’t need to be deep, for if they’re more substantive, or tied to the wisdom of the past, they may block our indiv

This sense of “in Christ” falls into the spatial battle of Secular 2. This membership conception is convincing because we hold that our biggest issue is the loss of commitment to religious space over the a-religious.

this experiential attention of the age of authenticity can also move us to openness.

he contends that philosophy has been overly concerned with knowledge (epistemology). This, he believes, turns all our relationships into instruments, alienating us from the world (to give him a little of Rosa’s language).

same history shows how the plausibility of divine action has been eroded, leading us to concede that reality

Faith formation becomes a process that wins religious commitment, and faith itself is the process’s end. Faith is to make a legitimate commitment to the religious space through sociologically defined categories like institutional participation and asserted beliefs. We then hone our processes to meet this end; faith formation becomes little more tha