Sublime

As lovers—as desiring creatures and liturgical animals—our primary orientation to the world is visceral, not cerebral.

These acts of mercy, love, and compassion are not magical but hypostatic, and they are hypostatic because they gift the one ministered to with the new narrative arc of Jesus himself.

and our mechanistic approach to the world is nothing but ontological obliviousness translated into a living tradition.

What it means to be Martin is inseparable from the relative priority of my practical identities.

They will know us, not because we are heroes and power brokers, but much the opposite: they will know us because we are in the world as ministers, entering the death experiences of persons as the transcendent experience of love. Even against the pull of Secular 3 and the closed spin of the immanent frame, the age of authenticity leads to the strong

Many have noted that historic Christian worship invites a congregation into a story with four chapters:

the other portrayals were, in a phrase of Fergus Kerr, “unavoidable anthropomorphisms.” See Kerr, After Aquinas, 77;

That doesn’t mean there’s no room for faithful innovation in worship; it just means that creativity and novelty in worship are not goods in and of themselves. We inherit a form of worship that should be received as a gift.

Taylor, who affirms the genius of Durkheim but turns him against himself, shows with this triad how the social function of religion adds to the opaqueness of divine action.