Sublime

The mediaeval spirit loves its part in life as a part, not a whole; its charter for it came from something else.

worship. This is why form matters. Which is just another way of saying that the Christian liturgical tradition should be seen as a resource to foster cultural innovation.

I want to supplement Willard’s emphasis on the individual practice of the spiritual disciplines with what might be a counterintuitive thesis in our “millennial” moment: that the most potent, charged, transformative site of the Spirit’s work is found in the most unlikely of places—the church!

Hölderlin, like Eckhart, sought an aesthetic that awakens to the world, not by drawing us into our own expressive creativity but by opening us to an epiphany. Hölderlin’s creative act names, interprets, and articulates in the feeble beauty of words and meter the soul encountering an epiphany of the transcendent mystery.

Philosophy is spiritual formation, care of the soul.

He witnesses the living truth of the modern quest for immanent contentment in the lives of the honnêtes hommes around him and sees that, in spite of his contemporaries’ impressive efforts to arrange artful and pleasant lives that win their friends’ approbation, the restlessness of the human heart Augustine described in antiquity remains alive withi

WHOSE HEART ISN’T prodigal? One of the gifts Augustine offers is a spirituality for realists. Conversion is not a “solution.” Conversion is not a magical transport home, some kind of Floo powder to heaven. Conversion doesn’t pluck you off the road; it just changes how you travel.

I will argue that the postmodern church could do nothing better than be ancient, that the most powerful way to reach a postmodern world is by recovering tradition, and that the most effective means of discipleship is found in liturgy.