Sublime

The intellectual underpinnings of Bonhoeffer’s convictions on life in a Christian faith community can be traced to his early works Sanctorum Communio and Act and Being, which undergirded his interpretation of the church as a primary form of God’s self-revelation.

For Augustine, we are made for joy. Joy is another name for the rest we find when we give ourselves over to the One who, for the joy that was set before him, gave himself for us. We find joy when we look for the satisfaction of our hungers in the Triune God who will never leave us or forsake us, when we find our enjoyment in an immortal God whose

God could, after all, have created a single archetype to serve Him. Instead, He created what a naturalist might call a whole ecosystem of mystics and dreamers and practical builders—managers, even—with different strengths and impulses, and from these He fashioned the body of Christ.”

Abraham Joshua Heschel, the great Jewish theologian of the last century, had it, “a cathedral in time rather than in space”; the one day a week we take off becomes a vast empty space through which we can wander, without agenda, as

In some ways, we belong in order to believe. “Do you wish to love?” Gilbert asks in the dialogue. “Use Love’s Litany, and the words will create the yearning from which the world fancies they spring.”16 The liturgy of Christian worship is the litany of love we pray over and over again, given to us by the Spirit precisely in order to cultivate the

The urgent work calling us in theological education is to touch the divine reality of longing, to enter into its power and newness as the logic inside the work of gathering

You might think of Augustine as offering a hitchhiker’s guide to the cosmos for wandering hearts.