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Tiedexer Straße, Einbeck, Germany
Please don't use this image without my permission. © Jürgen Krug. All rights reserved.
An RTD commuter train, decked in University of Colorado ad livery, awaits departure from Denver's renovated Union Station.
Nikon D7500, Sigma 18-300, ISO 160, f/11.0, 18mm, 1/500s
But poetic theology is not “word-magic,” just as other theological forms, such as Scripture, liturgy, or iconography, hold no inherent power to magically transport the believer into communion with the hidden God. The point is, God is already present. Liturgy, iconography, and poetics function as vehicles of presence, even for the nonbeliever, to the degree they facilitate a re-centering of subjectivity from the self and community to God. This transformative dynamic unites the poet, prophet, priest, and mystic, and unites them with every human being who has experienced that paradoxical moment in which one “dies” or “loses oneself” in the immediacy of something (some One) infinitely greater. Indeed, this sense of “infinitely greater” is such that the thought of freezing it in any kind of a system, linguistic or otherwise, feels like a violation, an act of reclaiming the center for ourselves too quickly. Contemplatives become prophetic witnesses precisely when they interrupt this act, interjecting the divine perspective into an imaginative framework that has become opaque, forgetful, or contemptuous of God—that is, the nest of the Unspeakable.
-Sophia, The Hidden Christ of Thomas Merton, Christopher Pramuk