More on: James K.A. Smith

Our society is grappling with a soul-sickness that is ultimately an infection of our imagination. An election may address symptoms, but how do we treat the underlying disease? How to heal the imagination? Perhaps this is what the arts are for.

One of the extraordinary accomplishments of the Confessions is to find a syntax that doesn’t deny impasse or dilemma, but that also doesn’t allow impasse or dilemma to become stagnant.

Like the strange paradox of social distancing, where we step away from our neighbors in order to protect them, so the artist loves the world by retreating from it. The art of solitude is ultimately social.

While we creatives apprentice ourselves to various crafts, aspiring to art that is “fine,” we might also look for subtle ways to decorate our daily lives with new intentionality. There is a training of the soul in the arts we live with.

Unknowing might be a way to relate to God anew. You might call this mystery.

In our information age, we need spiritual exercises of ex-formation.

I’m tired of beauty. Or rather, I’m tired of hearing the word “beauty” overused and misapplied.

The God who risked appearing in the flesh is the same God who leaves it to artists to bear witness.

Our solitude turns out to be crowded. The writer’s tiny hut is filled with ghosts; the painter’s chilly studio is populated by unseen rivals; in the poet’s hard-won hideaway, invisible influences lurk. Others are always already there. So much for the romantic myth.

Poetic Theology: God and the Poetics of Everyday Life William A. Dyrness Eerdmans, 2011 CONTEMPORARY theology is a lot of things, but poetic it is not. Quite the contrary: long captivated by the supposed rigor of a flattened rationalism, and saddled with a desire for intellectual respectability, theology speaks in the jargon-laden tongue of the…