Titlebook: Charles Taylor and Anglican Theology; Aesthetic Ecclesiolo J. A. Franklin Book 2021 The Editor(s) (if applicable) and The Author(s), under

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Abnormal

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,Charles Taylor’s , (2): Phenomenology of Modernity,ndent is lived out in Modernity. It is argued that, because of this aberrant separation, the modern individual seeks out transcendent experiences within the immanent context of Modernity through the arts and other aesthetic encounters. In order to argue this, this chapter defines and utilizes Taylor

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John Milbank (1): A Deeper Critique of the Secular,nealogical approaches to Modernity. It is argued that Milbank radicalizes Taylor’s thesis in . particularly in areas around disenchantment and Taylor’s concept of “ordinary life”. The main argument of this chapter is that we can better understand the anti-aesthetic nature of Modernity by attending t

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John Milbank (2): A Participatory Ecclesiology, low-church ecclesiology that are metaphysically complicit with secularism and are therefore impoverished. The chapter then turns to an alternative ecclesiology which links Milbank’s call for an “ontology of peace” to an understanding of the Church as an instantiation of the peaceful life of the Tri

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Rowan Williams: Ecclesiology and Epiphany,omething of God to the world. It begins with an overview of Williams’ religious epistemology and ontology, arguing that Williams emphasizes the non-competitive nature of God and creation and comparing this observation with similar observations made by John Milbank and Charles Taylor. It suggests tha

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Conclusion: Summary and Future Directions,dent and the immanent and that this is problematic for an ecclesiological account of aesthetics. It argues that the aesthetic must be reappropriated by ecclesiology in order to show forth the glory of God in the world. It concludes by stating that there are future possibilities for an “aesthetic ecc

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Reference work 2023Latest editiony ecclesiology in order to show forth the glory of God in the world. It concludes by stating that there are future possibilities for an “aesthetic ecclesiology” which could be developed by thinking about the Church and aesthetics in relation to goodness and truth in addition to beauty, which is the subject matter treated of in this book.

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