The focus of this section in terms of the various Theologians selected is to identify within their writings emphasis upon " THE SPIRITUAL PHENOMONOLOGY OF CREATIVE SPACES IN HUMAN CONSCIOUSNESS". I will define this "space" as "THE INNER SELF AS A NOOGENIC CRUCIBLE" or as Simone Weil identifies this space as being the “secret recesses of the human soul” when considering the obligations that persons have towards each other.

THE CRITICAL QUESTION BEING : WHERE DOES SPIRITUAL FORMATION TAKE PLACE?

CURIOSITY AS DARK AND WONDER AS LIGHT EMINATE FROM THE CREATIVITY SPACE OF THE INNER SELF

EROS AND WONDER AS THIRD TRANSCENDENTAL LONGING

SIMULACRA AS A FALSE GOSPEL - THE “ABSENT” AURA OF ART THROUGH MECHANICAL REPRODUCTION

SACRAMENTAL SPIRITUAL FORMATION

THE PHENOMENALITY OF LIGHT AND SOUND IN THE TRANSFIGURATION AS A MODEL FOR SPIRITUAL PARTICIPATION

THE UNCREATED ESSENCE OF GOD IN RELATIONSHIP TO HIS CREATED ENERGIES

THE LOGOS HYPERSTASTIS AS THE MEETING PLACE OF THE UNCREATED AND CREATED

THE INCARNATION AS A COSMOGENIC MODEL OF CREATED AND UNCREATED IN PARTICIPATION

THE NEW HUMANITY BORN OF THE INCARNATION DEVELOPS TOWARDS THEOSIS BY PARTICIPATION WITH AND IN THE LOGOS

I have chosen the following Theologins as they represent not just their own writings but the ethos of the Movements they deposited their ideas within.

I have chosen John Mason Neale as he represents the Movement in the 19th Century often referred to as the Oxford Movement. Neale was not a Tractarian by way of written contribution but the Camden Movement that he founded in Cambridge was in many sense a sub set of the Oxford Movement. I have chosen Nealle as opposed to Keble or Pusey in that Neale had a strong emphasis upon both aesthetics and the Eastern liturgies of the Church that was not so apparent in the writers from Oxford.