The emphasis in recent years on contemplation, prayer and ritual has raised new questions about the ‘site’ of theological reflection: is an inhabited the- ology newly disclosive? What are the implications of such an appreciation of the role of the body – of language, gesture, posture, sound, variations of light and space, the passage of time – for theological understanding? The attentiveness to physical and temporal mediations of theological truth goes hand in hand with an appreciation of participatory metaphysical frame- works, and a renewed interest in pre-modern resources in which modes of contemplation and devotion were not held in a hostile relation to the- oretical reasoning. These modes of enactment – contemplation, prayer and ritual – entail an integrative stance which brings together active and passive modes or dispositions, a radicalization of subject and object, and a subversion of our usual kinds of knowing and doing: they entail a per- ception of reality which is conscious of its own part in that reality; in con- templation, we move towards an object and yet already rest in it; human spiritual perception is realized not by a refusal of the body and time, but by their drawing in through ritual bodily practice, a drawing-in which reaches its apotheosis in liturgical activity which one might see as an outward and inward ‘common-sensing’, and the synaesthetic mingling of the different physical and spiritual senses which such activity involves.