How (Not) To Be Secular: Reading Charles Taylor by James K. A. Smith:
One can see how this entails a kind of disenchantment: “we reject the sacramentals; all the elements of ‘magic’ in the old religion” (p. 79). If the church no longer has “good” magic, “then all magic must be black” (p. 80); all enchantment must be blasphemous, idolatrous, even demonic. …The Reformer’s rejection of sacramentalism is the beginning of naturalism, or at least opens the door to its possibility. It is also the beginning of a certain evacuation of the sacred as present in the world. And that leads to a completely new understanding of social and cultural life as well. …The king or monarch can’t be any sort of “sacramental” reality.
…The “naturalization” that is essential to exclusive humanism was first motivated by Christian devotion. “The irony is that just this, so much the fruit of devotion and faith, prepares the ground for an escape from faith, into a purely immanent world” (p. 145).
…Most germane to understanding the point of this chapter is appreciating what Taylor calls “the triple embedding” of premodern societies, a configuration of society that goes along with what he’s been calling enchantment: “Human agents are embedded in society, society in the cosmos, and the cosmos incorporates the divine” (p. 152).