"We share objectifications with others which enables us to carry out social interaction with them. It gives both temporal and spacial structure to everday life." [Quote p. 20]

"What we share with all other reality constructing and affirming groups is that each experiences

1. a local reality - that which distinguishes and characterises the group
2. a general relaity - that which distinguishes and characterises the wider nexus of [its] society
3. a transcendental reality - that which it holds to be absolutely real and true." [Quote pp 20-21]

"Religion posits a supernatural in the midst of the everyday taken-for-granted world. ... Those who hold that there is a transcendent reality form a cognitive minority whose view of the world differs significantly from that generally taken for granted. The world-view of those who continue to subscribe to the world-view we call 'Christian' find themselves increasingly cognitively marginalised in thiis view. Local realities affirmed by each religious group may be even more different to the general reality accepted in 'secular' society." [Quote p 22]

Of ministers in secular employment: "the MSE inhabits the world 'out there' on the same terms and in the same way as those outside the reality structures of the Churches. This is a potential threat to these   but is also a strength in that the MSEs are making the same transitions between reality worlds as most of those within the Churches.  Who better placed therefore to stand alongside and support those who find it difficult to hold different realities in balance ?
... because MSEs are trained to think theologically they are well placed to see the signs of transcendence in the taken-for-granted world. ... To plagiarise Heineken:  MSEs can reach the parts others cannot."  [Quote pp 25-6]