More recently, John Thiel has argued that imagination is a reliable mode of theological knowledge.46 He, of course, knows that imagination is available for distortion but asserts that it is no more available for distortion or less reliable for knowing than is reason, a long-trusted practice in theological reflection. It is thus my notion that the preacher and congregation can reconstruct the time and place of preaching as a time and place for the practice of imagination, that is, the reimagination