the gracious, prior agency of God, and the contingency of the world upon God’s triune life, and without falling into the traps Webster fears.19 Second, a theological account of created beauty will return repeatedly to Jesus Christ as the one in whom creation has reached its eschatological goal. If Christ is the measure of divine beauty, so also of created beauty. In Jesus Christ, divine beauty has, so to speak, got to grips with the wounded and deformed beauty of the world; in the incarnate Son,