John Keble and his protégé Charlotte Yonge take ritual time in a seemingly humbler, domestic direction. Rather than using higher time to engage an overarching political project as Wordsworth did with the Revolution, they see the church calendar as sacralizing even the smallest mundane tasks – the trivial round, as Keble calls it. Yet, for Keble, the transfiguration of daily work performed in linear time leads to nothing less than humanity’s deification or theosis, to use the language of the Greek Church Fathers venerated by the Oxford Movement. For Yonge, higher time and the Prayer Book’s liturgies not only reconcile reason and faith but also structure the material work of parish reform – the building of a local school, the repair of a dilapidated neighborhood, the hiring of a responsible priest to replace an absentee one. Through liturgy, therefore, the Tractarians can attend to everyday life while still seeing that life as sharing in the divine.