Alastair is a wonderful writer with many good things to say, and has written a fine piece on the error of the enthroning of the "rational mind" as the place of Christian worship. Allow me to qoute him in some length:
From Worship and the Cartesian Mind:
Operating with a rationalistic definition of the human being, the worship service must downplay the body and focus on addressing itself to the mind. Candles, incense, clerical vestments, kneeling, processions, silence (except as a time for thinking), fine church buildings, and even in some cases music itself, are seen as distractions from rational worship, which should be removed. Elements of worship such as the Eucharist become increasingly treated as affairs of the mind. The Eucharist is reduced to a sign to be verbally explained, mentally interpreted and reflected upon.
Significant changes in my anthropology and in my view of worship over the last few years are by no means unrelated. Study of the Scriptures, self-reflection and engagement with others have progressively disabused me of any belief that I once held that we are primarily rational creatures. God addresses us at levels far deeper than our rational consciousness. I also believe that the idea that Scripture chiefly addresses us at a rational level should be questioned. The idea that Scripture always speaks first to our minds just seems wrong to me. This does not mean that the Scripture bypasses our minds altogether. However, it means that when the Scripture commands, exhorts, rebukes, comforts or encourages us, our minds are not the primary part of our make-up that God wants to engage with what is being said. God’s Word often addresses itself to our chests, before it ever speaks to our minds (or even to our hearts)...
In understanding the fact that man is not primarily a rational being, it is helpful to remember that most human communication is non-verbal. This is why liturgical training of the human body in posture, gesture and vesture is so important. As human beings we were designed to communicate with the entirety of our bodies and to receive communication with every part of our make-up. Much of the communication that we give is pre-conscious, as is the manner in which we receive much that is communicated to us. Often the most significant truths that we communicate or receive are the ones that we communicate or receive without even knowing that we are doing so, or without even thinking about it. Good liturgy can train us to communicate in Christian ways subconsciously, not just consciously. It can also communicate powerfully to the youngest person present in a way that a rationalistic service cannot.