Jason Josephson-Storm tells us what Weber's disenchantment is not: It doesn't mean that magic is eliminated. Protestants "were against magic and superstitious rituals" but they never doubted the reality of magic or the crowdedness of the universe (Myth of Disenchantment, 280). Disenchantment also "is not a new pessimistic mood, nor is it the fragmentation of social cohesion. It is not the rise of instrumental reason, because magic itself is instrumental. It is not yet secularization insofar as disenchantment happens earlier and is first and foremost internal to religion. It is not the evolution of magic into religion, and religion in turn, into science . . . because Weber repeatedly reminds his readers that magic and religion often coincide" (280-1). What is it then? It's first "the repudiation of 'the magical means to salvation'" - that is, the repudiation of sacramental grace. More systematically and fully, Josephson-Storm summarizes disenchantment under four headings (286): "1. Metaphysical realism (the belief that the world is and does not represent) 2. Ontological homogeneity (the belief that there are not truly extramundane objects or people) 3. Ethical predeterminism (that God has already decided each individual's soteriological fate) or value nihilism (the excision of value from the world of fact) 4. Epistemic overconfidence (the belief that everything can be known by means of intellectualization/theoretical rationality)" It's an intriguing sketch. #1 seems basic: The world doesn't carry inherent meaning; it just is, and all meaning is projected onto it. That implies already the secular version of #3, that fact and value have to be strictly distinguished. The link of predestination with value nihilism is worth a moment's reflection. The argument seems to be that there's an analogy between saying a) God has predetermined the saved, irrespective of works and b) the facts of the world - say, the conduct of my life - has no ultimate value. If we say, as Protestants usually do, that God works out His purposes through secondary means, and that we are judged according to works, the analogy breaks down. That is, there is only an analogy if sola gratia is taken as an antinomian declaration, only if it means "you'll be saved irrespective of the way you live." Josephson-Storm, finally, emphasizes that Entzauberung is better translated as "disenchanting" rather than "disenchantment." It's a "process" and a "program," not "an accomplished state of affairs" (300). Remembering that dynamic will remind us that Weberian disenchantment doesn't imply the absence of magic, but its continuing presence: "For there to be an active, ongoing disenchanting of the world, magic has to be intact - somewhere, among some groups" (300).