Part IV shall open with a sustained study of Jean-Yves Lacoste’s early work. Of the same generation of Marion, and thus shaped by similar influences (e.g., Heidegger and Husserl and Derrida and Levinas), the work of Lacoste is, however, later chronologically. For this reason Lacoste remains less accessible to the Anglophone world. In the late 1980s his articles begin to appear and in 1990 his first work was released, Note sur le temps, which remains available in French only. In 1994 a major second monograph appeared, Expérience et absolu, and it was translated into English only in 2004. 1 Several other collections of essays and monographs have since been published in French. 2 A couple of monographs released in English have examined his work, and a recent symposium on aspects of his work appeared in the journal Modern Theology. 3 While I will eventually draw on Lacoste’s later phase (in the mid-2000s forward), the present chapter draws heavily on his first two works; both volumes constitute the ground of a distinctively apophatic spirituality formed consciously in the wake of Heidegger’s existentialism, what I shall call a “spiritual life,” a type of liturgical existentialism.