A Pneumatological Consensus? by John N Veronica on Saturday, 28 May 2011 at 12:26 In a pluralistic country, might we perhaps discern how much, on the whole, its people cooperate with the Spirit?
Might we observe how well its:
1) culture sanctifies
2) history orients
3) society empowers
4) economy heals &
5) politics save ----------- its people?
Might the secular there manifest, for better or worse, a "pneumatological consensus" with its implicit theology, eschatology, ecclesiology, sacramentology & soteriology?
Of course, we are talking about proleptic (anticipatory) realizations of Kingdom values that are yet unfolding toward a future fullness.
This would clearly differ from any overly dialectical perspective that would essentially run counter to a robustly incarnational and profusely pneumatological approach to all of reality, even while recognizing significant differences in any degree of cooperation with the Spirit. Of course, failures to cooperate might result from either inabilities (due to poor formation or even deformative influences) or refusals (known to God alone).
Also, this might differ, somewhat, from any Niebuhrian realism that would draw too sharp a distinction between the 1
eschatological and temporal significance of Gospel imperatives? For example, nonviolence then but not now?
Or from any exegetical interpretations that would too sharply distinguish between our personal vocations and political statecraft? For example, coercion there but not here? Or that would suggest so-called dispensational distinctions? For example, signs & wonders then but not now, there but not here)?
And we might introduce a distinction between the Gospel's robustly unitive norms (how to live in loving intimacy with God and others) and general revelation's merely moral norms (how to live in harmony with God, others, creation & self, pursuing what's good and right, avoiding what's evil and wrong), morality realized as a by-product of the former, an end-product of the latter, necessary in any case. Because of our radical human finitude and sinfulness (personal, social & institutional), any sanctioned departures from these unitive norms would represent, then, no theoretical theological capitulations (eisegesis even) but, rather, practical pastoral accommodations (for example, regarding any use of coercive violence). At any rate, these unitive norms - and not any essentially moral norms, which are otherwise transparent to human reason without the benefit of special revelation(s) differentiate the Gospel brand in the marketplace. Love is a suitable means to the ends of justice but its unitive aims clearly exceed those, even breaking open a new category.
2