The narcissistic curiosity of googling one’s own name could be a phenomenon worth reflecting on. It could be a form of taking a selfie– with the exception that it is indulged within one’s own cloistered spaces, and thus, exhibits a deeper level of sophistication on the gradient of vanity– a form of deconstruction where I watch myself watching me, unlike when I google someone else!
well, in the process of all the self-indulgence, the google tossed way too many Varughese Johns– 2,67,000 to be precise, and that in 0.68 seconds.
This somewhat explains my adoption of Aruthuckal Varughese John as the nom de plume hence forth. Aruthuckal happens to be my family– house name in Kerala. My efforts to find what it means has thus far failed. It probably means pirate! 🙂
Anyway, the first use of this variant has appeared in the chapter I contributed in this book edited by my friend, Roji T George. The volume is a fantastic collection. My article is titled Third Article Theology and Apologetics.
My paper argues that the loss of the transcendence from a culture is maximally a loss of the Holy Spirit. After all, unlike the Holy Spirit, the other two members of the Trinity have a visible trail—the Father, his created order (natural theology) and the Son his historical presence (Theology of redemption). Whereas, the self-effacing Holy Spirit is “neither seen nor known” by the world (John 14:17) or by the Church that succumbs to the spirit of the age. In short, the cultural influence of naturalism has left the church Spirit-impoverished.
Thus, I explore how we may recover this loss and prioritize the Spirit? If we looked carefully, a Spirit priority seems to follow the structure of function within the economic Trinity. That is, while the Trinitarian order follows the Father sending the Son to complete the work of redemption followed by the sending of the Spirit to sanctify the Church, human encounter seems to always require an inverse Trinitarian order. It is the Spirit who testifies to the Lordship of Christ, for “no one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor 12:3), and it is in Jesus in whom the “whole fullness of deity dwells bodily” (Col 2:9), that we see the face of the Father (John 14:9).
Exploring the epistemic role of the Spirit, I conclude that the Spirit is the epistemic agency as well as the starting point in turning the Christian message into an intelligible account for anyone who hears it.
Given the self-effacing nature of the Spirit who points humans towards Christ, who in turn points us towards the Father, a Spirit priority inherently provides a Trinitarian mould for theological thinking and practice.