degree given the embeddedness of illocutionary and perlocutionary
speech-acts. But what is intriguing about Smith’s proposal specifi cally is
that it raises the possibility for a web of relationships and dynamics in
terms of this interpersonal space, one that he goes on to believe opens
the possibility for a “spiritual” or “spirit-related” domain. Put another
way, since language exclusively emerges and is used in wider, interpersonal
contexts, the latter is very much relevant for whatever one goes on to say
about language.
Dabney combines Smith’s insight and connects it to Barth’s sensibil-
ity of the self-revealing God so as to render a “fundamental reality” for
Christian theology, “a relational reality” that he equates with the Holy
Spirit. 3 In Dabney’s proposal, a proper “fi rst theology” is pneumatology,
the doctrine of the Holy Spirit, and such would constitute a “Theology of
the Third Article.”
Dabney’s proposal is important because although one senses the tide
changing, it is still the case that pneumatology is often neglected for other
“starting points” in theological endeavors simply because of the appeal
that other possibilities sometimes trade in what can be termed “concrete”
particulars. For instance, in another chapter treating of the same theme,
Dabney speaks of the appeal of Theologies of the First and Second Articles
(which he associates with Roman Catholicism’s emphasis on grace perfect-
ing nature and Protestantism’s focus on the disruption implied by the fall
and the restoration provided by Christ, respectively). 4 But with these, one
should ask: Why are these privileged? Why is it that Theologies of the First
and Second Articles sound more accessible and viable than a Theology
of the Third? Plenty of assumptions go into this kind of privileging—
ones related to particular marks of identity, past controversies, and so on.
However, in this second piece, Dabney proposes a Theology of the Third
Article while referencing the problematization of Christendom (that is, the
loosening of the hegemony built upon a strong inter-dependence between
Christianity and Western culture). On Dabney’s reading, a changing intel-
lectual and cultural climate is on the scene that might require a different
starting point for theological refl ection. He believes that beginning with
pneumatology can be a way forward in the West’s current intellectual and
theological setting.
What possible advantages does a Theology of the Third Article
have over others? Sundry possibilities could be offered, but the follow-
ing represent some points that are especially applicable to the theme of
this essay. In the fi rst place, this starting point has the potential to press
200 D. CASTELO