importance of where the theological task is pursued and among whom it
is. 19 Within such a transformational dynamic, brokenness can both be seen
for what it is and be directly addressed with conviction and power; there-
fore, a second aspect of a Theology of the Third Article that comes through
via a Latino/a theological lens is that engagement is very much part of
“doing theology.” Sadly, throughout the history of the Christian West,
what is denominated as “faith” has repeatedly been at some distance from
“practice.” Intellectual cognition has garnered unrivaled support in the
face of other, more holistic accounts of existence, including performance,
laboring, and embodiment. Contexts of marginalization help expose just
how impoverished and warped this account of Christianity is. How can
theology be pursued in a quasi-Gnostic way with the blatant and direct
claims made by Jesus in Matthew 25? At work in this sad state of affairs is
one context of relatedness or “fi rst theology” (majority/power/privilege)
that overshadows and makes inconsequential another (marginalization/
brokenness/poverty). Therefore, the Spirit is needed not only to see what
an author was doing in a particular pericope or what the Greek can mean
when contextualized in its fi rst-century context but also (and more funda-
mentally) to see where Jesus is and how Jesus can be served and worshiped
here and now. 20 Theology particularly, and the Christian faith in general,
cannot simply be registered at an ideological level. Pneumatology as a dif-
ferent starting point for theology means that performance, practice, and
service would be privileged as forms of “doing theology.” 21
For their part, Latino/a theologians have been emphasizing this theme
for some time. In particular, Latinos/as have repeatedly stated the theo-
logical importance of lo cotidiano or “the everyday” for their theological
outlooks. Once again, a context of marginalization helps press the point as
to where Christ is present and what Christ is doing. This kind of identifi ca-
tion emits from a thoroughly doxological and pneumatological approach
to life. When reliance on God is cast not as a last option but as an integral
necessity, the theological tenor changes as a result. That which is signifi ed
as “God” changes in one’s consciousness and in one’s life. And when God
does manifest Godself as an integral and powerful agent in the fl ow of the
“everyday,” one cannot help but celebrate. Latinos/as are very much a
festive people; when God answers prayer and works in marvelous ways,
Latinos/as cannot help but join together ecclesially in the form of a fi esta
or celebration. 22
These are simply some possibilities for how a Theology of the Third
Article is illuminated by the Latino/a context. Many more could be
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