Common sense is judgment without reflection, shared by an entire class, an entire nation, or the entire human race. –Giambatista Vico

The ingenuity of creative theologians; the living artists that invents new powers and weapons, can be described as weak and irrational, while the power of the oppressors can be traced from the commonsensical; the common judgment that is distant from both reflection and the will to movement. Those who worship the power of princes and principalities are therefore the same people that reject the prophetic rhythm while complacently watching how the veil of common sense gradually grows on-and-into things. They use every possible means to suffocate the unstoppable force of the continuous becoming of the world in order to forever secure their privileges. ‘With us’, they say, ‘history has reached its final destination so put the dices away and get in line’.

To argue for a kind of irrationality should not necessarily be equated with a plea for a politically impotent relativism, rather I’m striving to promote a relational and creative way of life, which is not limited by deodorized discourses, hegemonic narratives or the frozen and oppressive logic they give rise to. People of reason and control should therefore not be allowed to rule over what our future possibilities might look like and my hope is thus that we will be able to create new, unexpected and subversive ways of communally responding to God’s subtle call for truth, beauty, and goodness.

By following the idolatrous ways of this world it is possible to become great in the eyes of the world, but such greatness is always gained at the expense of the Other, as a consequence of its inherent, sacrificial logic. Hence we are called not to conform to the ways of this world but to be baptized into the death of Christ. The cruciform power of the living artists is therefore weak; it does not follow the idolatrous logic of the world but functions prophetically from beneath and is primarily manifested when we break bread together in communities that privileges those that need it the most.

Hence, the theological discourse should not be limited to secluded spaces exclusively occupied by people who are among the privileged in our societies. Neither should we as theologians ever assume that we have arrived at the Truth. Rather, theology as a practice should always be situated within communities that acknowledges all voices and which are conscious that the church is always to be reformed in all aspects if its life. We should therefore desire to create spaces where such communities can come together, not to promote contempt for knowledge or to defend slave morality, but to invent new powers and weapons in order to peacefully struggle for events of truth, beauty, and goodness to take place in the world.