In https://gpcentofanti.altervista.org/maria-e-il-dono-delle-polarita-nello-spirito/ I observe that spiritual tendencies but also cultural philosophical ones, even non-believers, arise from our nature as children of a Triune God. A nature, however, partially understood certainly before but often in many respects even after the revelation of Jesus.
In fact, in history, some guides show a human orientation to favor an aspect of the Trinity. The doctrinaire, theoretical, abstract truth; the spiritualistic one; the emotional-vitalistic one or the pragmatic one. Distortions and “monizations” of people: of the Father; of the Spirit; of the Son. Visuals that in their ideological closure remain precisely in the horizon of a one and mono God. But why is one aspect favored over the others? For example, we can ask ourselves whether originally men relied on what they considered their strong point: intelligence, values, practical skills… Then perhaps environmental mentalities with their influences also developed…
The secular doctrinarian and spiritualist currents have gone more clearly in recent decades by adding a pragmatic, relational tendency also in theology. In some ways, more than an exit from divine monism, a doubling of it. In fact, we pass from the Platonic a priori to the Aristotelian induction.
A relationship with the outside pragmatic because without the Spirit. Subject-object. We speak of encounter almost setting aside the distinct and complementary moment of identity formation, therefore also an integral human maturation. If we want, we end up in the homologation of subject and object. In a new divine monism. Current science itself tends to leave Platonism to end up in Aristotelianism. It is not seen in the integral growth of each one.
Therefore, only one aspect of the Trinity can be exalted; in some way, only two can be considered, ending up juxtaposing them, homogenizing them; after all, the three aspects can be kept in mind in a vivisected way. Why is it so difficult even after Jesus to grow in the Spirit, to cultivate a personal and community relationship with God while also welcoming the grace of each person, what?
The relationship with Jesus provides some answers. There is a tendency, on the part of the guides, to call Jesus their own Jesus, one may be very little interested in letting oneself be carried further, in perceiving further towards the true Jesus, God and man. Only a great gift can ignite an inexhaustible thirst for light, a desire to welcome, to seek, grace wherever it can be found. Living a little well is already a great joy. A joy that is beautiful to enjoy but one can be content with to varying degrees, one can take possession of, instead of letting it grow towards new horizons.
The full of grace cultivated grace and thirstily sought it in God wherever God wanted. Trinitarian communion is fullness of grace. Without a great grace we can fall back on the gift received in various ways, while living it as possible, seeing a God variously one and mono. Mono like ourselves, closed in our statically partial views with their consequences. Perhaps with original sin a split was created between man’s soul, his intellectual part, his emotional part… And/or perhaps in any case at the beginning of man there was no intuition of the Spirit who descends like a dove, making harmoniously flourish the whole person. Who knows, the Lord made all things right, no gloomy or superficial views of creation. If we see Mary she can appear to live this harmony, a simple and serene spirituality which perhaps becomes even more prudent as she matures. But of course Mary is also the fruit of human history…
The way therefore is to invoke light and a thirst for light for ourselves and for others, but also to accept our and each other’s limitations with trust in God. However, we can observe that in the course of history the existence of the various monisms can in any case influence towards a beyond. Perhaps the emergence not only as before in pastoral care but also in theology of the pragmatic tendency, more different from the other two, can become a stimulus towards these new horizons; guides and people open by grace to this Trinitarian beyond can arise, signaling more clearly paths that can lead vitally towards it, such as the union and the distinction in the Spirit of the free spiritual-cultural formation of identity and exchange; this tendentially more harmonious spirituality can gradually tend to spread perhaps especially among the people, less structured and more open to what gives life but gradually also in the guides, also through a culture that indicates deeper references for growth, such as those mentioned above: Trinitarian references , dynamic and no longer monistic, static…