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This aphorism seems easy enough to apply when we are drawing a distinction such as between our theoretic sciences and our practical politics.

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It gets more complicated, however, when we adopt the view that theology, itself, is very much more a practical science, not so much a theoretical endeavor. What are the implications?

Charles Sanders Peirce drew a helpful distinction between the theoretic and the practical, suggesting that we should speculate boldly in our theoretical endeavors but move more tentatively in our practical affairs. One way of interpreting his approach might be to say that we should employ a progressive bias in our academic, propositional disciplines and a conservative or traditionalist bias in our practical and pastoral approaches. This strikes me as right-headed in that, while in the first instance, we are dealing with relationships between ideas, in the latter case we are dealing with relationships between people.

This aphorism seems easy enough to apply when we are drawing a distinction such as between our theoretic sciences and our practical politics. It gets more complicated, however, when we adopt the view that theology, itself, is very much more a practical science, not so much a theoretical endeavor. What are the implications?

For starters, this means that theology advances as a science much more inductively via empirical observation than deductively via rational considerations (ahem, or at least it should). It also means that when theology gets descriptive and normative, what it describes and norms are interpretive and evaluative realities, like religions and cultures, and not physical, metaphysical, practical and moral realities, like sciences and philosophies. More concretely, then, theology does not gift us with cosmological insights, such as taking positions on the philosophies of mind, the origins of species or the putative reconciliations of gravity & quantum mechanics. Theology gifts us with axiological insights, observing and reporting how it is that humankind interprets cosmological realities and what it is about these realities that humans value most.

One needn't be a distinctly Christian theologian to recognize that humankind, by and large, has interpreted reality pneumatologically, which is to say that it interprets reality with Spirit as a rather basic and universal category, and also participatively, which is to recognize that we all have co-creative roles. As we move from the vague to the more specific, our interpretations begin to diverge. Where we enjoy the strongest convergence, though, is evaluatively vis a vis what it is we most treasure or desire and, by and large, humankind desires the Kingdom of a God, Who is love. Again, as we move from the vague to the specific, there's some divergence in value-realization strategies, what we call spiritual practices and disciplines, but, increasingly, we are eagerly exploring and profitably exchanging them.

If human religious realities are pretty much universally conceived, then, as thoroughly pneumatological, robustly participatory and profitably pluralistic, then theology as a discipline, it would seem, is going to be incredibly open-sourced. Those whose gifts include teaching and leadership charisms will exercise those roles, primarily by hosting, listening and observing those who are participating and profiting from manifold and multiform interpretations and practices and then exchanging that information with the rest of us.

This is how Scripture itself came about, as a collation of hymns, psalmody, prayers, meditative practices, myths, parables, wisdom sayings, narratives, stories, rituals and other traditions. This is how my own tradition's magisterium is conceived as listening to and observing the faithful and then promulgating these hearings and observations to all via the articulation of truth in dogma, celebration of beauty in the cultivation of ritual & liturgy, preservation of goodness in code & law and enjoyment of fellowship in community. This is to say that what we promulgate is the sensus fidelium or sense of the faithful, which is an inherently bottom-up, grass roots activity and not a trickle-down reality, whatsoever. And no hierarchy goes around wily nilly making changes based on ivory tower theological abstractions and constructions. Instead, it involves an indispensable active listening and observing process. Caveat: Note I said that this is how the magisterium is conceived and did not represent that this is how it always works in practice. (Good grief!)

What's the practical upshot of all of this? Well, as our communication vehicles become increasingly peer to peer (p2p), the exchange of interpretations and practices will accelerate and will less and less require institutional channels.

What is so very curious about all of this open-sourcing is that, perhaps counterintuitively, from a practical and pastoral perspective, rather than anarchically and indiscriminately jettisoning the old and embracing the wholly novel, what seems to be emerging is, instead, a radical orthodoxy, a returning to our roots, a retrieval, revival and renewal of our ancient interpretations and practices, an ardent appreciation for all that has been true in our creeds, beautiful in our cults, good in our codes and unitive in our communities. If joy is the infallible sign of the presence of God (Madeline L'Engle), then truth, beauty, goodness and unity are assuredly an indelible sign of the presence of the Spirit.

Although humankind has often lacked much in the way of cosmological knowledge, it has more than compensated for this deficit with an abundance of axiological wisdom. That we move forward rather tentatively in our practical (most vital) affairs suggests that Peirce was more so making an observation rather than a suggestion. That's why this open-source theology doesn't scare me at all. If all the academic tongues were still, the noise would still continue; we rocks and stones, ourselves, will start to sing: Hosanna, heysanna, sanna, sanna, ho, sanny he, sanny ho, sanna!

But, what do I know? I was a neuroendocrinologist in grad school and retired as a bank CEO and never took a philosophy or theology course in my life. I might be wrong. I often get corrected.