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News #173
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ASIA UCAN Document - 'Contemporary Asian Theologies: Some Emerging Perspectives and Future Prospects' Posted: 25th January 2005
PORTO ALEGRE, Brazil (UCAN): Distinct theological traditions in Asia challenge traditional theology, according to Father Felix Wilfred, an Indian theologian. University of Madras, India The purpose of this presentation is not to survey the development of Asian theologies, but to highlight certain emerging perspectives. The second part of the presentation will discuss some of the challenges and future direction of Asian theologies. The presentation is limited to the situation of South Asia, East Asia and North East Asia, and does not include West Asia (the Middle-East). Part I: Perspectives 1. The emergence of a subaltern perspective in theologising: This is evident in such theologies as the Minjung theology in Korea, the Dalit theology in India, and the tribal and indigenous theologies in different parts of the Asian continent. These show the importance of traditional resources to challenge the situation of oppression and marginalization of the Asian poor. In particular, the subaltern religious experience serves as an important point of reference to challenge the religiosity of the dominant, and use of the same to justify their power and privileges. The subaltern perspective informing contemporary vanguard Asian theologies implies also a re-interpretation of history. The subaltern perspective offers a very stimulating approach to the mystery of God, Jesus Christ, the Spirit, the Church and the understanding of salvation, grace, sacraments, etc. 2. Critical Perspectives on economy, environment and the political order: It is well-known that Asia is seen as the fertile field for the flourishing of neo-liberal economy and a support to the project of globalisation. Contextual Asian theologies in different countries continue to critically reflect upon this situation, and the impact of the ruling economy and model of development on the poor, women and other vulnerable groups. In collaboration with several groups and NGOs involved for the protection of the environment, Asian theologians seek to respond to the crisis of nature. The recent tsunami catastrophe has become a fresh occasion to pursue further the critique of the overexploitation of nature and its destruction With reference to the political order, Asian theologies are critical of the empire, and the authoritarian ways of their respective states, with growing violation of human rights. The relationship of religion to the state and the public order is an issue which requires further exploration specially in regard to Christianity, since it represents numerically a small minority in most Asian countries. 3. Moving to new frontiers in the theology of religions: The emerging Asian perspectives on this issue have become the bone of contention and object of much controversy. Asian theologians see theology of religion as an integral part of the process of theologising, and as a result the various themes of traditional theology are viewed in a new light. Asian theologians point out the complete misunderstanding of their project by the instances of the official Church, and many western theologians. The radical character of the Asian theologies of religion which challenges some of the presuppositions of the traditional theology, is bound to contribute to a thoroughgoing reinterpretation of Christianity and its future. The practice of dialogue from which these new theologies of religion nourish themselves is intimately related to the praxis of liberation pursued jointly by peoples of various religious traditions. Attempts are made to bring closely the theology of religion and the praxis of liberation. 4. New Perspectives on Christian Mission and Engagement: The Asian reflections in the past few decades (have) made substantial contribution in rethinking the whole traditional approach to mission and Christian engagement. This was made possible when Asian theologians began to ask critical questions about the traditional understanding and practice of mission and conversion in multi-religious societies. Enquiries and studies among the Christians of mainline Churches has revealed that the number of people adhering to a traditional understanding of mission, conversion, etc. is becoming ever smaller. 5. Feminist Perspectives in Theologising: Feminist theology has created greater awareness about the oppression suffered by women both through tradition and modernity and globalisation. Reading in the light of the Scriptures Asian feminists have unmasked those symbols, institutions and attitudes and ideologies that have served to legitimise their subordination in Asian societies. Asian feminists have, on the other hand, drawn from the Asian universe of symbols, images and myths that contribute to their liberation. Conclusion: On the whole we find in Asia the development of a method in theology that is contextual, inter-disciplinary and inter-religious. Whereas the western modern theology has rightly placed accent on historicity and historical consciousness, what Asian theology has done is to emphasize the dimension of space, context. There is not only the chronos or time dimension in theology (to remember "Sein und Zeit" of Heidegger) but also the topos. This is what Asian theology, and Third World theology at large, has brought to the fore in the past few decades. Part II: Challenges and Future Directions Asian theologies face also a lot of challenges -- that makes theologising a very exciting enterprise. Let me simply point out just three aspects of these challenges facing (them) which will indicate also the future direction or trajectory of Asian theologies. 1. Creation of trans-confessional communities: Every religious tradition fosters through its scriptures, symbols, rituals, etc. the cultivation of its own community, which can be called the confessional community. But the challenge today in Asia, as well as in the larger world, (is) creation of communities that will transcend the confessional boundaries. I am not advocating abolition of confessional communities. They do have a place. But this place is to be understood in the dialectics of the particular and the universal. The confessional community has at the same time the obligation to create the larger community beyond the confessional boundaries. This is an important challenge to the Christian community in Asia, which though numerically small in terms of confessional identity, is called upon to create the larger and ever more comprehensive and inclusive communities, struggling together for greater justice, social equity -- in short for a different world. Asian theologies need to assist in this process. 2. Learning the Art of Negotiating the borders: This may not be easy for any theology that grows up within the dogmatic confines. Asian theology should reflect the ethos of Asian life and practice, which is a matter of negotiation of borders constantly and at all levels. This has been so ingrained in the Asian cultures, traditions and civilizations. The learning of this art should be so natural for Asians for whom theology cannot be simply a system of thought, but truly an art of relating to nature, universe, to others and to oneself, and relating all these and constantly commuting from one to the other. 3. The Dialectics of Prophecy and Rootedness: The third challenge as I see is one of being faithful to the two dimensions of Christianity -- the prophetic and the incarnational. The history of mission in the past has shown that Christianity, claiming to be prophetic, forgot about the necessity of rootedness if this prophetism is to have significance. The prophetic power of Asian Christianity is commensurate to its ability to root itself deeply in the soil. There is a dialectic here between these two important dimensions. Asian theologies could assist in this process of living both prophecy and incarnation. Conclusion: Theology should support the Asian quest and journey, which cannot be done by simply presenting "the given," "the defined". The Asian quest leads to a complete re-interpretation of Christianity and its significance through a creative re-appropriation. The relevance and significance of emerging Asian theologies will depend upon the extent they are able to respond to the Asian quest at all levels. Article Source: UCANEWS |