Session 4(b): Interculturalism, Religion and Theology

Session 4B: Interculturalism, Religion & Theology
Chair: Rob Fisher

Interculturalism and Religion
Ram Adhikari
Vice President, World Hindu Federation, Kathmandu, Nepal

Abstract is presently unavailable

Silent East: How Can We Give a Voice to Asian Theology?
Kiyoshi Seko
Department of Ecumenical Theology, Pontifical University of St. Thomas Aquinas, Rome, Italy

In this age of global communication and exchanges, much hope and expectations are given towards the so-called “East-West” dialogue. This is especially true in the area of theology, where the issue of inter-religious dialogue has been taking on an ever greater significance.
Turning our eyes to the East-West relations within Christian theology itself (rather than under inter-religious settings), however, we will be surprised how silent Eastern (or Asian) theology is, and how limited its influence has been, when compared to its Western counterpart, which continues to dominate and exercise “universal” influence over the global academy.
It is in this context that the author seeks to describe how and why this situation of “silent East” and “eloquent West” has come about within Christian theology, and strives, without rushing into a hasty condemnation of the West (and its Eurocentrism), to understand and overcome it.
The author will begin with a sober observation, which proves that Eurocentrism (found in theology as well) is not simply a prejudice or misunderstanding, but is based on a concrete reality of Western dominance (in its social, economic, cultural and intellectual extent) that has to be challenged. This means that a critique of Western/Eurocentric theology will entail a careful examination and reconsideration of the very framework and intellectual apparatus of theology, rather than simply pursuing “political correctness” or “inclusive language” etc. Such an examination will be especially helpful for theology, which has been predominantly a Western product, and is thus conditioned (often unconsciously) in many respects by Western philosophical traditions.
Second, to give a voice to Asian theology is, however, not to violently abolish Western framework and systems, based on nationalistic or fundamentalistic convictions, but rather to equip (Asian) theologians with a different perspective and approach that can be developed from their own tradition, with which they can critically and constructively reconsider their own theology.
The author believes that such an undertaking (of giving a voice to the East) will, in a much wider scope, eventually pave the way for an emergence of a radically different paradigm and perspective that are competitive to the entire system of reason and knowledge of the West.
Thus, Asian theology that is enabled to speak out of its tradition and distinct approach will be more capable of contributing constructively to the future development of theology as a whole.