A Theological reflection on Ecumenism as Intercultural Theology

Introduction:

             Theology can only be done interculturally when we want Christian unity. This might be the point of the author about his topic on ecumenism as intercultural theology. There can be no other way. Even Christianity’s early years, it was developed in  the assimilation and appropriation of terminologies and concepts of the Greek Philosophy and Christianity from an indigenous Jewish faith. The exceptionality of the symbiosis between faith and the thinking, language, and actions has marked the emergence of new cultural forms. Based from this analysis, may be the author tried to conceptualize the same point in relating it to other countries of other cultures. Then, how are we to promote ecumenism into the variety of cultures? Moreover, it is a question of how Christian values is shared in different cultures.

Body:

            (See)  In the time of modernity, post-modernity, and globalization some realities relays us the message of the inconsistencies of Christian values to cultures in particular places. For example in African culture, a man having too many wives or concubines is allowed yet Christian values are in conflict with what it demands.  There’s likely a dichotomy between the Christian faith values and the humanly constructed cultural world. Another is the political culture of Philippine government. Politicians are commonly faithful to the liturgical activities of the Church yet remained corrupt, which is a depiction of a great rift between spiritual life and ethical life. The author also had a radical question on the fiction of universalism in term of the necessary expression of marital fidelity. Moreover, other Christian denominations had bypassed doctrines and ecclesial structures in dealing with Christian unity based on culture by focusing themselves to the basic needs of the people. Other Christian denominations attract more believers than Catholics by simply promising the people of solving their problems on food, educations and the like.  

(Judge) I think, Hogan and May, thought of culture not only as traditions but also of the present life situations of the people – poor, farmers and criminals and etc.. Other Christian denominations have been successful in luring the people to be united with them and join their groups. The problem of modernization and globalization has worsened the situation and it allowed the people to go to them seeking for refuge, which they can’t find in the Catholic Church. Since Theological insight is imbedded culturally, thus, it’s easy for them to penetrate their faith to the poor people. This is the developing fact of the present world, which we can’t deny. Now, the search for theological understanding is pursued by individuals who belong to situated communities that themselves are internally differentiated, open, and changing not monolithic, detached or immutable.

(Act) Ecumenism is now grounded under the above circumstances and shows us the idea to have a “shared value in the pursuit of shared future”. The challenging task now is how are we to promote Christian unity or ecumenism amidst doctrinal differences and cultural disparities. I take the suggestions of the writers, which is to have a shared value and now what is left for us it to identify those values that we share in common culturally.

Conclusion:

            Thus, I say that Christian unity is still possible through intercultural dialogue by way of ecumenism. Ecumenism is at first a study of intercultural dialogue other than inter-religious and public. Intercultural theology deals with the humanly constructed cultural worlds.