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.
