RRESPONSES (2)
 
 Asian Theology in a Changing Asia:
 Towards an Asian Theological Agenda for the 21st Century

by Dr Elizabeth Tapia

�Mabuhay� and Good afternoon to all of you! We heard three important and interesting presentations this afternoon. I feel enriched by David, K.C. and Wai Ching. Before I add my response, let us stand up and stretch our bodies (this will also cure my headache!). Breathing... Gathering... Visioning...

TO DR. K.C. ABRAHAM OF INDIA

You emphasized the fact that Asian theologies are contextual theologies. I agree when you said, �Asian theology is people�s theology. It grows out of people�s struggle and sufferings, their stories and myths, their persecutions and protests as well as their sorrows and joys.� You reminded us that the Asian context is changing and changeable. The dominant trends in Asia today (�globalization, struggle for justice and ethnic identities, ecological crises and the demand for new spirituality�) certainly challenge our way of doing theology and our theological agenda for the twenty-first century. Other trends we witness in Asia today are increasing labor migration within Asia and outside Asia, rampant violence (of all forms) against women and children, racism, people�s quest for life�s meaning and meaningful relationships.

I would add that our Asian context is very much related to the global context which is also rapidly changing. Take a look at a �Summary of the World� I recently came across.

�If we could shrink the earth�s population to a village of precisely 100 people... with all the existing ratios remaining the same it would look like this:

There would be:

• 57 Asians, 21 Europeans, 14 from the Western Hemisphere (North & South), and 8 Africans.

• 51 would be female, 49 would be male.

• 70 would be non-white, 30 white.

• 70 would be from other faiths, 30 Christians.

• 50% of the entire world�s wealth would be in the hands of only 6 people, and all 6 would be citizens of the USA.

• 80 would live in substandard housing.

• 70 would be unable to read.

• 50 would suffer from malnutrition.

• 1 would be near death, 1 near giving birth.

• Only 1 would have a college education.

• No one would own a computer.

(As cited in The Women�s Resource Centre Newsletter (June 1996), CCANZ).

By the year 2005, the earth�s population will double; from the present 5.2 billion to 10.5 billion. The Asian continent is and will be the most populous of all. Christianity will remain a minority religion in Asia. The more developed capitalist nations will hold the basic monopolies of power. The twenty-first century might become a century of refugees due to wars, conflicts, political repression and poverty. Yet, it will also be the Age of Women (according to J. Naisbitt�s Megatrends in Asia) and a century of people�s movements and care for Mother Earth. Yes, we need to take seriously our multi-layers of contexts (local, national, regional and global) and be involved in their transformation.

TO DR. DAVID KWANG-SUN SUH OF KOREA

Thank you very much for sharing a socio-biography of minjung theology. It is interesting to note how the 1979 dialogue meeting of a small group of Asian theologians and Korean minjung theologians gave impetus to the articulation of minjung theology. To me it says we cannot underestimate the power of meeting face to face, the role of theological interchange, and spirit of solidarity. This gives much hope to our first meeting here in CATS!

Your realization and confession of unlearning the Western theologies in favor of asking your own questions in your own Korean context makes sense. From you and other minjung theologians, women and men, I have learned that asking political, economic, historical and social questions leads to asking theological ones and vice versa. The questioning leads to solidarity with the struggling people who are the subjects of history and theology.

My questions to you, David, are: What really is the task of a theological educator? How can the church and theological institutions address the problem of patriarchy? What did you mean when you said, Christianity will be �the leading spiritual resource for the historical process of Asian revolution?

TO DR. WONG WAI-CHING OF HONGKONG

Your scholarly paper read at full speed is amazing. I need more time to reread and reflect on all three papers. But I really appreciate your contribution as a young and articulate woman theologian. The post-colonial theory you shared is informative for me. It is refreshing how you analyze power and the power of discourse, knowledge and the domination of categories. Your use of interdisciplinary sources was helpful. However I do not understand and some of your terminology like �metonymized�, �disparateness�, and �hybridity�. I guess I am used to simple storytelling of women�s struggles for identity and justice and expressions of joy. I therefore found it hard to follow some of your discussion.
I agree with you that Asian women must not be portrayed only as victims but also as victors. The gifts and contributions of women to the church, to theology, to the world must be recorded and appreciated. Your critique of subtle patriarchy in the theological writings of some Asian male theologians is well taken.

My questions to you, Wai-Ching, are: How would a post-colonial theory work or not work in a neo-colonial context? Your last statement describes Asianness as a �fictional reconstruction of our identity�... What do you mean by that phrase?

In closing, I see these future tasks emerging from today�s presentation of the theme:

1. We need to develop theological education for the purpose of social transformation;

2. In the midst of our computerized and consumer oriented societies, we need to concentrate on a theology of human and humanizing relationships;

3. We need to document and elaborate the gifts, struggles and contributions of Asian women in theology and other disciplines;

4. In future meetings of the Congress of Asian Theologians, we need to work for equal participation of women and men, indigenous people, Dalits, the minjung, the young and other marginalized groups.

5. We should explore Asian cultures through food, dance, myths, clothing, rituals and festivals, art and drama. These can be the basis for our theological and pastoral reflection, and we need to share our experiences in these areas. We should also explore different forms of Asian spirituality as expressions of our Asian cultures.

I close with K.C. Abraham�s quote... �Embrace Asia in her wholeness and brokenness.� That takes risks and responsibility. Doing theology is power, doing theology is prayer, doing theology is both empowering and costly. Let us humbly offer our theological agenda and may the compassionate Spirit bless our home which we call Asia.