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Autobiographical World Theology

Published online by Cambridge University Press:  09 September 2014

Kenneth P. Kramer
Kenneth P. Kramer*
Affiliation:
San Jose State University
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Extract

Traditionally, western theologies have been systematic, orthodox, dogmatic, and ecclesiastical. Recently, however, liberal, neo-orthodox, philosophical, and radical theologians have begun to reform the theological enterprise, and in turn to prepare the way for what has been called “world theology.” Whereas the traditional theologian viewed other faith communities as less truthful than his or her own, the world theologian is the Christian, Jew, Muslim, Hindu, or Buddhist who views other theologies and world views non-exclusivistically, and from within the other's viewpoint.

W. C. Smith captures the Janus-nature of this emerging world theology in one sentence—“All theology is self-theology, and yet it must exclude no one.” According to this assessment, today's theological task must be autobiographical (self-theology) and world-oriented (excluding no one). Each person's life-story is significantly related to each other's, for without personal history (autobiographical and biographical) theology reverts to a scholasticism of structures, rules, and restrictions, and without a world-orientation, theology retreats into exclusivistic, specialized edifices, and thereby surrenders any claim to speak to and for all humans.

Type
Editorial Essay
Information
Horizons , Volume 13 , Issue 1 , Spring 1986 , pp. 104 - 115
Copyright
Copyright © The College Theology Society 1986

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References

1 Theology—literally “Theos” (God) and “logos” (word, reason, purpose)—refers to the study and interpretation of God-stories, to faith seeking understanding. Here when I speak of theology and the theologian I am referring primarily to the latter. For an excellent introduction to the pluralistic context of contemporary faith see Tracy's, DavidBlessed Rage for Order (New York: Seabury, 1978).Google Scholar

2 Smith, W. C., Toward a World Theology (Philadelphia: Westminster, 1981), p. 124.Google Scholar

3 Dunne, John S., The Way of All the Earth (New York: Macmillan, 1978).Google Scholar

4 The Documents of Vatican II, ed. Abbott, Walter S.J., (New York: America Press, 1966), p. 662.Google Scholar

5 Ibid., p. 661.

6 Hui-Neng's discussion of one's relation to the sutras is found in Chapter VII, “Temperament and Circumstances,” in the Platform Sutra.

7 Prabhavananda, Swami, The Sermon on the Mount According to Vedanta (Hollywood, CA: Vedanta Press, 1964), p. 15.Google Scholar

8 John 1:1-2.

9 Mandukya Upanishad, 1.

10 Tao Te Ching, trans. Waley, A. (New York: Grove, 1958), no. 62.Google Scholar

11 Corless, Roger, The Art of Christian Alchemy (New York: Paulist, 1981), p. 5.Google Scholar

12 Matthew 18:1-4.

13 Matthew 6:25-29.

14 1 Corinthians 2:9, 11.

15 Chung-Yuan, Chang, Original Teachings of Ch'an Buddhism (New York: Vintage, 1971), p. 49.Google Scholar

16 Philippians 2:6-8.

17 Matthew 13:11.

18 Kadowaki, J. K., Zen and the Bibie (London: Routledge & Kegan Paul, 1977), p. 121.Google Scholar

19 Graham, Dom Aelred, Zen Catholicism (New York: Harcourt Brace, 1967), p. 133.Google Scholar

20 Johnston, William, Christian Zen (New York: Harper & Row, 1974), p. 64.Google Scholar

21 Mark 4:26-27.