Book Reviews
Identifieur interne : 000535 ( Istex/Corpus ); précédent : 000534; suivant : 000536Book Reviews
Auteurs :Source :
- Exchange [ 0166-2740 ] ; 2005.
English descriptors
- KwdEn :
- African culture, African women, Batak people, Book ends, Brill, Case studies, Centrum iimo, Century christendom, Church leaders, Cinema, Evangelicalism, Exchange exchange, Faith communities, Great reformers, Hermeneutics, Houtepen, Human life, Intercultural, Intercultural hermeneutics, Intercultural perspective, Intercultural theology, Isbn, Isbn price, Jewish tradition, Koninklijke, Koninklijke brill, Latin america, Leiden, Liberation theology, Mainline protestant churches, Martin luther, Missiology, Modern science, Next article, Other hand, Pastoral care, Power equations, Practical resources, Roman catholic church, Roman catholicism, Same time, Second part, Truth question, Utrecht, Utrecht university, Various tensions, Wijsen, World cinema, World council.
- Teeft :
- African culture, African women, Batak people, Book ends, Brill, Case studies, Centrum iimo, Century christendom, Church leaders, Cinema, Evangelicalism, Exchange exchange, Faith communities, Great reformers, Hermeneutics, Houtepen, Human life, Intercultural, Intercultural hermeneutics, Intercultural perspective, Intercultural theology, Isbn, Isbn price, Jewish tradition, Koninklijke, Koninklijke brill, Latin america, Leiden, Liberation theology, Mainline protestant churches, Martin luther, Missiology, Modern science, Next article, Other hand, Pastoral care, Power equations, Practical resources, Roman catholic church, Roman catholicism, Same time, Second part, Truth question, Utrecht, Utrecht university, Various tensions, Wijsen, World cinema, World council.
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DOI: 10.1163/1572543054068532
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ISTEX:D9E42542DAFDC3A6A4F5617CE206DCC111A1388ALe document en format XML
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<p>© Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl BOOK REVIEWS I.A. P , B. H , M. M (N ’ M ), African women, HIV/Aids and Faith Communities , Pietermaritzburg: Cluster Publications 2003, 290 pp., ISBN 1875053425, US $ 14.00. The Circle of Concerned African Women Theologians has published yet another book. It is the fi rst in a series on HIV/Aids, the written result of the 2002 International Circle Conference in Addis Ababa on Sex, Stigma, Women and HIV/Aids. The book is divided in three main parts. Part I deals with ‘Re-reading the Bible’, part II is called ‘Challenging Faith Communities’ and Part III discusses ‘Practical Resources for Faith Communities’. In Part I biblical stories such as the story of Naaman, of Jairus’ daughter and the woman with an issue of blood are re-read in the perspective of HIV/Aids. The aim of the re-reading is to plead for a more human treatment and loving understanding for HIV/Aids patients and their families. Of special interest is Patricia Bruce’ article on virginity in the OT with parallels to virginity testing in KwaZulu Natal. The second part of the book discusses the attitudes of faith communities towards HIV/Aids patients and people living with Aids (PLWA). The contributions demon- strate that the attitudes of the churches and their reticence and anachronistic atti- tudes towards sexuality, contraceptives and HIV/Aids have contributed to the spread of the epidemic. Madipoane Masenya in her article ‘Trapped between two canons’ shows how both African culture and Christian teaching have underscored the subordination of women and their bodies in marriage, telling them to remain faithful even to the extent of exposing themselves to unprotected sex with husbands who are known to have (had) extramarital a ff airs. Elisabeth Chauke gives some poignant examples of women who through cultural and Christian regulations have become HIV positive. She cites the case of a 25 year old, called Sylvia, who was asked to go and care for the children of her deceased sister. After a while her brother in law forced himself on her, leading to pregnancy and marriage. Not until the man died, it became clear that both Sylvia’s sister and the husband had died of Aids. By that time Sylvia herself was already infected. Part III of the book gives practical resources for faith communities. Christina Landman has a touching and challenging article on pastoral care, whereas Musa Dube and Lusy Kasyoka Kithome give suggestions for HIV/Aids curricula for theological institutions and theological education by extension respectively. The book ends with an article of Betty Govinden on liturgical suggestions for cele- brating and lamenting in faith communities with people who live with and have HIV/Aids. African Women, HIV/Aids and Faith endeavours to do various things. First of all the book wants to show the complicity between the spread of HIV/Aids, Christian morality and African culture. Secondly the book wants to eradicate all notions that HIV/Aids is linked to loose morals and can be seen as punishment from God. Thirdly, the book challenges the faith-communities to be prophetic com- munities of healing and love, in the fi elds of preaching, teaching and pastoral care. The undertone of the book, despite the many shocking stories and examples given, is one of hope, underscoring Brigitte Syamalevwe’s statement, mentioned Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 167</p>
<p>168 © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl 1 Jan Hes, In de ban van het beeld: een fi lmsociologisch-godsdienstsociologische verkenning , Assen: Van Gorcum & Comp. NV 1972, p. 76. in the introduction (p. xii): ‘I am not a statistic, I am a woman , living with HIV/Aids . . .’ It is a book about people living with Aids, people who are in need of love and care and attention. This makes the book well-worth reading. The spirit of the book is probably best captured by the poem of an anony- mous grade eleven student from South Africa, cited on page 269 of the book. Aids is so limited It cannot cripple love It cannot shatter hope It cannot corrode faith It cannot take away peace It cannot kill friendship It cannot shut out memories It cannot silence courage It cannot invade the soul It cannot reduce eternal life It cannot quench the spirit Our greatest enemy is not disease But despair. — M F , Centrum IIMO, Utrecht, The Netherlands. S. B P (ed.), Representing Religion in World Cinema: Filmmaking, Mythmaking, Culture Making , New York e.a.: Palgrave Macmillan 2003, 272 pp., ISBN 1 4039 6051 8, price US $ 24.95. J V (ed.), Weltreligionen im Film , Film und Theologie 3, Marburg: Schüren Verlag GmbH 2002, 268 pp., ISBN 3 89472 369 9, price € 19,80. Cinema has a large impact on religion. As S. Brent Plate, editor of the fi rst book Representing Religion in World Cinema explains, a movie can create a new cult. He refers to the emergence of a cult for the new Hindu goddess Santoshi Maa after the release of the feature J S M (Vijay Sharma, 1975) in India. People working in mission also know that fi lm can exercise large impact. Since the fi rst decades of the 20th century missionaries in Asia and Africa made use of movies, although the leaders of their churches rejected cinema. These two books show that times have changed, and many of the church leaders have altered their attitudes as well. The Dutch cinema expert Jan Hes pointed out that the resistance of the church leaders and church members was strongly connected with their consciousness that movies socialised patterns di ff erent from theirs. Acceptance of cinema was often related with the expectation that it could be used in socialising and inculturating their own religious patterns.’ 1 Both books have a general religious backdrop. They discuss the relationship between cinema and religion in various situations within various religions. Therefore not all contributions are of importance for students in mission. Nonetheless the fi rst book contains a few interesting studies. One of them is ‘My Story Begins Before I Was Born’ composed by Judith Weisenfeld. She deals Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 168</p>
<p> 169 with D D ( Julie Dash, 1991), a movie dealing with the expe- riences of an African-American family, in particular those of the women in it. These experiences are very penetrating and recall the heritage of Africa. They urge the women to come to a new view of reality. As a result they question the paradigm of Western rationality as well as the beliefs of Western Protestant Christianity. Thus the motion picture makes the audience conscious of the problems that can emerge within people deriving their views on life from two di ff erent reli- gious sources. The lesson is that is impossible to deny one of them. The second contribution of interest is ‘Pentecostalism, Property, and Popular Cinema in Ghana’ written by Birgit Meyer. She points out that the Pentecostal churches of Ghana make many videos and DVDs. The character of the movies shown through these media is very speci fi c. They deal with the daily problems of the people, problems of marriage, problems of success in business and in society, but also with the impact of evil powers. In addition they o ff er a certain view of modernity. Modernity is good, but modernity is at the same time full of tempta- tions and seductions. These operate mainly through the desire for sex and money. A prosperous way of life is depicted as beautiful and desirable, yet dangerous because of the seductions that come with power and success. In the midst of these problems women turn out to be the positive heroes as well as the pastors. Men appear to be subject to these seductions and therefore also to manipulation by occult forces. Many Ghanaian Pentecostal churches make use of old cinema the- atres, which in the 1960s and 1970s were used by government to show fi lms pro- moting modern life and modern science. Nowadays the churches are holding religious services in these buildings. Often they show movies as well. Thus the context wreathes them with a garland of progress. The message of the context is: the faith preached by these churches will undoubtedly endure in the future. The second book, Weltreligionen im Film (World Religions in Cinema), is written in German, this is unfortunate as the majority of the contributions deserve a wider readership. The book starts with a part discussing the themes of religion and vio- lence and of the resistance of mass media within a number of religions. Thereafter the chapters of the book discuss fi lms in the context a certain world religion. Two contributions deal with Christianity. The fi rst, ‘Jesus im Plural’ ( Jesus in Plurality) written by Reinhold Zwick, explains that the personality of Jesus in cin- ema is always a concentration point of human thinking about reality. He does not only refer to the movies that give a ‘historical’ portrayal of Jesus, but also to the gimmicky animation fi lm T M M — T S J (Stanislav Sokolov and Derek W. Haynes, 2000). In his opinion many of these fi lms are connected in the message that Christianity is a community following its Lord in his unconditional solidarity with the su ff ering, his forgiveness and his tolerance, while confronting the secularising world with an apocalyptical horizon in which some of these fi lms also threaten the audience with punishment, retaliation and judgement. The next contribution ‘Spuren der Endzeit im Kino’ (Traces of the End of the World in Cinema), which is composed by Charles Martig, discusses various movies on the apocalyptical perspective they o ff er. Films, such as T M (1999), E D (1999) and T D A (1983) depict the end of the world as an explosive movement initiated within social and ecological reality. These images, however, can also refer to a psychological disaster. Thus the experienced decline of the world becomes a purifying fi re. Studies of cinema are always interesting for they give an insight in the world we are living in. Filmmakers mostly wish their movies to become box-o ffi ce hits. Therefore they need to reckon with the feelings and the expectations of the audiences. Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 169</p>
<p>170 A Protestant minister working in Eastern Germany once said that in a secu- larised society a fi lm is often a good base for a dialogue on the most important, but often also most hidden views on life and beliefs. And perhaps it is more fruit- ful to see some Indian fi lms about Rama or Krishna than to read a number of books about these divine personalities. — F L. B , Centrum IIMO, Utrecht, The Netherlands. B S (ed.), Missions, Nationalism, and the End of Empire, [Studies in the history of Christian missions] , Grand Rapids et alii: Eerdmans 2003, 313 pp., ISBN 0-8028-2116-2, price US $ 45.00. This book is the result of a symposium organised in Cambridge (UK), 6-9 September 2000, about ‘Missions, Nationalism, and the End of the Empire’. It contains 13 of the 40 lectures presented at the conference. The central issue was the contri- bution of colonialism and anti-colonialism to the progress of Christian awakening in the Third World. In addition oblique attention was paid to the growth of non- Christian religions such as Islam, Hinduism and Buddhism in the First World. The volume opens with the contribution of the well-known Roman Catholic missiologist and historian Adrian Hastings, who passed away in 2001. He asserts that the French anti-clerical authority was said to have taken as a guideline for its outward policy that ‘anti-clericalism was not meant to be exported’. The French were not the only ones, however. The Portuguese, Belgian and English mission- aries and bishops were fond of leaning on the colonial authorities as well. Not to forget the Germans, who, perhaps due to this attitude, lost all in fl uence on their mission areas after the fi rst World War. According to Hastings it was the World Council of Churches that incited the missionary organizations to take a more open- minded attitude towards the independence movements. With that, the organiza- tions gave also the bene fi t of the doubt to church leaders of whom some later had more than great sympathy with communism. Hastings delicately points out that the Americans still have great di ffi culty separating mission from politics and even today boast that they are ‘exporting the American Gospel’. The next article written by Hartmut Lehmann elaborates on the German mis- sionary attitudes and feelings in 1914-1918 and afterwards. It o ff ers a short pre- sentation of the history of German missiology and closes with a delineation of the tragedies of the many hundreds of returning missionaries and their families. The German churches did not o ff er any spiritual guidance nor did they recognise their social evil. During the Nazi period many of them opted for the Deutsche Christen (movement of German Christians), but there were some prominent personalities originating from missionary circles in the Bekennende Kirche (confessing church) as well. Richard Elpick relates about the history of mission in South Africa in the same spirit. He shows that it was the missionaries and their organizations that initiated the separation of races and came out with materials supporting the policy of apartheid. Subsequently the missionaries and churches were no longer able to exert any in fl uence to promote a humanisation of racial relationships; many missionar- ies even felt powerless to do anything. In the past mission has contributed considerably to national awakening in Asia by spreading Western education and implementing social programs. Judith M. Brown, however, asserts that the Indian church degraded to a minority position after the attainment of independence. The state got a strongly, even almost exclu- sively Hindu character. The missionary contacts of the church with minority groups © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 170</p>
<p> 171 and outcasts did not contribute to high esteem as well. According to Ka Che Yip the same had taken place in China, although there anti-Christian voices dominated at the time the People’s Republic emerged. Furthermore it is interesting to listen to Daniel H. Bays’ report of Chen Chonggui’s often lonesome and dangerous journey through the squeezing political structures of China keeping alive the human and social perspectives within the Christian congregations. The book makes evident that the young churches were not yet ready to exert decisive in fl uence on the new political relations. Many churches remained on the margins of the political system, but due to the support of Western donors they were capable to go public in the fi eld of education and social welfare. Thus, Ogbo U. Kalu argues, the West exchanged its ideal of Christianity, civilization and com- merce for a program of pure technical help. It is, however, questionable whether this, as Kalu wishes to let us believe, explains the growth of evangelical move- ments as a form of ‘pneumatic protest’. The exclusively positive description of the activities of the Moral Re-Armament in Africa by Philip Boobbijer as a work of peace, reconciliation and welfare raises questions as well. Unfortunately the volume has omitted the developments in the francophone countries. — J S , Zwolle, The Netherlands. G C and J F Z , in co-operation with E B (ed.), Appel à Témoins, Mutations sociales et avenir de la mission chrétienne , Paris: Editions du Cerf 2004, 214 pp., ISBN 2-204-07358-X, price € 19.00. During its ten-year existence the Association Francophone Oecuménique de Missiologie (Ecumenical francophone association of missiology — AFOM) has pub- lished a number of impressive studies in the fi eld of missiology, among them a missiological encyclopaedia and a reader of important ecumenical texts. The home country of the members of AFOM is not only France. They come from Switzerland, Belgium, the Netherlands and Africa as well. For this book printed in 2003 ten authors were asked to give their views of the contributions of the churches to some burning issues in society. Eight others were asked to give their reactions and to add their own opinions as a kind of counterpoint. Each of them wrote from a di ff erent discipline, such as medicine, economy, the world of the media, as well as various theological disciplines includ- ing ethics and practical theology. Felix Moser and Jean-Daniel Causse start with a picture of the situation of the Protestant congregations in Switzerland and France. Due to the disappearance of the existing pattern of living in a village or city quarter in which every-one is working, growing up, maturing and becoming old together, the congregation has entered into a crisis. The old attitudes are replaced today by an awareness expressed in the concept of ‘mutual belonging’: every-one of you belongs to another, just as you belong to Christ, without any compulsion and with preservation of your own faith identity. Nonetheless you have to remain on route missionarily together: the others outside and on a distance of the church teach you to recover from ‘narcissist’ forms of believing. A number of medical specialists, including Didier Saccard, deal probingly with the problems of human life in the light of the issues of in vitro fertilization and euthanasia. While many individuals are looking for immortal happiness, they point to the vulnerability of human life. Their Christian testimony consists of respect and love for the recovery and protection of temporally and socially limited human existence. To heal means ‘to learn to live di ff erently with the pain and the fear © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 171</p>
<p>172 which never will disappear, as you will not recover from your wounds, but from the reactions causing wounds, such as vengefulness and envy. Only the faithful experience of a merciful and loving God can guide to real recovery’ (100). In the same probing way the other authors react from their own specialities. They answered separately on the question how the church still can be mission- ary. The editors combined these reactions to a summarizing conclusion. It is not the task of the Christians to construct a social stronghold, but to co-operate with others and to build bridges to other persons nearby and far away. Courage and creative insight are needed to be missionary and active in di ff erent social contexts. On June 4, 2004 this fascinating book was presented for the fi rst time in Paris at a round table dialogue of representatives of the churches and journalists of the ecclesial and neutral press, including Le Figaro . Who will follow this enthralling initiative of studying, publishing and consultation? And when? — J S , Zwolle, The Netherlands. A M G , The Future of Christianity , Blackwell Manifestos, Oxford et alii: Blackwell Publishers 2002, 172 pp., ISBN 0-631-22815-2, price £ 16.99. Although Alister McGrath wrote his book on the future of Christian religion in a fl uent style, he is fully aware of the problems and pitfalls of composing a vol- ume like this. He starts with elaborating on the dangers by referring to those writ- ing similar books to fi nd out afterwards how wrong their predictions were. He gives two examples. When he would have written his book in 1800, he might have predicted the fall of the Roman Catholic Church. At the time the Roman Catholic Church was rendered harmless by the French Revolution and the Napoleonic wars. In 1900 he would probably have predicted a golden future for the mainline Protestant churches. Both of these predictions proved to be untrue. Therefore McGrath makes some reservations. After this, however, he seems no longer feel any restrictions. In a sweeping style he paints his own painting of the development of Christianity in the 21st century. First he stresses that the main area of future Christianity is no longer situated in Europe, but in Africa, Asia and Latin America. So the heart of Christianity will move to the South. Subsequently he explains that in his view four currents will exert major in fl uence in 21st century Christendom. The fi rst of these is Roman Catholicism. In a remark- able way Roman Catholicism was able to recover from its disastrous position at the beginning of the 19th century. In the 20th century the progress made during the previous century was enhanced by the decisions of the second Vatican Council, which modernised this church radically from a hierarchically order society to a community of believers. Despite contemporary problems due to child abuse by the some members of the hierarchy, the Roman Catholic Church will ‘continue to be the major player in global Christianity in the next century’. The second important player is Pentecostalism, according to McGrath the main competitor of Roman Catholicism nowadays. Its strongest quality is its narrativ- ity. ‘Pentecostalism is communicated in stories, testimonies and songs’. The growth of this type of Christianity is the fastest today, so it will probably numerically become largest current in 21st century Christianity. The third main factor is Evangelicalism. It is the successor of Christian Fundamentalism, but unlike its predecessor it was not dominated by a spirit of belligerence, anti-intellectualism and cultural separationism. Its representatives, including Billy Graham, wished to communicate the basic beliefs of the movement © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 172</p>
<p> 173 in a more sensitive, intelligent and culturally interactive manner. In his de fi nition of this current McGrath follows the British scholar David Bebbington, who pre- sented four distinctive hallmarks: 1. conversionism; 2. activism; 3. biblicism; and 4. crucicentrism. Nowadays this type of Christianity is expanding substantially in Africa, Asia and Latin America. The fourth important factor is Eastern Orthodoxy. This type of Christianity went through a period of harsh oppression in Russia, but comes to life again now the communist dictatorship has disappeared. In Turkey and in the Arab world it is still pressed by the dominance of Islam. In the meantime many Orthodox Christians have moved to America and Western Europe, where the church is experiencing the beginning of a new period of fl owering. The Eastern Orthodox churches are praying churches. That is their power. The great losers are the mainline Protestant churches. Where they dominated Christianity at the beginning of the 20th century, they are dwindling away at the end of the same century. So McGrath concludes that Protestantism will disappear. This is a very remarkable conclusion. It makes clear that McGrath sees such large di ff erences between Protestantism and Evangelicalism that Evangelicalism is no longer really Protestant. It is true that during the 20th century there has existed great opposition between the leaders of the mainline Protestant churches and prominent Evangelicals. The reason is that a majority of the church leaders were largely in fl uenced by the dominant trend in Western theology, which tried to bring Christian belief in accordance with modern science and modern academic thought. But is that su ffi cient to deny Evangelicalism its Protestant character? When the beliefs of Evangelicalism are compared to the beliefs of Martin Luther and John Calvin, two of the founders of Protestantism, the di ff erence between Evangelicalism and Protestantism is much smaller. More than that, many European and American Evangelicals will not accept too much di ff erence between their beliefs and those of the great Reformers. It is revealing to compare the views and attitudes of Martin Luther with the four criteria mentioned by Bebbington. Ad 1. conversionism: Luther experienced a deeply felt conversion before he started his struggle for a reformation of the church. Ad 2. activism: it cannot be denied that Luther was a very active Christian. Ad 3. biblicism: Luther was convinced enough of the importance that every Christian would know the contents of the Bible that he spend many years to translate the Holy Scripture into German, his mother tongue. Ad 4: crucicentrism: one of the most important characteristics of Luther’s theology was its accentuation of Jesus’ su ff ering at the cross. Luther’s theology is very often typi fi ed as a ‘theologia crucis’. Therefore, it is almost impossible to sep- arate Evangelicalism from Protestantism. When someone does so, it is because he attaches too much value to the con fl ict between the theologians of the mainline Protestant churches and their Evangelical opponents. The base of Evangelicalism is Protestantism. It is even questionable whether Pentecostalism is totally released from Protestantism. The most important elements of Pentecostal theology are rad- ically stamped by the theology of the great Reformers of the 16th century. Although I can agree with McGrath’s view that the heart of Christianity moves to the South and that Evangelicalism and Pentecostalism will play a major role in 21st century Christendom, I cannot believe that this means the fall of Protestantism. On the contrary, in the 21st century Protestantism will prevail, but in another form, as both Pentecostalism and Evangelicalism are further developments of this so important current of Christianity. The Future of Christianity is an inspiring book, but in the fi rst place to ask one- self about one’s own view of the future of this belief. — F L. B , Centrum IIMO, Utrecht, The Netherlands. Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 173</p>
<p>174 M A. O and H M. V (eds.), One Gospel — Many Cultures: Case Studies and Re fl ections on Cross-Cultural Theology , Amsterdam – New York: Rodopi 2003, 251 pp. ISBN 90 420 0897 0, price € 52.00 or US $ 70.00. For some decades it has been accepted that understanding of the gospel is deter- mined by a speci fi c context. If contextuality is accepted, one must accept the legit- imacy of di ff erent interpretations of the one gospel, and thus plurality. Once plurality is accepted, the quest for appropriate criteria for the contextual inter- pretation of the gospel comes in. Last but not least, there is the question of the nature of unity in the universal church. The papers included in this book address these questions in a contextual and comparative way. They are the outcome of a study project of the World Alliance of Reformed Churches. The book comprises nine chapters, an introduction and a conclusion. Speaking from the Metropolitan, multicultural context of Singapore, Yeow Choo Lak shows the necessity for Asian theologians to move beyond the works of scholars as Niebuhr, Tillich, Brunner, Wicker, Pannenberg and Henry, and to fi nd resources within Hinduism, Taoism, Confucianism, Buddhism. He looks at culture from a ‘Christ in culture’ perspective and develops a cross-cul- tural hermeneutics in the light of the ‘Critical Asian Principle’. Mercy Amba Oduyoye deals with the relation between gospel and culture from an African Woman’s perspective. On the one hand she pleads for an inculturation based on popular Christianity, on the other hand she does not romanticize inculturated Christianity. It must be looked at from the perspective of justice, humanity and equality. Hendrik Vroom deals with the issue of secularism in Europe. After ana- lyzing the roots of the relativization of faith, he discusses two issues for the church in the European context, the separation between church and the state and plu- ralism. Vroom does not see this new position of the church as a set back, but rather as a missionary challenge. Joseph Small speaks of the crisis of identity and the crisis of relevance that the church is involved in today. He shows how the Church in North America has become disestablished. The way out of the crisis according to him is going back to the Bible. He pleads for a cross-cultural read- ing of the Bible, using the hermeneutics of suspicion developed by Ricoeur. Thomas Thangaraj o ff ers a Saiva Siddhantic perspective of the Guru as an Indian way of speaking of Christ. But he also modi fi es the speaking about Christ as guru by adding the quali fi er ‘cruci fi ed’ to ‘guru’. From this ‘guru-Christology’ he dialogues with other Indian and global theologies. Heup Young Kim o ff ers another Asian interpretation of Christ, re fl ecting on the Christology of Ryu Young-mo, who sought to understand Christ through the concepts of the Tao. Showing that the insights of Ryu were not always acceptable to the Korean Churches, they never- theless o ff er a Korean way of looking at Christ. Likewise, Kim is also critical of some of the ways in which Confucianism is practiced today. H. Russell Botman brings the reader back to the African context. She looks at the gospel — culture relation in the light of South Africa’s ‘journey with apartheid’. She shows that African theologians must be critical of culture also and calls for a ‘reconciling hermeneutic of the gospel and culture discourse in South Africa’. Christine Lienemann-Perrin explores cross-cultural hermeneutics using the experience of the World Day of Women’s Prayer. The experience shows how women cope with unity in diversity, strangeness and even con fl ict. She concludes with the contri- bution of gender relations and ecumenical dialogue to intercultural hermeneutics. Marcella Althaus-Reid brings the reader fi nally to a Latin American context. She shows how the completely marginalized people of Latin America’s big cities have appropriated Christ and read the Bible. By doing so she also questions the suit- © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 174</p>
<p> 175 ability of conventional theological paradigms, including liberation theology. Hendrik Vroom concludes the volume by bringing together the discussions that arose out of the papers. He discusses various meanings of intercultural hermeneutics and contextuality, by clarifying the concepts. Lastly, Vroom brings up the issue of unity and sharing and concludes by saying that what is needed is a unity that requires community, dialogue and mutual accountability, unity that does not preclude di ff erence but embraces it. In the growing stream of books on cross-cultural studies in theology, this is certainly one of the better ones. It o ff ers a balanced view and makes an excellent reading. Though the case studies re fl ect a huge variety of con- texts and experiences, the introduction and the conclusion guide the reader through the many issues involved in cross-cultural hermeneutics and theology. The rela- tion between exegesis and hermeneutics should have been elaborated further. — F W , Nijmegen, The Netherlands. M F , M D and A H , Towards an Intercultural Theology: Essays in honour of J.A.B. Jongeneel , Zoetermeer: Uitgeverij Meinema 2003, 214 pp., ISBN 90-211-7031-0, price € 30.00. The book Towards an Intercultural Theology is a collection of 15 articles (including a biography and bibliography of J.A.B. Jongeneel) that were compiled as a Festschrift for Professor Jongeneel, who worked as a missionary in Indonesia and later as professor of missiology at Utrecht University. The book has not been brought out with the sole purpose of honouring Professor Jongeneel, but it also ful fi ls the academic purpose of contributing ‘to the on going re fl ection on the need for an intercultural theology and for intercultural hermeneu- tics.’ (p. 10). With this end in mind, the editors have sought to bring together di ff erent voices from over the world as well as di ff erent theological perspectives as contributors to this theological task. However, one has to admit that the book still holds a European perspective on the topic. The book itself begins with a biography of J.A.B. Jongeneel written by Tom van den End. The fi rst article in the book, authored by Anton Houtepen, Professor of Intercultural Theology at Utrecht University, is entitled Intercultural Theology: A Postmodern Ecumenical Mission . In it, Houtepen argues that intercultural theology brings together missiology and ecumenics using the tools of modernity. Outlining the developments in missiology and ecumenics in the later part of the 20th cen- tury, Houtepen argues that intercultural theology is at once both a synchronous and a diachronous process. Houtepen’s paper is essentially prescriptive and it charts the direction that he believes that intercultural theology should take. To Houtepen, intercultural theology is the new paradigm for mission. In absolute contrast to the fi rst article, however, Frans Wijsen, director of the Nijmegen Institute of Missiology, argues that intercultural theology is not a replace- ment for missiology. The di ff erences between the position of Wijsen and Houtepen are seen in their use of Adolf Exeler, while Houtepen is positive about Exeler’s insights, Wijsen is clearly critical! Wijsen’s article itself is divided into two parts; the fi rst part asks the question whether intercultural theology can replace missi- ology? By explaining each of the terms inter, cultural, theos and logos Wijsen con- cludes that though missiology and intercultural theology share a lot of common ground and though the insights of intercultural theology can be used in missiol- ogy, they are not the same and hence the one cannot replace the other. To Wijsen this has a bearing for the ‘academic’ world as well as for the ‘real’ world in the sense that ‘missiologists cannot claim intercultural theology as their specialist fi elds © Koninklijke Brill NV, Leiden, 2005 Exchange 34,2 Also available online – www.brill.nl Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 175</p>
<p>176 as if they were the experts in it.’ (p. 47) To Wijsen both are distinct departments within the faculty of theology. In the second part of his article, Wijsen asks what a missiology that takes into account the insights of intercultural theology would look like. He does this by elaborating on the words of his de fi nition of missiol- ogy, which is ‘missiology is the theory ( logos ) of intercultural communication of religious meanings ( missio ). Two concerns of Wijsen that echo throughout the entire article are fi rstly that missiology as an academic discipline should be more method- ological and secondly that issues of power should be taken more seriously. The third article in the book is written by Wesley Ariarajah, who is presently on the Theological Faculty of Drew University. Bringing his wealth of his expe- rience of the World Council of Churches Programme of Dialogue with People of Living Faiths, Ariarajah begins his article by showing how the distinction between religion and culture is a Western distinction, a distinction that Western theolo- gians have not applied to their own theologies. The fact that religion and culture cannot be distinguished is particularly important for Ariarajah because to him inter-religious encounter is an encounter between cultures. To understand this and to understand that dialogue takes place between people and not between religions is according to Ariarajah to enable all the participants in the process of inter-reli- gious dialogue to be better aware of each other’s position as well as to be more self-critical. In his article entitled Aspects of Interreligious Hermeneutics , Theo Sundermeier, retired Professor of Missiology at Heidelberg University, o ff ers a methodology for an inter- religious hermeneutic. He begins his article by asking the question, ‘What does being a stranger mean?’ and goes on to look at di ff erent ways in which the stranger is encountered. Moving from here Sundermeier o ff ers levels of approach as a method for inter-religious hermeneutics. To him the fi rst level is of perception and observation from a distance, the second level overcomes the distance by par- ticipatory observation, the third level is the level of compassionate experience, which calls for the ‘other’ religion to be perceived from the perspective of its adherents, the fi nal level to Sundermeier, is relevance. To him this is where inter- cultural and inter-religious hermeneutics part company (one cannot help but won- der whether Ariarajah would agree with him!) while the aim of intercultural hermeneutics is to make peace possible, inter-religious hermeneutics results in ask- ing the truth question and putting ones own faith to the test. The answering of this truth question however can only be done in the horizon of understanding and inter-religious hermeneutics serves to create this understanding. In his article entitled The Intercultural Learning Process as a New Model of Mission Wilbert Shenk, Professor that the Fuller Theological Seminary, World School of Mission, goes to describe the historical process of the development of exactly what his title suggests — that the new model of mission should be an intercultural learn- ing process. The key assumptions of this learning process for Shenk are that each culture is relative to all other cultures, that each party to a relationship must have its own voice and that new light should be expected to break forth as the result of intercultural relationships. Surprisingly the article by Walter Hollenweger Intercultural Theology: Some Remarks on the Term fi nds itself as the sixth article of the book. One would imagine that an article whose attempt it is to clarify the terminology would fi nd itself at the beginning of the book and not at its middle! Of course, one would have to admit that the article itself does little to clarify the terminology itself but rather shows by example of re-reading the Gospel of Matthew of how the gospel is continu- ously in dialogue with various groups of people. I must admit that I have per- sonal reservations against his call for the gospel in dialogue with the wealthy, for the Bible itself repeatedly shows that this is an enterprise of failure. (cf. Acts). Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 176</p>
<p> 177 The article by Meindert Dijkstra, Lecturer in the Faculty of Theology at Utrecht University, entitled Religious Crisis and Inculturation , argues that so far intercultural theology has looked for models in early Christianity and in the Roman-Hellenistic Jewish tradition. Dijkstra calls us to look again at the Jewish tradition and shows how the process of inculturation also took place in Post-Exilic Israel thus providing insights for an inter-cultural Jewish theology. The article by Gerald Anderson comes from the more evangelical church tra- ditions and seems to be out of resonance with the general theme of the book. It is Anderson’s contention that certain sections of the Roman Catholic Church see it unnecessary to evangelize Jews as it is believed that the ‘Jews already dwell in a saving covenant with God’. Anderson argues against this position showing from other Roman Catholic voices as well as other sources (including tele-evangelists) that this position is in fact a unique form of anti-Semitism. Anderson believes Christianity to be the custodian of the unique and universal truth and hence it is its imperative to evangelize all people including the Jews. While there are obvi- ous di ffi culties in this position as seen from an intercultural perspective, what is interesting is that Anderson has not included any Jewish responses to the position of the Roman Catholic Church. It would be interesting to have seen how the people who are being discussed would respond to the entire issue. The article by Jan Aritonang entitled The Batak People: A Search for a Religious- Cultural Identity is an extremely interesting article that traces the location of the Batak people and the indigenous Batak church in the midst of an changing soci- ety and culture. The author factors the various tensions that are at play including modernity, revivalist tendencies in the local culture, the new charismatic churches and the ‘mainstream’ and national churches in Indonesia. It is even more inter- esting to note that the author refers to the various tensions that are at work as being a ‘creative tension’. The next article is a beautifully researched article by Karel Steenbrink, also from Utrecht University. In it he traces the narratives of Jesus as found in the Javanese Islamic literature and points out its unique features in comparison with other Islamic sources on the one hand and the Christian traditions on the other. Through his article, he shows how the Javanese Christology evolved through an intercultural process while at the same time he provides the reader with valuable resources for intercultural/inter-religious dialogue within the context of Christian- Muslim relations. The article by Huub Lems, Intercultural Giving for Mission begins by looking at the speci fi c characteristics of the Toraja and their speci fi c character of ‘a gift expect- ing a gift in return.’ The author then turns his attention to what he would de fi ne as ‘Christian’ concepts of giving and fi nally looks at how Toraja who have con- verted to Christianity operate within this twin world of being ‘ Toraja ’ and being ‘Christian’. While the central thesis seems to be acceptable, that we are part of di ff erent cultural systems at the same time the di ffi culty arises in Lems’s speci fi c working out of this concept within the context of giving. One must ask whether there is a ‘Christian’ concept of giving in the fi rst place. Moreover, even if we are to accept that there is, how can we then account for capitalism evolving in so called ‘Christian’ countries while the economic system of the Toraja was prob- ably more community oriented, with no concept of private property in the fi rst place? This question becomes all the more relevant if we take Max Weber’s the- sis seriously. In the article Mission as Intercultural Theology: The African Ghanaian Paradigm , Cephas Omenyo, Senior Lecturer of African Christianity at Legon University Ghana, traces the history of the church in Ghana from an intercultural perspective. He pays particular attention to the local initiatives and particularly the rise of the African Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 177</p>
<p>178 2 Member of lowest population groups in India, a so-called outcast. Independent Churches. To Omenyo, mission is always intercultural because it ‘must be a marriage between a ‘foreign’ theology based on its culture and an indigenous theology of religion.’ (p. 179) The fi nal article of the book is by Anne-Marie Kool, Director of the Protestant Institute for Mission Studies, Budapest, who writes on Post-Communist Europe: From ‘Intercultural Theology’ to ‘Missiology’ . In her article, she speaks of the experience of Christians and the church under the Communist regime and shows how that expe- rience and what has come after it has a ff ected the understanding of missiology. She explains how the post-communist era has opened up new doors for missiol- ogy. What is interesting however is that the last article in the book speaks of a movement from intercultural theology to missiology while the fi rst article would consider intercultural theology as a new paradigm for missiology. The book ends with a bibliography of J.A.B. Jongeneel compiled by Martha Frederiks. Overall, the book does make interesting reading, though there are cer- tain typographical errors, the good thing however is that the footnotes appear at the bottom of the page where they belong. Yet the book also raises some serious questions for the reader. The fi rst of these is the reader is left wondering about what is really the rela- tionship between missiology and intercultural theology, there is obviously no con- sensus on this matter. While Houtepen would like to argue that intercultural theology is the new paradigm for missiology, Kool would prefer to move in the other direction. Wijsen and Omenyo on the other hand would like to see the both as related; however Wijsen explicitly states that the one cannot replace the other. The second question for the reader to consider is the relationship between inter- cultural theology and the old question of gospel and culture, more than one author has referred to Niebuhr in the book and one wonders whether the e ff ort of inter- cultural theology is to raise the old debate, albeit in a new way. The third question that raises itself arises from reading the book from a dalit 2 perspective. It seems to be that the authors are rather romantic about culture, with the exception of Wijsen and Araiarajah who raise the question of power. Wijsen also, in my opinion, does not explore the possibilities of the question that he raises, but makes the point that we must take the issue of power seriously. From a dalit perspective ‘culture’ is approached with suspicion because caste oppression is often justi fi ed in the name of ‘Indian Culture’. The same is true for the feminist theologians who are also wary about what is legitimized by ‘culture’. Therefore, the power equations within a culture and between cultures must be taken seriously. In my view, this is a lacuna in the book. In the same line, con- textual theologies that take power equations seriously are signi fi cantly missing from the book. Only passing references are made to liberation theology. No mention is made at all of feminist, black, dalit and minjung theologies, theologies that look at the power relations between and within cultures. Is it also signi fi cant that only one woman has an article in the book? Overall, however, the book Towards an Intercultural Theology gives the reader an awareness of the various strands present in the discipline and by doing that makes a good introductory reader to the subject. — P V P , Kolkata, India. Exchange 34,2_BRev_167-178 5/12/05 11:28 AM Page 178</p>
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