Why another journal on Christianity in
Theological discourse based on gcontexts,h despite its historic significance, has tended to be self-enclosed and not able or willing to communicate with another context. Thus, eAsian theology,f if such a thing is possible at all, appears to be a elocalf project with little or no relevance to the rest of the world. While the emphasis on gcontextsh has (or should have) a humbling effect on the universalizing theological discourse, especially that which originates from the eWest,f it has in the end impeded econtextual theologiesf to come out from their own contexts and claim their inter-contextual values.
What does not leave us in peace with such many but isolate contextual voices is the issue of (in)justice. As the world becomes increasingly one, for better or for worse, an inter-contextual platform to address global (in)justice is an ever urgent necessity. It is my hope that Asian Christian Review serves as a locus for such inter-contextual (not to mention intra-contextual) conversations in our pursuit of footsteps of Christ towards the Reign of God.
This issue begins with a featured interview with Hope S. Antone, CCA Executive Secretary. As a staff in charge of theological activities and cooperation, she discusses the broad scope of CCAfs gwider ecumenismh and their efforts for its implementation. gThe global church is looking towards us, Asians, forcspecial or unique contribution of theologizing in the midst of plurality, poverty and powerlessness,h says Antone, challenging her fellow Asian Christians to reflect on how to live out their faith and spirituality in the Asian context.
Virginia Saldanha in her article, gA Perspective on Womenfs Spirituality,h contemplates the nurturing aspects of womenfs spirituality, basing her reflections on female body experiences (particularly as a mother). She powerfully argues that such life-giving spirituality should not only permeate our patriarchal, male-oriented society, but is also to be shared (practiced) by men so that women and men together bring about transformation to the world dominated by the gcivilization of greed.h
Peter C. Phanfs gWorld Christianity and Christian Mission: Are They Compatible?h gives us an illuminating overview of changing understanding/reality/praxis both of gworld Christianityh and gChristian mission.h Sharing emerging views and faces of these two concepts/realities, he sketches a new gmodalityh of Christian mission in the age to come, drawing on insights from Asian Catholicism.
Tackling a thorny issue of our day, Michael Amaladoss, SJ, seeks to understand fundamentalism in order to effectively counter it, in his gResponding to Fundamentalism.h Having surveyed fundamentalism in various religions, he addresses a diverse range of issues such as terrorism, justice, democracy, religion-politics relations and reconciliation, urging a multi-dimensional response to this gunmet challenge.h
The article gMapping Postcolonial Theoryh is a successful attempt by Daniel F. Pilario, CM, to introduce a new academic discipline\gpostcolonial studiesh\into theological discourse. Thoroughly discussing major theorists and issues in the field, and giving a brief yet panoramic view of theological engagement with postcolonial theories, Pilario seeks to pull back theological discourse from its angelic pretension to the grough groundsh of human reality.
Lester Edwin J. Ruiz in his (not directly theological) article, gNationalisms in
Finally, agape, or divine love is the focus of Young-Ho Chunfs gLove as Redemptive and Creative Energy,h born out of his experience as a pastor. In the age of an ginflation of love,h he reclaims and reaffirms the Christian doctrine of love, especially in relation to the triune God, expounding its basic characteristics as well as the wide range of human activities upon which such love brings about changes.
Before closing, I would like to personally thank Prof. Anselm K. Min of