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Intercultural theology intends to engage in dialogue with theological expressions from different parts of the Global Church, but often works with western assumptions about what dialogue partners and texts are considered academically credible and what the proper focus of the academic study of such voices should be. This article argues, first, that intercultural theology can only move beyond the western dominance of its own discourse and become truly intercultural if it takes into account the theological voices that are expressed in non-academic texts, oral traditions, and practices; second, that intercultural theology can only engage in true dialogue and truly theological dialogue if it becomes a three-way conversation characterised by joint attention to God as He has revealed Himself in the canonical Scriptures as the object — or subject — that brings the conversation partners together.
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Intercultural contributions from French-speaking Africa
For years the fact that the debate on science and religion was not related to cultural diversity was considered only a minor issue. However, lately, there is a growing concern that the dominance of ‘Western’ perspectives in this field do not allow for new understandings. This book testifies to the growing interest in the different cultural embeddings of the science and religion interface and proposes a framework that makes an intercultural debate possible. This proposal is based on a thorough study of the ‘lived theology’ of Christian students and university professors in Abidjan, Kinshasa and Yaoundé. The outcomes of the field research are related to a worldwide perspective of doing theology and a broader scope of scholarly discussions.
Intercultural contributions from French-speaking Africa
For years the fact that the debate on science and religion was not related to cultural diversity was considered only a minor issue. However, lately, there is a growing concern that the dominance of ‘Western’ perspectives in this field do not allow for new understandings. This book testifies to the growing interest in the different cultural embeddings of the science and religion interface and proposes a framework that makes an intercultural debate possible. This proposal is based on a thorough study of the ‘lived theology’ of Christian students and university professors in Abidjan, Kinshasa and Yaoundé. The outcomes of the field research are related to a worldwide perspective of doing theology and a broader scope of scholarly discussions.
Page:12