Viewpoint Poverty, religiousness key to Sri
Lankans theology
In the May 12 issue, Janina Gomes argued that Western
Christians would benefit from greater familiarity with Eastern theological
currents, offering the work of Jesuit Fr. Samuel Rayan as an example. This week
she discusses another Asian Jesuit, Sri Lankan thinker Aloysius Pieris.
By JANINA GOMES
Liberation theology in Catholicism
is readily associated with the culture where it originates: Latin America. Not
many of us, however, have heard of an Asian theology of liberation pioneered by
Aloysius Pieris, founder and director of the Tulana Research Centre in
Kalaniya, Sri Lanka. A Jesuit priest, Pieris earned the first doctorate in
Buddhist studies ever awarded to a non-Buddhist by the University of Sri
Lanka.
As he reaches out into the Asian context from his study center in
Gonawala, Sri Lanka, Pieris is met by two dominant realities, around which his
theology is woven -- Asian poverty and Asian religiousness. He realizes that
Christian theology must respond to both issues and both together. Christians
will not adequately address the problem of Asian poverty unless they do so
within the context of dialogue with Asian religions; and they will not carry
out an authentic and successful interreligious encounter unless they base that
dialogue on a concern for the poor.
Pieris bases his theological response to poverty on two Biblical
axioms: the irreconcilable antagonism between God and wealth that is
accumulated and not shared; and the irrevocable convenant between God and the
poor, Jesus himself being this covenant. It is in Jesus, therefore, that Pieris
says God and the poor have formed an alliance against their common enemy:
Mammon. This is what justifies the conclusion that, for Jesus and his
followers, spirituality is not merely a struggle to be poor but equally a
struggle for the poor.
Pieris argues that liberation theology, though originating in the
Western part of the Third World, carries a far greater relevance for Asia than
classical theology does. It is important, he teaches, for Asians to insist upon
the primacy of praxis over theory: Spirituality, for instance, is not the
practical conclusion of theology, but the radical involvement with the poor and
the oppressed, and is what creates theology.
Pieris believes that the growth of the world into Gods
kingdom is not a progressive development, but a process punctuated by radical
contradictions, violent transformations, and death and resurrection
experiences. He also asserts that this method is not developmental theology,
which would justify and perpetuate the values of an acquisitive culture, but a
liberation theology, which demands the asceticism of renunciation and a
voluntary poverty, rejecting acquisitiveness. These themes, as is obvious, are
also strongly present in the other religious traditions of Asia.
In Pieris view, the encounter of God and humanity -- that
is, the interplay of grace and liberty -- is translated as an obligation to use
all human potentialities to anticipate the kingdom, which nevertheless remains
Gods gift. This he believes explains the liberationists political
choice of socialism. He strongly believes that the theology of power,
domination and instrumentalization must give way to a theology of humility and
participation.
Pieris talks of two versions of religious socialism prevalent in
Asia. One, the more primitive form, is practiced by the clannic and
quasi-clannic societies spread through the vast stretches of non-urbanized
Asia. The second is the more sophisticated form embodied by the monastic
communities of Buddhist, Hindu, Taoist and other origin. In the relations
between these, Pieris finds anomalies and contradictions; often, though the
monastic community may practice perfect communism within its own membership, in
terms of the sharing of goods, it may act as a feudal lord toward the ambient
clannic structures.
That is why Pieris warns spiritual enthusiasts against fostering a
feudal and leisure-class mentality. That is why he also advises the
indigenizers of theology (to be understood in the context of the
Western image of Christianity in Asia) to become poor, and the
inculturationists to get involved with the masses. He describes the tendency to
create or perpetuate a leisure class through prayer centers and
ashrams that attract the more affluent to short spells of mental tranquility
rather than a life of renunciation as an abuse of Eastern spirituality.
Pieris also advocates the new method of theology that uses as its
first step the building up of basic human communities where Christian and
non-Christian members strive together for the dawn of a full humanity. He thus
offers an alternative method of theologizing for Asians in search of a
liberation theology that is distinct from the models of Western liberalism and
from the Marxian liberation theology of Latin America.
At the heart of his concerns are the poverty of Asias people
and the wealth of Asias religious traditions. From them he evolves a
language that speaks to the Asian situation and the Asian church.
Janina Gomes is communications manager at the Indo-Italian
Chamber of Commerce and Industry, Mumbai, India. She contributes regularly to
the Speaking Tree column of the Times of India, a column
reserved for philosophy and religion.
National Catholic Reporter, May 19,
2000
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