1. Economic
aspects
The European theologies are prisoners of their economic
context and are clearly oriented towards Capitalism.
The capitalist interpretation of human nature turns people
into commodities and alienates them from their personal
dignity.
The new theologies of Europe have to develop new dimensions
of social in the light of the Gospel.
The option for the poor,
characteristic of Third World theologies, is lacking in all
European theologies. Only a clear option for the poor in
Europe and in the world, and hence only subaltern European
theologies which take into consideration the real needs of
the poor, can be evidence of a chnage in classical European
theology. Only this element can guarantee that European
theology has left its colonial and selfish mind.
2. The context
No one theology (for example, German theology) becomes
the official theology. Human dignity and freedom of persons
have priority over every institution of the church and
state, and nationality.
Third World theologies should also have their own freedom
for inculturation and not depend on European theologies.
3. Multicultural and pluralistic
The theologies of Europe will increasingly have to be
multinational and multicultural. The notion 'catholic'
implies a variety of cultures reconciled to one another. The
theologies of Europe need to develop more strongly the
principles of community, solidarity and social concerns, so
that non-Christians can also participate in the re-shaping
of Europe.
European theologies can learn from the experiences of
Indian and Indonesian theologies. There theology is more
contextual, reflecting the concrete life of the church
in the different cultures and languages. There we have a
multicultural theological thinking. Because of commitment to
the option for the poor, these South and SE Asian theologies
have deeper inter-connection.
4. Ecumenical
The non-European theologies, esp those in S and SE Asia
can show to European theologies and to the different
Christian confessions in Europe that there is a new task
for all Christian churches and other religions. Europe
should realise that the export of special cultural and
historical European problems of the time of Reformation is
a kind of theological imperialism. The period of
'colonialist' European scholastic theology is over.
Theologies in Europe can learn from
the different contacts of S and SE Asian theologies with
Islam, Hinduism and Buddhism, that these religions can also
historically be oppressive of the poor. This is esp the case
in the dalit problems within Hindu culture.
5. Europe - land of atheism &
classical Roman culture
The Asian theologies have increasingly to watch in their
own countries the progress of secularism and atheism which
finds roots in technical and economic progress. Western
theologies should learn from Asian theologies the different
ways in which God is present in creation.
The non-European theologies have no
longer have to put up with the monolithic Latin language.
The artificial cultural hegemony, the captivity of the Latin
church and theology is over. An intercultural dialogue in
the different parts of the Church has begun.