Europa und die Anderen: Theologische Überlegungen zu einem kulturgeschichtlichen Problem
500 years after the discovery of the New World in 1492, what is the significance of the recognition of the "outsider" for the church and for theology? This is the first question to be tackled in this article. A thorough analysis of the European history of conquest, from a cultural and hist...
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Vandenhoeck & Ruprecht
1992
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| In: |
Kirchliche Zeitgeschichte
Year: 1992, Volume: 5, Issue: 2, Pages: 187-203 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a 500 years after the discovery of the New World in 1492, what is the significance of the recognition of the "outsider" for the church and for theology? This is the first question to be tackled in this article. A thorough analysis of the European history of conquest, from a cultural and historical perspective, requires a new theoretical approach, which will do justice to the hermeneutic of the "outsider", by recognising the true nature of his distinct identity. We here discuss two contributions to the development of such a hermeneutical theory recognising such distinctness. First we look at the ideas of the Dutch cultural anthropologist, Ton Lemaire, who saw that self-awareness and self-criticism was an indispensable presupposition for overcoming the ethnocenticitiy of the Europeans, and for an awareness of the "outsider". "In order to be aware of the distinctness of the 'other', I must first become aware of the 'otherness' of my own identity". The AfroAmerican religious sociologist Charles H. Long puts forward a hermeneutic of "opaqueness", which contrasts the untransparency of the "outsider" as a counter idea to the allegedly objective, or normative, sense of the conquerors, even though their behaviour betrayed the true principles of the Enlightenment. With Lemaire and Long, we try to maintain the achievements of the Enlightement, and yet to depict the bases on which a structural renewal for theological discourse can take place. Such a discussion can be organised, and can best take place, in the context of an ecumenical setting. | ||
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