The Syndrome of Ethnocentrism

In my seminary days, back in the late 1970's, in a Church History course that I was taking, the professor boldly stated that during the Middle Ages, there was nothing significant taking place outside of Europe relative to Church history.  Being the curious troublemaker that I have always been, I raised my hand and asked the professor, "Is it that nothing significant was taking place outside of Europe, or is it that Church history has been written, for the most part from the ethnocentric standpoint of the European Church historians?" He responded to me and said, "I wouldn't put it that crassly."  rc

I am not sure that ethnocentrism has been totally put to rest. By ethnocentrism, I am referring to the mindset that reality is determined by and revolves around the thinking  of a certain cultural, ethnic, national, or racial group.  Subsequently, the thinking is that whatever that group says or thinks, is the "universally valid" way of thinking.  In this case, anything that was taking place in the churches outside of Europe, was considered "insignificant," or at the very least, of less importance.

In the Latin American Liberation Theology class that I am presently teaching at the Tainan Theological College and Seminary in Tainan, Taiwan, I have been emphasizing that Church History and Theology have been given to us by the "Great White Father (meaning Caucasian people from Europe and the United States)."  I have emphasized that we people from Latin American and the rest of the so-called Third World must say "hell no" to the imposition of this Western colonial theology, and come up with a theology that emerges from our own cultural, economic, national, and social context.  In other words, I am emphasizing that our theology has to reflect our existential reality and experience as an oppressed and subjugated people.

Is there a possibility that the emergence of our own contextualized theology may result in another ethnocentric theology?  That is definitely a possibility.  But I believe that the best way to prevent that from happening is to initiate a dialogue in which all theologies will engage with each other on the basis of parity. We need to avoid and eliminate the thinking that "white is right," and also the thinking that the theology that emerges from the countries of the periphery is "inferior."  In addition, we must for once and for all reject the notion that our own theology has be validated by the theology of the "Great White Father."

Our biblical hermeneutic has to be determined, not by what Euro-American theology say is right, but rather by how our situation as a dominated and subjugated people informs our thinking on the meaning of Scripture. We need to understand the biblical message through the prism of who and where we are.  No longer can it be a question of quoting biblical passages that seem to imply justification for keeping certain social groups and women in a position of inferiority.  Our theology needs to be one which is liberating, i.e. a theology, which in essence, resonates with the Gospel message of the liberating Christ in history.

En fin, we must do all that we can to avoid theological ethnocentrism, and move in the direction of a more globalized theology which enables us to speak with one another, not from the standpoint of competition or of power, but rather from the standpoint of cooperation and of commitment to alleviate the suffering which takes place in the world.

In the Name of the Creator, and of the Liberator, and of the Sustainer.  Amen.

Dr. Juan A.Carmona

A Pastor's Take on Homosexuality

Not only because the issue of same-sex relations and same-sex lifestyles have in recent years become an issue of controversy, not only in secular society, but within the very Church of Christ, as a minister, I also struggle with the issue relative to where I stand on it.  I have a certain position on the issue, but at the same time, I realize that there are other positions which are just as valid, and that we should accord the same respect that we expect for whatever position we may adhere to.  Does this mean that we compromise our position?  Absolutely not!  What it does mean, however, is that the issue of same-sex relations and lifestyles, like many other issues, is not one of "black and white." Like other issues, such as abortion, just wars, etc., it is a very complex issue.  I will state my position and related matters on this. In doing so, I hope to learn from others who may disagree with me, and only God knows, may convince me to revise, or at the very least, reevaluate my position.  Let me state in chronological order certain things relative to this issue.  Others may have a chronological order of their own, and that is okay.

1.  To base sexual morality exclusively on the basis of the Scriptural witness is complicated.  We cannot deal with sexual morality in the Bible unless we take into consideration that the sexual morality in Scripture emerges from an agricultural context, where the woman is considered to the property of the man.  In the Bible, marriage is an economic arrangement, not only between two parties, but also between families.  The issue of arranged marriages complicates this even more.  We are then forced to ask, what aspects of biblically-based morality are culturally-based, and relevant only to the context in which it appears, and what aspects of biblically-based morality are universally applicable in all times and in all places?

2.  The rush to condemn homosexuality on the basis of the Sodom and Gomorrah debacle is "off the charts." A very careful reading of the story of the angels (or men, take your pick) at Lot's house will reveal that the issue there was not homosexuality at all, but rather one of lack of hospitality towards strangers, on the one hand, and attempted rape on the other.

3.  The Scriptural injunctions against homosexuality are clearly directed towards those who go against their own nature and make homosexual relations and lifestyles a matter of choice.  In those cases where there are Scriptural arguments against choice-based homosexuality, homosexuality is a sin like any other, including greed, murder, and social injustice. In that case, it is not to be singled out any more than any other sin.

4.  To appeal to "nature," also presents a conundrum.  For example, in his letter to the Corinthians, Paul talks about the length of the man and the woman's hair an issue by appealing to nature.  The appeal to nature is also faulty in that it fails to take into consideration the many physical, physiological, and psychological deformities that some people are born with.  And before any of my gay sisters or brothers jump to the conclusion that I am categorizing homosexuality as a "deformity," let make very clear that this is not what I am saying at all.  What I am saying is that genetically and physiologically-based same-sex orientation should be weighed in this discussion.  And since I am not an expert in these areas, I abstain from comments on whether this type of orientation is natural or not.

What are we to do then?  How should this matter be resolved theologically?  There are no easy answers. Since all theology is tentative, my personal position on this issue is also tentative.  Based on the Scriptural injunction against choice-based homosexuality, and also on my very limited knowledge of science relative to sex, my position is as follows:

1.  Choice-based homosexuality is a sin and violation of God's will for humankind. I think that nature as a whole points to homosexuality as a deviation from God's original intention.

2.  Genetically-based homosexuality is to be evaluated on its own merits.  Since as of yet, there is no conclusion that has been absolutely proven, it remains an open-ended question.

Is my personal position subject to reevaluation and to revision?  At the present time, I am inclined to say that I probably will never change my position.  But since I am not infallible by any stretch of the imagination, I give room to the possibility that further information may arrive that might lead me to revise my stance.  If this were to happen, I would first of all, be grateful to God for making it possible for me to expand my horizons on this issue, and also to those persons whose knowledge contributes to critical analysis.

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Rev. Dr. Juan A. Carmona