Listening Campaign

Dear Friends,

Greetings from the LIFT! 

We want to meet you all on Saturday, 17 November at 6 pm at the Holy Spirit College, Leuven. 

• For What?:  We have the first LIFT gathering of this academic year.
• Context     :  Brussels has been selected to host the world largest Inter-Religious and Inter-Convictional Gathering - the 2014   Parliament of World's Religions and Convictions. To encourage wider participation in the Parliament, the organizers conduct Listening Campaign with community leaders, decision makers, and key persons of all branches and levels of society. We are also counted as one of the important respondents. A group of three persons will come to meet the members of the LIFT to discuss with us on how we exchange our faith and convictions with people of other faith.
• So What? : Your voice will be heard in the Parliament when you spend an hour with them. It's a good time to interact with our European friends on how we try to live our faith and convictions.

Hope to meet you all,

For the CC,

Roy Palatty

Report of LIFT- IV

Date: Tuesday, November 24, 2009 Time: 19 to 21 hrs

Venue: Louis Jannsens Hall, Holy Spirit College, Naamsestraat 40, Leuven

The Fourth meeting of LIFT took place as per the changed date and time decided at the previous meeting. Accordingly the session, under the new leadership of Jobi Patteruparambil took place on Tuesday, November 24, 2009 between 19 and 21 hours at the Holy Spirit College, Leuven.

There were eleven doctoral students in all participating in the session that was moderated effectively by Jeevaraj Lourdhu. An insightful paper on Eucharist: The Source and Centre of the Consecrated Life: A Study in Light of Vita Consecrata and Ecclesia de Eucharistia was presented by Amala Ranikkattu, who has completed her doctoral thesis and is awaiting her public defence in December 2009.

The presentation was followed by an interesting exchange of views on Religious life and its wider place and role in the ecclesial life and mission of the Universal Church and the Church in India, in particular. The specific call of the Religious and that of the Eucharist being the centre of the Church’s life provoked a fierce theological debate and Amala’s careful research in part shed light on this important topic. The actual paper presented at the session could be read at http://lift-leuven.blogspot.com/

In the brief consultation that followed, it was decided to have the next LIFT session on Tuesday, February 09, 2010.

Saji's Paper for LIFT-3, on 22 October 2009

Human voyage to posthuman: ‘end’/end of the humans?

-Saji Mathew Kanayankal

The emergence of new techno-sciences, especially the advent of bio-nanotechnology, Information Technology (IT) and Artificial Intelligence (AI) launch the era of a techno-culture, in which machines and artefacts take a major function in the life/existence of humanity. As an emerging expertise, nanotechnology is still on the process of development and it is changing. We observe a lot of ideas, imaginations, fictions; yet some realistic movements as a part of its development. In fact, most of our knowledge about it is speculative, but there are a few latest new ‘realistic’ achievements. With the groundbreaking experiments of Prof. Kevin Warwick, who infringed the barrier between human and machine, the discussions on the application of nanotechnology for human enhancement have entered into a new phase.

Apart from its use in purely technological level, nanotechnologies application in therapy, human enhancement and alteration, promises as well as challenges the humanity. Nanotechnology, which promises but endangers the entire human community, is seen as revolution as well as a danger. On the one hand, it opens enormous benefits to humanity with an increased productivity and creativity, openings and longevity, stronger bodies and minds, and a happier, better and ‘enhanced’ life. However, on the other hand, it challenges with risks, even with the possibilities of deteriorating and degenerating human ingenuity. The emergence of new life forms will not be mere nightmare or fiction. At least a few awaits the arrival of the ‘posthumans’ who will broaden the line of immortality. So to compact and integrate the Christian anthropology with the change and technological advancement is a real challenge today. Thus, we pose certain ethical questions:

1. Who is a human being? Shall we stick on to the age old concepts or should we opt for the new advancements? Homo sapiens/Techno sapiens? What would be the moral status of such a ‘technologically advanced device’?
2. Is it ethically permissible to change the fundamental human nature? If it is for the welfare and benefit of one, why don’t we do it? What is fundamental human nature?
3 The question on human autonomy. (Humans should overcome their own limitations with their intellect, reason and skill. They have to overcome their own evolutionary fates by themselves). The questions: Should humans use their technology to become something other than human? What should be the hermeneutical key to measure the human enhancement?

Clarification of Some Terminologies:

(i) Nanotechnology: “the principle of atom manipulation atom by atom, through control of the structure of matter at molecular level. It entails the ability to build molecular systems with atom–by–atom precision, yielding a variety of nanomachines” (Drexler, The Engines of Creation: The Coming of Nanotechnology). This term can be applied to any technique that works and can be understood in a nanometer level (109 metres). According to the strategy, the effectively human-built nanomachine will be no bigger than a bacterium and probably as small as a virus. It could even be virus. The most important offshoot of nanotechnology is its possibility to manufacture things at a low cost and with no pollution.

(ii) Difference between Therapy/Nano-treatment, Enhancement and Alteration.
(a) Therapy: the prevention or cure of disease, or as the restoration or approximation of return to normal physiological function.
(b) Enhancement: the alteration of individual (or group) characteristics, traits, and abilities (both health- and non-health-related) beyond a measurable baseline of normal function.
(c) Alteration: Altering neurobiological functions. This level is the most controversial since the goal is to transcend biological boundaries through technological means to alter human capacities.

Some Important Notes:

1. The First Transhumanist Declaration: (1999) “Humanity will be radically changed by technology in the future. We foresee the feasibility of redesigning the human condition, including such parameters as the inevitability of aging, limitations on human and artificial intellects, unchosen psychology, suffering, and our confinement to the planet earth.” Available at http://www.transhumanism.org/index.php/WTA/declaration/

2. Experience of the First Cyborg:
Kevin Warwick has taken the first steps on this path, using himself as a guinea pig test subject receiving, by surgical operation, technological implants connected to his central nervous system. “In the years ahead we will witness machines with an intelligence more powerful than that of humans. This will mean that robots, not humans, make all the important decisions. It will be a robot dominated world with dire consequences for humankind.” From http://www.kevinwarwick.com/ICyborg.htm

Suggestive Readings:

Jotterand, Fabrice. “Beyond Therapy and Enhancement: The Alteration of Human Nature.” NanoEthics 2 (2008):15–23.
Lustig, Andre. “Enhancement Technologies and the Person: Christian Perspectives.” Religions and Cultures of East and West: Perspectives on Bioethics, Spring (2008): 41-50.
Lin, Patrick and Fritz Allhoff. “Untangling the Debate: The Ethics of Human Enhancement.”
Nanoethics no 2 (2008) 251–264.
Warwick, Kevin. “The Promise and Threat of Modern Cybernetics,” Southern Medical Journal 100, no 1 (2007): 112-115.
Keenan, James F. “Perfecting Ourselves: On Christian Tradition and Enhancement.” Southern Medical Journal 100, no 1 (2007): 96 -97.

Hearty Congrats to Fr. Dr. Augustine Kallely

Fr. Dr. Augustine defending his dissertation

Hearty Congrats to Fr. Dr. Augustine Kallely

LIFT (Leuven-Indian Forum for Theology) heartily congratulates our dear Fr. Dr. Augustine Kallely, who has successfully defended his doctoral dissertation titled “Growing Together: Towards an Integral View of Marital Love in the Kerala Context of Assisted Marriage” on 24th June 2009 at the Catholic University of Leuven. The doctoral defence session was chaired by Prof. Dr. Johan De Travernier of the department of Theological Ethics of our faculty. While Prof. Dr. Joseph Selling was his promoter, Prof. Dr. Roger Burggraeve, Prof. Dr. Thomas Knieps and Prof. Dr. Frank Vosmann comprised the board of examiners.

Dr. Kellely with the jury: Prof. Dr. Johan De Travernier, Prof. Dr. Frank Vosmann, Prof. Dr. Joseph Selling, Fr. Dr. Augustine Kallely, Prof. Dr. Roger Burggraeve, Prof. Dr. Thomas Knieps

Fr. Dr. Kallely belongs to the archdiocese of Ernakulam-Angamaly in Kerala. He came to Leuven in 2003 to do his Masters in theology, and has continued with his doctoral studies. While we thank Fr. Dr. Augustine Kallely for his fraternal companionship with us for the last six years in Leuven, we wish him an enriching and fruitful ministry in India.

LIFT particularly thanks Dr. Augustine for his active and encouraging participation in LIFT sessions during his stay here. Dank u wel!

Hearty Congrats dear Dr. Kallely, and many best wishes and prayers.

- Joji (for LIFT)

Hearty Congrats to Fr. Dr. George Panna

Fr. Dr. George Panna defending his dissertation


Hearty Congrats to Fr. Dr. George Panna

LIFT (Leuven-Indian Forum for Theology) joyfully congratulates our dear Fr. Dr. George Panna, who has successfully defended his doctoral dissertation titled, "A LOCAL THEOLOGICAL READING OF THE BIBLICAL MODEL FOR THE INTEGRAL LIBERATION OF THE MARGINALS IN BIJHAN (NORTH-INDIA)", on 18 June 2009, at the Catholic University of Leuven (KUL). The defence session was chaired by the Vice-Dean of the Faculty of Theology, Prof. Dr. Reimund Bieringer. While Prof. Dr. Kristiaan Depoortere was his promoter, Prof. Dr. Marc Steen, Prof. Dr. Hans Ausloos and Prof. Dr. Marianne Moyaert were his correctors.

Fr. Dr. Geroge Panna with his board of correctors: Prof. Dr. Marianne Moyaert, Prof. Dr. Marc Steen, Fr. Dr. George Panna, Prof. Dr. Kristiaan Depoortere, Prof. Dr. Hans Ausloos, and Prof. Dr. Reimund Bieringer, the Vice-Dean and chair of the defence session

Fr. Dr. George Panna belongs to the archdiocese of Patna in Bihar. He holds his bachelor degrees in philosophy and theology from St. Francis de Sales College and St. Charles Seminary in Nagpur. He came to Leuven for the Masters programme in 2003, and has continued with his doctoral studies.

While we thank Fr. Dr. George Panna for his life with us in Leuven for the last six years, we wish him all God's blessings for his future endeavours, academic and ministerial.

Hearty Congrats dear Dr. George, and many best wishes!

- Joji (for LIFT)

LIFT-II: 1 June 2009

Martin Kallungal presents a paper at LIFT-II


LIFT – II: Monday, 01 June 2009

The second session of LIFT was held on Monday, 01 June 2009, between 19 and 21 hrs in Louis Jaansen’s Hall, Holy Spirit College. Eleven doctoral scholars were present for the discussion on George Soares- Prabhu led by Martin Sebastian Kallungal. Martin’s enlightening presentation summarised his theological reflection and evaluation of Soares-Prabhu’s hermeneutical method in the context of India. His paper could be accessed on this blog.

Helen Dantis moderated effectively the theologically productive discussion that followed. Participants focussed on the larger social thrust in Soares-Prabhu’s literature and his approach to interpreting Bible in India, identity-politics, inculturation, the indispensable ecclesiological setting for biblical hermeneutics, the reality of poverty and plurality (in every aspect) in the supposedly one-indian reality etc. Cofee/chai that were made available energised and also tempered the heated but healthy exchanges.

It was agreed to draft a common letter requesting the concerned publishers for information to build up the proposed Indian journals’ theological database. The letter to each journal would be sent by the concerned person/s dealing with particular journal/s. The deadline for submissions to ITJD database remains as fixed earlier – 15th July 2009. The next session, LIFT – III is tentatively fixed for Thursday, 22 October 2009.

-Bosco (for LIFT)

Martin's Paper for LIFT-2, 1 June 2009

Topic
Interpreting the Bible in India: An Appraisal of George M. Soares-Prabhu’s Cross-Scriptural Hermeneutical Method

Introduction

Ø An Indian interpretation of the Bible, in Soares-Prabhu’s view, “results from the cross fertilization of modern methods of New Testament exegesis with contributions from Indian exegetical tradition, coming to flower in the stormy climate of the socio-cultural reality of India Today.” Though he rightly admitted that an exact shape of an exegetical practice cannot be determined a priori and thus abstained from formatting one method applicable to the whole of India, he did predict the directions an Indian exegesis might follow, and materialized those predictions in some of his own interpretations of biblical texts.

Ø Although his was an unfinished project, he did nevertheless try to bring out the viability of a certain critical-integral hermeneutical method which involves at least three moments: a comprehensive grasp of the profound religious meaning of the text; a precise understanding of the specific imperative of the text in a context; and, an awakening into the deeper meanings the text unfolds in a process of comparison with other religious texts available in the context.

Ø The third moment is obviously an inter-religious engagement. And, as matter of fact, all the three constitutive aspects of the interpretive act Soares-Prabhu designs are sensitive to the multi-religious realities. He achieves his inter-religious hermeneutical project by integrating many different social and cognitive concerns of an Indian interpreter – all of which are directly related to the religions in India – into the essential dynamic of interpretation.

Ø Soares-Prabhu’s idea of biblical interpretation as an inter-religious conversational enterprise is what interests us. We will, first of all, briefly expose the kind of cross-cultural hermeneutics developed by/along with his context-sensitive interpretations of the Bible and the meta-reflections thereof; and, to this we will add, in a second place, a Christian theological and a Hindu philosophical critique.

Part I - An Outline

Soares-Prabhu’s Indian Christian Hermeneutics

• a. Semantic Autonomy of Text and the Conversational Character of Understanding
• 
  b. Identity of the Interpreter and the Circular Nature of Interpretation
  i. Exegetical Suspicion
  ii. Concerns of the Indian Interpreter of the Bible
  1. The Poor
  2. The Indian Way of Thinking
  1. The Logic of Inclusion
  2. Cosmo-centric Approach
  3. Indic Means of Knowledge/ Experience
  4. Pragmatic Interests
• 
  c. A Cross-cultural Hermeneutics of Integration
  i. Text, Context, and Co-Texts
  ii. Locus Hermeneuticus and the Criteria for Validation
  iii. The Actual Process of Integral Interpretation
  1. Religious Reading
  2. Social Reading
  3. Integral Reading

Part II: Some Questions and Remarks

In this section, we will make a critical reconsideration of some fundamental theological issues at stake in his project. However appreciative one is (as I am) of his proposal for integral reading, one cannot ignore the problematic nature of his idea of ‘religious reading’ which functions as one of the two starting points of interpreting the Bible in India. A half of the religious reading has to be done with direct reference to the Indian religious traditions, especially, Hinduism, while the other half is made in reference to Christianity. He takes Hinduism so seriously because Hindus make up approximately 83% of India’s population, and, more importantly, the traditional Hinduism has shaped ‘the Indian worldview’ shared by different cultural forms.

According to some Hindu scholars, the word religion and categorization of Indians as adherents of different religions distort the indigenous religious phenomenon in India. This is because; unlike in the case of Western Christianity, multiple affiliations are constitutive of Indians, at least the Hindus; also, the separation between culture and religion is unimaginable in the Indian context.

Ø Has Soares-Prabhu, as a Christian interpreter, succeeded in identifying the ‘religious other’ in the Indian context?

Ø Can Indian religious realities be used as raw materials for constructing the Christian theological artefact?

Is there a possibility of charging some abstract biblical images with some Hindu faith-concepts?

Ø Is not Hinduism ‘scapegoated’ in Soares-Prabhu’s biblical interpretations? Some subtle ‘mimetic rivalry’, one may suspect, works behind his engagement with the Indian religions!

The crucial question Soares-Prabhu has to answer in his inter-religious theology is about the notion of authority. He, however, takes for granted that the ‘Jesus of faith’ (as he understands Him,) has authority over all else engaged in dialogue. Thus, Christology becomes the crucial element in Indian theology, though he gives an impression that ecclesiology is of prime importance.

Martin Sebastian Kallungal