The Location of Academy
The third location of a theologian is the academy. The Church has secluded itself from it either for theological reasons or for strategic considerations. It is however important for us to realize that William Carey, when he founded the Serampore College, introduced two streams.
Theological learning, according to his original vision should consist in an interaction with the secular learning. In his own personal life, he was an avid student of philosophy, literature and sciences. I believe that he has taken the location of academy very seriously. But somehow or other this original vision has not been followed through.
We may not fully share the mission perspective of William Carey and his rationale for starting theological education in proximity to secular learning. But the fact that these two streams exist side by side is significant, and I suspect he envisaged an interaction between them even for evangelistic purposes. An organizational link between the two streams is still maintained in the Serampore College. But I doubt whether any serious theological encounter with secular learning is taking place.
We have departments of Christian studies in some of the major universities – Madras and Mysore, for example. The cumulative effect of all these exchanges cannot easily be gauged in a vast country like us. But we have not given anyfocused attention to a dialogue with secular disciplines.
According to the framework of this article, one may say, the academic location of theology has not been taken seriously in India. Theological construction in India is, by far, a private affair or at best a communal affair. How do we broaden the scope of theologizing and interact with the secular learning? Without getting into the practical and organizational dimensions of the question, I may suggest some broad areas of concerns.
Focus on “Common Good”
Reflecting on theology in modern German universities, Moltmann writes that theological faculties in the universities are expected “to have an eye to the common good of the whole society in its wider ramifications, and not just to look to their own religious communities; for even the particularist religious communities participate in the common good, and contribute to the ‘good life’ of the community… It is developed in open discourse”. He goes on to add that “the specific contribution of theology cannot be to reiterate secular options. Taking the categories of what is in correspondence and harmony with God and what is in contradiction to him, it has to set the common good in the light of the Kingdom of God and his righteousness and justice”.(1)
Translating this into our multi-religious context, one may say that the discourse on common good be centred on the idea of secular which serves as the foundation of our national life. Secular is not understood as anti-religious. In India, thanks to the legacy of Nehru, the secular is open secularism embracing a humanistic vision. It is in this sense that M.M. Thomas also uses the same term. He repeatedly argued for a non-communal, secular form of involvement of Christians in the national life.
A humanistic/secular vision gives different religions and even ideologies a common basis for cooperative action. Today this secular legacy has been grossly ignored. Fundamentalist forces are making an organized attempt to foist their partisan agenda in the educational field. A theological critique of this, born out of our commitment to the liberative message of the Gospel, is imperative.
Reinforcing Moral and Ethical Values
Theology in interaction with the secular learning process should be able to reinforce the commitment of moral and ethical values. Education in our country is increasingly coming under the influence of market forces. Skill-oriented education is sought after. Computer technology and outsourcing are more lucrative and the best brains are sold in the market. There are no resources or personnel for fundamental research.
The ethos of our universities and institutions of higher education has been drastically changed. What Moltmann says about his context is pertinent for us: Today what is on the agenda ts the defence of scholarly and scientific freedom over against the claims and bids of industry and commerce. In the sphere of applied research there has always been co-operation between universities and the various branches of industry, and this will always be the case if whole sectors of research are not to emigrate from the university altogether. But the sphere of basic research must and can be kept free of exploitative economic interests as well. (2)
Theology should be able to challenge the secular education to maintain its integrity and freedom and not to succumb to exploitative forces.
Ref:
(1) Jiirgen, Moltmann, God for a Secular Socety… op. at. 256.
(2) Ibid., 257.