CHRISTOLOGY AND ASIAN HERMENEUTICS
Keywords:
ASIAN HERMENEUTICSAbstract
Interpretation is the soul of communication. It is the key to the
message intended (by the sender) or/ and understood (by the
receiver). While interpretation can enhance the original message, it
can also distort it. Hence, the need of authentic interpretation. This
is especially applicable in the case of Sacred Scripture. St Peter
insists "that no prophecy of Scripture is a matter of one's own
interpretation" (2 Pt 1:20). The many divisions and discordant
voices in the Church are consequences of individual interpretations,
without recourse to the official and authentic interpretations of the
Church (Magisterium). St Paul writes that "one who speaks in a
tongue should pray for the power to interpret" (1 Cor 14:13).In fact,
everything we see, think and do is based on the interpretation we
make or receive. And whatever we say and do, will be interpreted
by others in different ways and with different mind-sets. All
interpretation is coloured or determined by the background
experiences of the interpreter as well as his expectations. This does
not do away with the truth of the item in question
References
Kalluveettil, "God's Word for the Indian Folk. Towards Exploring the Indian Milieu of Biblical Hermeneutics", ibid. 321-336.
A. Alangaram, Christ of the Asian Peoples. Towards an Asian Contextual Christology based on the Documents of Federation of Asian Bishops'Conferences, Bangalore, 2001, second revised edition).
Interpretative Method for Bible Hymnic Texts: A Nigerian Perspective", Asia Journal of Theology 17 (2003), 17-25, esp. 18-2l.
Contribution ofAsian Theologies to Theological Epistemology," Irish Theological Quarterly 71 (2006).
''Dhvani' as a Method of Interpretation," Biblebhashyam 5 (1979),
RJ. Raja, "Seeking God, Sought by God: A Dhvani-Reading of the episode of Zacchaeus (Lk 19:10)", Jeevadhara 25 (1995),