POSTCOLONIAL HERMENEUTICS:The Generation And Communion of Indigenous And Historic Theologies(後殖民詮釋學) / Kurt A. Richardson 理查森


作者在這篇論文中提出以下的問題:當西方神學家放下本身神學及政治建構的霸權時,甚麼會成為他們與非西方神學家達成互相了解及共識的基礎?既然神學論述已日趨多樣化,《聖經》與及其繁多的譯本,會不會就是這種互相了解及共識的接觸點?西方神學家是否有能力區分他們的舉動,甚麼是全球化及後殖民場景要求他們進行的適度的詮釋互動,甚麼是他們對本身神學傳統的牢固掌控?怎樣可以使各派別具有同心學習的態度,從而建立神學上的夥伴關係? 一種強調從彼此學習,以致趨向合一,及尊重分歧的全球性神學傳統能否在未來出現?

作者進而針對《聖經》在後殖民場景下可發揮的功用,提出三個神學及詮釋性反省必須關注的基本範疇:第一,是處理《聖經》譯本對當地人民的影響。 第二,是探討本土人從譯本的閱讀、解釋及宣講得來的《聖經》信息,與信仰隱喻產生之間的關係。第三,是建立基督教詮釋的倫理。作者最後指出,惟有接受一種相互尊重及了解的詮釋性夥伴關係,神學才能重新擁有活力及於西方復興。



The questions that Kurt Richardson attempts to address are:

Without the hegemony of Western politics and theological structures, on what basis will Western theologians achieve understanding and agreement with their non- Western counterparts? Given the increasing diversity of theological expressions, could it be that Scripture in its many translations, is itself the real point of contact for understanding and agreement? Will Western theologians develop the capacity to differentiate between a modest hermeneutical engagement required of them in the global, postcolonial setting and their rigorous control over their own theological tradition? How can theological partnerships be developed by which all of the parties achieve modes of learning together? Is there a future for theology which will be characterized by a kind of global tradition which bears the marks of both mutual enrichment toward unity and respect of the diversity of insight coming from every quarter?

He laid out three fundamental conditions for theological consideration and hermeneutical reflection with respect to the function of Scripture within the Post-colonial environment, the first deals with the effect of the translated Scripture on the indigenous people; the second has to do with the relation between the reading, interpretation, and propagation of the message of indigenous Scripture and metaphorical generation; the third area to be considered has to do with the ethics of Christian interpretation. His appeal would be to recognize a new impetus for theological vigor and its recovery in the West, if, and only if, it is prepared to accept the obligations of mutual respect and understanding within a hermeneutical partnership.