INTRODUCTION:
With the advancement in technology, internet and other social media have
provided numerous resources and possibilities to modern people. Internet and
other related media have become parts of everyday life affecting every
individual and the society as a whole. People use and engage themselves with
these new development; eg - for social networking, shopping and selling, for
paying bill, listening music, watching movies or video online, etc. As a result, internet in particular, has become a platform where people share their thoughts and
feelings. It has become a place where they fine identity and meaning in life.
Even
in the field of theology, web has become a forum for doing theology. The study
of God and doing theology is no longer restricted to university or churches but
is opened to anyone who has internet connection. This has caused a dramatic
change in the landscape of teaching, learning, discussing and experiencing
theology. Whether we like it or not, our theology is now shaped and influenced by the
Internet and other forms of media.
Therefore in this scenario, it is highly recommended that one must provide a clear
picture or definition of cyber-theology to our contemporary world. However, as we deal with the topic, we first of all will look into the term ‘theology’ or ‘Christian theology’ with some suitable
examples to help us understand the concept of cyber-theology, then we will be moving to the term ‘cyber-theology’ with the key themes of cyber-theology.
WHAT IS THEOLOGY/CHRISTIAN THEOLOGY?
According to Webster’s dictionary theology refers to as “The science of
God or of religion; the science which treats of the existence, character, and
attributes of God, his laws and government, the doctrines we are to believe,
and the duties we are to practice. . . the science of Christian faith and
life.”
Some theologians, who deeply penetrated theology, also have given
different definitions;
- Saint Augustine in the fifth-century defined theology as “Rational
discussion respecting the deity.”
- A. H. Strong, the great twentieth century theologian said that
theology is “the Science of God and of the relations between God and the
universe.”
- Charles Ryrie, the popular dispensationalist theologian, says theology
is “thinking about God and expressing those thoughts in some way.”[1]
- Erickson, a modern Baptist theologian says that theology is simply
“the study or science of God.”[2]
Considering above definitions,
it is now rightly define Christian theology as the study of God and its
related topics from a Christian religious perspective. It is an academic
discipline with a specific subject matter, study of religious faith, practice,
and experience; especially the study of God and of God's relation to the
world.
But if we define theology base on available definitions provided by
various branches of Christian theology; the meaning and the way how individuals
perceive the term ‘theology’ may differ from person to persons. For example;
1. LIBERATION THEOLOGY:
Many people understood Liberation theology as an interpretation of
Christian theology which emphasis a concern for the liberation of the
oppressed. It is a movement that attempts to interpret Scripture through the
plight of the poor. Theologians who hold this perception strongly argued that -
True followers of Jesus must work toward a just society, bring about social and
political change, and align themselves with the working class. As Jesus, who
was poor, focused on the poor and the downtrodden; any legitimate church must
also give preference to those who have historically been marginalized or
deprived of their rights. And moreover, all church doctrine should grow out of
the perspective of the poor. Defending the rights of the poor is seen as the
central aspect of the gospel as well as liberation theology.
BASIC KEY THEMES OF LIBERATION THEOLOGY;
1.
- Praxis
(our action in the world) is the starting point of theology;
2. - History
is the locus of theology (God acts in historical time);
3. - The
world should be viewed as a whole, favouring the Hebraic holistic view over
Greek dualism;
4. - Sin is
social and systemic, not just individual;
5. - God is on
the side of the oppressed;
6. - The
present world order must be transformed;
7. - The
purpose of theology is primarily to act and to change the world, not just to
understand it;
8.
- The
kingdom of God (the reign of God) has begun in this life, and the purpose of humanity
is to increase the kingdom by human actions in the world.
DALIT THEOLOGY:
Dalit theology which is emerged in the early 1980’s, is broadly known as
contextual, liberative and practical in the sense that it places emphasis on
the life-experience of Dalits with the aims of transforming caste oppressed.[3]
THEMES OF DALIT THEOLOG:
1.
- Dalit
theology portrays God as the God of the
oppressed; and Dalits engage in the struggle with the belief that God takes
sides with them, the oppressed.
2. - Dalit as full human Being through the concept of
imago dei: It argues that Dalits are encouraged by the Christian anthropological
position which affirms the concept of imago
dei; thus this motivates them to struggle for their human status, as they
are created in the image of God.
3. - It also
describes Jesus as a Dalit as Jesus
was born in a manger, consorted with the forsaken people like Dalit- the poor,
the tax collectors, the excluded and the so called immoral women; and Christ
the liberator, as he save human beings by facing humiliation, harassment and
death similar to the persecution of Falits
4. - It also
argues liberation from castes is the
salvation to Dalit, as redemption fro sin alone is not sufficient
5. - It
affirms that the struggle and the mission
of Jesus brought freedom for all; and thus the struggle of Dalit against
caste will bring freedom for both Dalits and Non-Dalits[4]
FEMINIST THEOLOGY:
Likewise, feminist theology also seeks to advance and understand the equalitY of men and women morally,
socially, spiritually, and in leadership from a Christian perspective. Christian feminists argue that contributions by women in that direction are necessary for a
complete understanding of Christianity. Christian feminists believe that God does not
discriminate on the basis of biologically determined characteristics such as sex and
race. Their major issues include the ordination
of women, male dominance in
Christian marriage, recognition of equal spiritual and moral abilities, reproductive
rights, and the search for a feminine or gender-transcendent divine[5]
Therefore, in the light of the above definitions, we may now attempt to
provide brief explanations of cyber-theology given by some writers as follows;
CYBER-THEOLOGY:
Susan George: She has gathered four definitions of
cyber theology as examples of possible understandings.
-
The first
definition is framed as the theology of the meanings of social communication in
the era of the internet and of advanced technologies.
-
The
second is understood as pastoral reflection on how to communicate the gospel
through the web’s own capacity.
-
The third
definitions she interprets as a phenomenological map of the presence of the
religious on the internet.
-
Then
fourth one, on how to trawl the web, is understood as a place with spiritual
capacities.
Carlo Formenti: He defines cyber theology as the study of theological
connotation of techno science, a ‘theology of technology’
George: defines cyber theology as – the study of spiritually expressed
on the internet and of the everyday representation and imagination of the
sacred.[6]
Therefore, as many contemporary theologians define branches of theology
in various ways, cyber-theology is also defines as an excellent attempt to
understand Christian faith and theology in the era of the Internet and digital
communication. It is also a new consciousness – a contextual
consciousness which discerns the presence and praxis of God in particular
concrete realities of human existence, and makes the actions of God and the
realities to involve in dialogue with each other.
KEY THEMES OF CYBER-THEOLOGY:
In all area of theological discipline or theological studies
there have been basic components or themes that can characterized particular branch of
theology. In the same way, cyber theology also has basic themes that may
characterize what we meant it for cyber- theology.
Here i mentioned some basic themes of
cyber-theology which is to be considered as CONTRIBUTION MADE BY LALZARLIANA KHIANGTE in christian theology,
because these systematic arrangement of basic key themes of cyber theology
(as mentioned bellow) is purely made or constructed by Rev Zara (me) while he (i) engaged him/myself in
Serampore College, teaching in the department of Christian Communication.
Here are basic themes of Cyber - Theology:
1. Cyberspace
is a new context for doing theology
2. God dwells in Cyber-space.
3. God’s
presence in cyberspace is to be felt and experienced.
4. Cyber-theology
is not static but a process.
5. Cyber-theology
emphasizes the idea of the “household of God” for in ‘God’s oikos’ there will
be no information rich and information poor.
6. Therefore,
cyber-theology focuses the importance and necessity of bridging ‘digital
divide’.
7. Cyber-theology
opposes ‘Kyriarchy’ which is a social system or set of connecting social
systems built around domination, oppression, and submission.
8. Cyber-theology
advocates individual freedom and universal human rights.
9. Cyber-theology is a call for change in perception and values of the
cyberspace.
10. Cyber-theology
enhances community.
11. Cyber-theology
is a theology of reconstruction.
Millard, Basic
Theology (Wheaton: IL, 1986), 9.
Erickson, Christian Theology (Grand Rapids: MI:
Baker, 2001), 22.
