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Notes

Chapter 1 Doing Theologyin the Postcolonial Context:

Issues and Problems

1. Robert Schreiter (The New Catholicity: Theology between the Global andLocal, 1997), pp. 21–23. Of more interest here is his explanation ofrevanchism as an attempt to regain lost territory. Unlikefundamentalism, which rejects modernity, this response to the forces ofglobalization embraces many aspects of modernity but seeks to reasserta hierarchalized central command structure. Postcolonial theology willhave to take into account these forces of official control and address theeffects of revanchism in the faith of ordinary people.

2. There are a number of studies that treat Rahner primarily as atheologian. Examples are: Anne Carr: The Theological Method of KarlRahner (Missoula, MT: Scholars Press, 1977); Leo O’Donovan:Interview in America 140 (March 10, 1979): “Living into Mystery:Karl Rahner’s Reflections at 75”; John P. Galvin: “Grace for aNew Generation,” Commonweal 25 (January: 1985). An exception isThomas Sheehan: Karl Rahner: The Philosophical Foundations (Athens,OH: University Press, 1987).

3. See, for example, John Baillie: Our Knowledge of God (London, HumphreyMilford, 1939); Kenneth Baker: “Rahner: The Transcendental Method,”Continuum 2 (1964): 51–59; Vincent P. Branick: An Ontology ofUnderstanding: Karl Rahner’s Metaphysics of Knowledge in the Context ofModern German Hermeneutics (St. Louis, Missouri: MarianistCommunication Center, 1974); Ulrich Browarzik: Glauben undDenken: Dogmatische Forschung zwischen der TranszendentaltheologieKarl Rahners und der Offenbarungstheologie Karl Barths (Berlin:deGruyter, 1970); Joseph Donceel, The Philosophy of Karl Rahner(New York: Magi Books, 1969); Peter Eicher: Die anthropologischeWende: Karl Rahners philosophischer Weg vom Wesen des Menschen zurpersonalen Existenz (Freiburg, Schweiz: Universitätsverlag, 1970);Robert Evans, ed. The Future of Philosophical Theology (Philadelphia:Westminster Press, 1971); Francis Schüssler Fiorenza, “Karl Rahnerand the Kantian Problematic,” Introduction to Rahner’s Spirit in the

World (New York: Herder and Herder, 1968); Donald L. Gelpi,Life and Light: A Guide to the Theology of Karl Rahner (New York:Sheed and Ward, 1966); Alexander Gerkin: Offenbarung undTranszendenzerfahrung: Kritische Thesen zu einer kunftigen dialogischenTheologie (Dusseldorf: Patmos, 1969); Edward McKinnon, “TheTranscendental Turn: Necessary but Not Sufficient,” Continuum 6(1968): 225–231; Peter Mann, “The Transcendental or PoliticalKingdom?” New Blackfriars 50 (1969): 805–812 and 51 (1971): 4–16;Louis Roberts, The Achievement of Karl Rahner (New York: Herder andHerder, 1967).

4. See, for example, Declan Marmion: A Spirituality of Everyday Faith: ATheological Investigation of the Spirituality of Karl Rahner (Louvain,Belgium: Peeter’s Press, 1998), p. 42. See also Herbert Vorgrimler,Karl Rahner: His Life, Thought and Work, trans. E. Quinn (Montreal:Palm Publications, 1965).

5. Karl Rahner, “The Spirituality of the Church of the Future,” TI: 20,pp. 149–150, emphasis added. See also Declan Marmion’s point inA Spirituality of Everyday Faith: A Theological Investigation ofthe Spirituality of Karl Rahner explaining the German translation of thephrase “eine Erfahrung machen” that is normally translated as “to havean experience” but here is translated more literally to mark the activeparticipation of the subject who has these experiences while makingthem, p. 42.

6. Critical studies in this regard by Harvey Egan, Karl Rahner: Mystic ofEveryday Life (New York: Crossroad Publishing Company, 1998);“ ‘The Devout Christian of the Future Will Be a Mystic’: Mysticism inKarl Rahner’s Theology,” in Theology and Discovery: Essays in Honor ofKarl Rahner, ed. Karl Rahner and William Kelley (Milwaukee,WI: Marquette University Press, 1980), pp. 139–165.

7. This thesis is closely explored in contemporary critical works such as R.Scott Appleby, Religion, Violence and Reconciliation (New York andOxford: Rowman and Littlefield Publishers Inc., 1999); David G.Bromley and J. Gordon Melton, Cults, Religion and Violence(Cambridge: Cambridge University Press, 2002); Hent De Vries,Religion and Violence: Philosophical perspectives form Kant to Derrida(Baltimore, MD and London: The Johns Hopkins University Press,2002); Marc Gopin, Between Eden and Armageddon: The Future ofWorld Religions, Violence and Peacemaking (London: OxfordUniversity Press, 2000); Mark Juergensmeyer, Terror in the Mind ofGod: The Global Rise of Religious Violence (Berkeley and Los Angeles,CA: University of California Press, 2000).

8. Of note here is the brilliant exposition of Metz’s thought by JamesMatthew Ashley, Interruptions: Mysticism, Politics and Theology in theWork of Johann Baptist Metz (Notre Dame, IN: University of NotreDame Press, 1998).

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9. A word of explanation of these terms as Metz understands them. Inexplaining the Marxist challenge, Metz points to two crucial issuesthat must be dealt with by theology without resorting to “intellectualhibernation.” The first challenge is an epistemological one and chal-lenges the idea of truth as somehow beyond individual interests.A postidealist theology takes seriously this charge and wishes to takepolitical, social, and economic implications into account. Second,there is a particular view of history that is challenged by Marxism.Political theology stresses that there is no dualism in its conception ofhistory, as it presents a history of salvation where even past sufferinghas hope. It presents a faith in universal liberation, where all personswill be able to be subjects.

10. Auschwitz presents the challenge to theology because it stands apartfrom a view of history as singular and rather presents history as aplurality of histories, especially of suffering. This is “memoria-passionis,” without which subjectivity is reduced to mere anthropo-morphism. The footnote to the end of this section reveals Metz’s ideaof subject/subjectivity. Subject is not to be considered apart fromtheir social and political milieu. In fact, thinking of suffering under“identity-constraints” is detrimental to political theology. (See alsoF.S. Fiorenza’s explanation of this idea in “Political Theology andLatin American Liberation theologies,” p. 280).

11. Of critical importance to my project here is Metz’s pointed question“What does it mean for Catholic theology that the church no longerhas a third-world church, but is more and more a third-world churchwith constitutive history of origins in Europe? Theology cannot butbecome political in such a changed environment of a ‘culturally poly-centric global church.’ ” Following Rahner’s suggestion, Metz main-tains that we are now in the third epoch of worldwide culturalpolycentrism, which necessarily impacts theology and Europeanmonocentricism.

12. Ashis Nandy: The Intimate Enemy: Loss and Recovery of Self underColonialism (New Delhi: Oxford University Press, 1983). Consideralso what recent scholarship asserts with regard to the significance ofNandy. Robert J.C. Young, (2001) writes:

Though far less acknowledged than Said’s Orientalism, IntimateEnemy was one of the books that contributed most to setting up thebasic framework of the theoretico-political environment of post-colonial studies in India, among diasporic Indian intellectuals andthrough them, across the whole field. (p. 340)

13. Leela Gandhi in this regard defines what “gendered subaltern” means:By “subaltern,” Spivak meant the oppressed subject, the members ofAntonio Gramsci’s “subaltern classes,” or, more generally, those of infe-rior rank. [Spivak] was following on the work begun in the early 1980sby a collective of intellectuals now known as the Subaltern Studies

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group . . . Spivak’s famous interrogation [Can the gendered subalternspeak?] of the risks and rewards which haunt any academic pursuit ofsubalternity drew attention to the complicated relationship between theknowing investigator and the (un)knowing subject of subaltern histo-ries. (Gandhi, 1998, pp. 1–2)

14. “Failure” is being used by Bhabha to mean something other than theopposite of “success.” It is understood more in the (rather Christian)manner of E.M. Forster, “In India, there are many failures and someof them succeed”—from A Passage to India. Ashis Nandy makes ref-erence to this idea of failure and Foster’s presentation of failure inIndia in The Intimate Enemy.

15. See Kathryn Tanner’s perceptive account of boundary and Christianidentity in Theories of Culture: A New Agenda for Theology(Minneapolis, MN: Fortress Press, 1997), pp. 110–119.

16. In the Introduction to The Study of Spirituality (Cambridge:Cambridge University Press, 1986), the authors Cheslyn Jones,Geoffrey Wainwright, and Edward Yarnold, SJ assert that the word“spirituality” has a very recent provenance and that what it has cometo mean is very new. In its original English usage, for example, it wasemployed as a noun referring to the clergy. It then came to mean“things of the spirit” and developed a connection to devotion andpiety. In French, the word was associated negatively with the Quietistmovement of the seventeenth century, but eventually by the nine-teenth century it had come to mean a description of the ways of prayer-ful piety. Most contemporarily, the meaning has come to mean a wayof life that is oriented to all reality. Here, even though the word “spir-ituality” is acknowledged to have a Christian provenance, the contem-porary practitioners of spirituality may not be Catholic or evenChristian. My use of the word “spirituality” is best associated with thelast meaning, for in the postcolonial political context it was Gandhi, aHindu, who demonstrated the viability of spirituality for politics.

Chapter 2 Negotiating Cultural andReligious Identity in the Postcolony

1. See Joseph Cardinal Ratzinger, Truth and Tolerance: Christian Beliefand World Religions (San Francisco, CA: Ignatius Press, 2004):

. . . we should understand two other fundamental concepts of theChristian faith, which have become unmentionable nowadays:conversion (conversio) and mission. The opinion has becomenearly general these days that conversion should be understood tomean a turning point in one’s inner path but not a transition fromone religion to another and thus, not a transition to Christianity.The notion that all religions are ultimately equivalent appears as a

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commandment of tolerance and respect for others; if that is so, thenone must respect the decision of another person who desires tochange religions, but it is not permissible to call this conversion:that would assign a higher status to the Christian faith and thuscontradict the idea of equality. The Christian has to resist thisideology of equality. (p. 105)

2. I am indebted to Meg Guider for this point.3. Robert Schreiter, The New Catholicity: Theology between the Global and

the Local, (New York: Maryknoll, 1997), pp. 46–61. Schreiter points outthe difference between integrated concepts of culture that have been sig-nificant since Vatican II within Roman Catholic theology and globalizedconcepts of culture that advance the notion of a ground of contest inrelations. Each mode of defining culture allows for advantages; in thecase of one, the advantages are holism, conjunctive ways of thinking, har-mony, and resistance against the more corrosive effects of capitalism andthe market mentality of globalization. In the case of the other advantagessuch as forwarding the fragmented, conflictual and disoriented reality ofexperience together with a cogent analysis of power are obtained.

4. The explanation of this idea is going to be necessarilybrief here. Fuller scholarly explanations are to be found in William V.Dych: Karl Rahner, A Michael Glazier Book, (Collegeville, MN:The Liturgical Press, 1992), pp. 38–46; Thomas Sheehan, Karl Rahner:The Philosophical Foundations (Athens, OH: Ohio University Press,1987), pp. 55–96; George Vass, A Theologian in Search of a Philosophy:Understanding Karl Rahner, vol. I (Westminster, London: Sheed &Ward, 1985), pp. 31–57.

5. It is the trope of our times to locate the question of culture in the realmof the beyond . . . the beyond is neither a new horizon, nor a leavingbehind of the past . . . . “Beginnings and endings may be the sustainingmyths of the middle years; but in the fin de siècle, we find ourselves in themoment of transit where space and time cross to produce complex fig-ures of difference and identity, past and present, inside and outside, inclu-sion and exclusion . . . ” (Bhabha, The Location of Culture, p. 1).

6. See Cardinal Ratzinger, Truth and Tolerance: Christian Belief and WorldReligions (San Francisco, CA: Ignatius Press, 2003), pp. 16–17. In anearlier work, Principles of Catholic Theology: Building Stones for aFundamental Theology (San Francisco, CA: Ignatius Press, 1987),Ratzinger argues that the idea of the anonymous Christian in Rahner islocated in his presentation of human subjectivity. Hence, revelation losesits extrinsic character and becomes lodged firmly in the inner reality ofthe human being (p. 163). In my view, this assertion overemphasizessubjectivity in relation to the anonymous Christian in Rahner. Ratzingermoves to strike at the individualism of Rahner’s foundation of subjectiv-ity and deplores the synthesizing elements in Rahner’s theology thatattempts to bring coherence to the system. A “spirituality of conversion,”

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he avers (p. 169), would mean not the conceptually cohesive presenta-tion of freedom as in Rahner, but the “event of the new and unexpected”in the person of Jesus Christ who leads us out of ourselves into the ambi-guity of the other, the particular, the apparently no-necessary and free”(p. 171). My reading of Rahner actually argues that these very elementsare present in a different interpretation of Rahner’s anonymousChristianity, by emphasizing love of Christ through love of neighbor.While Ratzinger mobilizes criticism of Rahner’s reliance on subjectivityfor his arguments against anonymous Christianity, I am emphasizing thatanonymous Christianity is a spiritual tactic to find Christ in the other, thehuman, and the very particular. My interpretation of anonymousChristianity therefore falls in line with Ratzinger’s proposals for a spiritu-ality of conversion.

7. See Rahner:Today everybody is the next door neighbor and spiritual neighbor ofeveryone else in the world. And so everybody today is determined bythe intercommunication of all those situations of life, which affect thewhole world. Every religion which exists in the world is—just like allcultural possibilities and actualities of other people—a question posed,a possibility offered, to every person. And just as one experiencessomeone else’s culture in practice as something relative to one’s ownand as something existentially demanding so it is involuntarily withalien religions. They have become part of one’s existential situation—no longer merely theoretically but in the concrete—and we experiencethem therefore as something, which puts the absolute claim of ourown Christian faith into question. (TI: 5, 117)

8. See Ratzinger, 1987, 169–171.

Chapter 3 Embodied Ethics in the Postcolony

1. “Subaltern” is defined as “illiterate peasantry, aboriginals and the low-est strata of the urban subproletriat” in Critique of Postcolonial Reason,p. 269. The “gendered subaltern” therefore is over-determined by race,class, gender, and ethnicity.

2. See Stephen Morton, Gayatri Chakravorty Spivak (London andNew York: Routledge, Taylor and Francis Group, 2003), pp. 17–20 foran accessible explanation of this idea. Also, refer to Spivak, 1990: 1–16for Spivak’s presentation of this idea:

As far as I understand it, the notion of textuality should be related tothe notion of the worlding of a world on a supposedly uninscribedterritory. When I say this, I am thinking basically about theimperialist project, which had to assume that the earth that itterritorialized was in fact previously uninscribed. So then, a world, ona simple level of cartography, inscribed what was presumed to be

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uninscribed. Now this worlding is also a texting, textualising, a mak-ing into art, a making into an object to be understood.

3. Quoted in Spivak: “French Feminism Revisited” (1993, p. 165). FromIrigaray’s Face to Face with Levinas:

The fecundity of a love whose gesture or the most elementary gestureremains caress . . . the other’s hand, these palms with which heapproaches me without crossing me, give me back the borders of mybody and call me to the remembrance of the most profound intimacy[of the child-in-the-mother]. Caressing me, he bids me neither todisappear nor to forget, but to rememorate the place where, for me,the most secret life holds itself in reserve . . . Plunging me back intothe maternal entrails and, before that conception, awakening me toanother—amorous—birth.

4. It must be pointed out that Spivak resists being described as a“deconstructionist.” See “Revolutions That as Yet Have No Model:Derrida’s “Limited Inc.” in The Spivak Reader, pp. 75–106.

5. The Subaltern Collective publishes a highly acclaimed series calledSubaltern Studies, the primary aim of which is to challenge the domi-nant modes of retelling India’s past. They are highly critical of Indiannationalism, which they have found to be imbued with both colonialas well as bourgeois-nationalist elitism. The objective of such a criticalperspective on Indian history is to make clear the agency and voice ofthe subalterns, who are shown to be agents that mapped their own his-tories in a rather different manner than that laid out by nationalist elitepoliticians.

6. Note that for Rahner embodiedness refers to our general experience ofcorporeality and not the fact of difference of gender and race. The falseunity implied through such a general understanding of corporeality isprecisely what feminists, race theorists, and postcolonial theorists cri-tique. Feminists will point to the exclusion in masculinist philosophyand theology—of women, their subjectivity, their ethical orientations,and their agency or freedom.

7. Rahner is referring here to the Thomistic idea of Charity as the supremesupernatural virtue infused into the soul by sanctifying grace. However,a feminist and political gloss on the idea of “Charity” as “Love” revealstheir deep suspicion that this term is connected to imperialist agendasof civilizing missions.

8. Note also reappearance and rewriting of this paragraph in the laterCritique of Postcolonial Reason, p. 382.

9. See footnote 97 in Critique of Postcolonial Reason, p. 383. She is beingcritical of Derrida here because he writes of “aimance” (cf. Derrida’sPolitics of Friendship) in a particular way that obscures and shackles itspolitical potential in her view. In her estimation, such attempts at“friendship” simply behave predictably in the interests of capital whereelite interests who really do not “love” in the manner that Spivak is callingfor neatly appropriate indigenous knowledges.

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10. (http://www.nd.edu/~remarx/rm/contents/rm12–4.html).11. Critical Marxist feminists take great issue with Spivak in this regard.

Also note the dyspeptic review of Spivak’s Critique of PostcolonialReason by Terry Eagleton, “In the Gaudy Supermarket,” LondonReview of Books 21 (10), May 13, 1999 (http://www.lrb.co.uk/v21/n10/eagl01_.html). I think that Spivak’s view is significant becauseit is opposed to critical Marxist views of agency as “free choice.”

12. Spivak does not use the word “mystery.” This word is my deliberatemisreading of Spivak who is of course performing a misreading ofDerrida’s understanding of the “secret.” She is speaking of humanencounter; Derrida is speaking of reading a text. John Caputo saysthat for Derrida the secret is that there is no secret:

no hidden semantic content, no privileged access, no transcendentalsignified, no hyperessential intuition, no Ding an sich to which we haveextratextual (extraterrestrial) access. There is no escape from thesurface of the text, and hence no way to put to rest our interpretivecontroversies. If our hearts are restless until they rest in the secret, then,in this Jewish Augustianism, they will never rest. Indeed that is justwhat is productive about the secret and why it impassions. (Caputo,1997 34)

Thus, the existence of the secret reveals something—that there is a“depth dimension” in human encounter.

13. Gayatri Spivak, Imaginary Maps: Three Stories by Mahasweta Devi(New York and London: Routledge, 1995), Preface, original emphasis.It is also very interesting to contrast this paragraph with the morerecent rewrite of it in Critique of Postcolonial Reason, p. 384:

One word on ethical singularity, not a fancy name for mass contactor for engagement with the common sense of the people. It is some-thing that may be described by way of the following situation, aslong as we keep in mind that we are a) phenomenalizing figures andb) not speaking of radical alterity: We all know that when we engageprofoundly with one person, the responses—answers—come fromall sides. Let us call this responsibility, as well as “answer”ability oraccountability . . . yet on both sides there is always a sense thatsomething has not got across. This is what we call the secret, notsomething that one wants to conceal, but something that onewants desperately to reveal in this relationship of singularity andaccountability.

14. Irigaray herself would never describe herself as a Christian believer.For an analysis of Irigaray’s influence on Christian feminism, see“Feminist Theology” in Modern Christian Thought (New Jersey:Prentice Hall, 2000, pp. 417–442). Nevertheless, her discussionsoften elaborate Christian themes and Christian practices. See, forexample, French Feminists on Religion: A Reader, ed. Morny Joy,Kathleen O’Grady, and Judith L. Poxon (London and New York:Routledge, 2002), pp. 13–81.

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15. Rahner’s view is instructive in “The ‘Commandment’ of Love,” p. 450:. . . contemporary theology, by dispassionately making room for a tem-poral series of moral acts which only gradually lead to love, has madereal progress. Modern theology has thereby reached a really muchmore serious consideration of the historical dimension than was thecase with St. Thomas. Yet, on the other hand, Thomas in particular hasevery right to warn us in this question against conceiving this succes-sive nature in too primitive a way (and the average moral theologytoday urgently requires correction on this point by Thomas). Whileholding fast to the now normal representation of the “processus justifi-cationis,” it is also very important to realize that the basic decision oflove is not just something which is also due at sometime or another(saepius in vita) but that, by the very nature of personal reality, it char-acterizes rather that beginning of the human being’s spiritual historywhich, as a genuine source continues to govern the development ofthis historical life of the spirit into the individual virtues.

16. Edward C. Vacek in Love, Human and Divine: The Heart of ChristianEthics, (Washington, DC: Georgetown University Press, 1994) pres-ents a perceptive reading of Eros in Catholic theology (pp. 239–257).Aquinas, for example, can be thought of as the “apostle of Eros”(244), but at times makes Eros out to be a form of ethical egoism. Erosproperly, however, has the qualities that Aquinas describes of being a“self-love,” which genuinely finds its fulfillment in the love of thebeloved other. I believe that the encyclical is drawing on this tradition.The drawing out of self into the other (ekstasis) also seems to be arecurring trope in Benedict’s writings.

Chapter 4 Spirituality and NonviolentPolity in the Postcolony

1. Ahimsa means non-violence. It formed the basis of the freedommovement in India in its bid for independence from European colo-nial powers, notably the British. Ahimsa is Sanskrit for the avoidanceof himsa or injury to sentient beings.

2. Philip Endean in Karl Rahner and Ignatian Spirituality (Oxford andNew York: Oxford University Press, 2001), says in this regard thatRahner consistently presented “Indifferent Freedom” in misspelledSpanish as Indiferençia. See Endean, note 75, p. 88. I have retainedRahner’s original misreading here since it hints subtly at the hetero-geneous provenance of his mystical theology.

3. Leela Gandhi makes a similar assertion with regard to Gandhi andpostcolonial theory:

. . . the careful retrieval of figures like Gandhi and Fanon is instruc-tive to postcolonial theory. For when this theory returns to the

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colonial scene, it finds two stories: the seductive narrative ofpower, and alongside that, the counter-narrative of the colonizedpolitely, but firmly, declining the come-on of colonialism. (LeelaGandhi, Introduction to Postcolonial Theory [Edinburgh, EdinburghUniversity Press, 1998]), p. 22.

4. See the excellent essay in Bonfire of Creeds, “Introduction: A Dialoguewith Ashis Nandy” by Gustavo Esteva and Madhu Suri Prakash(New Delhi: Oxford University Press: 2004), pp. 1–16.

5. See Robert J.C. Young, Postcolonialism: An Historical Introduction(Oxford: Blackwell Publishing, 2001), pp. 325–327. Young says:

Gandhi’s politics, by transgressing conventional political categoriesand forms, and the normative distinction between public and pri-vate spaces through which they operated, opened up possibilitiesthat have been increasingly appropriated by the postcolonial left.His policy of non-violence, as commentators have noted, wasaccompanied by a strategic, transgressive role-playing at the level ofgender which made it more difficult for the colonial government torespond in the ways with which it normally dealt with anti-colonialresistance. (emphasis added)

6. Young in Postcolonialism asserts also that Gandhi’s invoking of the fem-inine in political contexts befuddled both colonial as well as gender pol-itics simultaneously. While Gandhi became more stereotypically“feminine” in Western eyes, he became more “androgynous” in Indianeyes (p. 327). We see therefore the fruit of strategically deploying gen-der as Spivak argues even though Gandhi and Spivak differ in theirrespective strategies.

7. Nandy writes (1983, pp. 53–54):First, the concept of naritva (womanhood), so repeatedly stressedby Gandhi nearly fifty years before the women’s liberation move-ment began, represented more than the dominant Western defini-tion of womanhood. It included some traditional meanings ofwomanhood in India, such as the belief in a closer conjunctionbetween power, activism, and femininity than between power,activism and masculinity. It also implied the belief that thefeminine principle is a more powerful, dangerous and uncontrol-lable principle in the cosmos than the male principle. But evenmore central to this concept of womanhood was the traditionalIndian belief in the primacy of maternity over conjugality in femi-nine identity. This belief specified that woman as an object andsource of sexuality was inferior to woman as source of motherlinessand caritas. Gandhi’s fear of human sexuality, whatever its psycho-dynamic explanation in Gandhi’s personal history, was perfectlyconsistent with this reading of Indian culture.

8. M.K. Gandhi, “Reply to Lala Lajpat Rai,” in The Writings ofM. K. Gandhi, Raghavan N. Iyer (Oxford: Clarendon Press, 1986),pp. 211–214.

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9. While this is a worthy idea, Bresnahan is reasserting very problematicorientalizing views of “others.” Spivak, for example, would scoff atthe idea that all Hinduism has “profound reverence” for living thingsand that Europeans somehow invented violence.

10. Mystagogy is defined by Rahner as the manner in which individualsare made aware of the experiences of transcendence in their lives,which take place without their awareness of it. See Rahner, 1978,p. 59. See also James J. Bacik, Apologetics and the Eclipse of Mystery:Mystagogy according to Karl Rahner (Notre Dame, IN: Notre DameUniversity Press, 1980); Anne Carr: “Starting with the Human,” inA World of Grace: An Introduction to the Themes and Foundations ofKarl Rahner’s Theology, ed. Leo J. O’Donovan (New York: TheSeabury Press, 1980); Stephen Duffy, The Dynamics of Grace:Perspectives in Theological Anthropology, (Collegeville, MN: TheLiturgical Press, 1993); Harvey Egan, Mystic of Everyday Life(New York: Crossroad, 1998); Roger Haight, The Experience andLanguage of Grace (New York: Paulist Press, 1979); ThomasO’Meara, “A History of Grace,” in A World of Grace, ed. Leo J.O’Donovan (New York: Seabury Press, 1980, pp. 76–91).

11. In this connection, historical studies such as Williston Walker, RichardA. Norris, David W. Lotz, and Robert T. Handy, A History of theChristian Church (New York: Charles Scribner’s Sons, 1985), p. 507,mention that “Indiferençia” traditionally upheld the hierarchicalchurch. Rahner takes pains to expand the idea of Indiferençia.

12. “Religious Enthusiasm and the Experience of Grace,” TheologicalInvestigations, vol. 16, pp. 35–51. See also Rahner’s The Practice ofFaith: A Handbook of Contemporary Spirituality (New York:Crossroad, 1984) and “Ignatius of Loyola Speaks to a ModernJesuit,” in Ignatius of Loyola, ed. Paul Imhof, trans. RosaleenOckenden (London: Collins, 1979), p. 11.

13. In this regard see Philip Endean, Karl Rahner and IgnatianSpirituality, who asserts that for Rahner, the classic locus of suchexperiential coming to awareness of God is in the Ignatian Exercises.He therefore concludes that Ignatius may have much more influenceon Rahner than the systematic thinkers such as Maréchal or Heidegger.Because the Exercises are a process of prayer, they help lead peopleinto a deeper and more profound experience of God in their everydaylives. The focus on “experience” allows us to consider the relation-ship in Rahner between theology and lived spirituality. Endeancomments here that through Bonaventure (among others), Rahner’stheology informed by Ignatian spirituality was about “everydayhuman experience.”

14. Nanda, Meera. 2003. http://www.mukto-mona.com/Articles/vedic_science_Mira.htm

15. Philip Endean argues that the immediate experience of God thatone seeks to cultivate in Indiferençia also means detaching from

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one’s own sense of survival. The experience in other words “anticipatesdeath” (Endean, Karl Rahner and Ignatian Spirituality, p. 15).

16. See the following quote by Nandy from Outlook India, June 21, 2004: These ideas of tolerance in ordinary people and everyday life aretinged with popular religious beliefs, however superstitious,irrational and primitive they may seem to progressive, secularIndians. Modern India, till today, has not produced a singlehero of secularism except for that fading star, Jawaharlal Nehru.If Ashoka, Akbar, Kabir and Gandhi, whose names the secular-ists routinely mouth, could do without the concept of secular-ism, so can the people of South Asia. They do not need leaders,vanguards, preachy academics or journalists vending fancy the-ories to educate them in the niceties of tolerance and respect forother faiths. The time has come for us to decipher the languageand culture of those humble Indians who live by their “inferior”beliefs and have made our society livable.

17. Hindu Nationalistic rhetoric that engages in a particularly spuriousform of identity politics.

18. Nandy asserts that the Gods and Goddesses are alive and well in placessuch as Malaysia and Indonesia (Time Warps, 2002, note 3, p. 131).

19. Nandy concedes here that this story may be apocryphal (Time Warps,2002, pp.133–134).

20. Nandy defines “existential consciousness” as atman and maintainsthat “attribute consciousness” is what modern psychology studies.A peculiar splitting of self is attendant on the condition of continuedsubjugation—the self in order to ensure survival separates the violenceand humiliation heaped on itself from its “essential self” that is iden-tified with its existential consciousness. The survivor ensures that s/heis in the world, but not of it (1983, p. 109).

21. See, for example, “Theology as Biography,” in Faith in History andSociety (New York: Seabury, 1980), p. 228, which is an excursusadapted from a tribute that Metz wrote on Rahner’s seventiethbirthday titled Karl Rahner—ein theologisches leben. Theologie alsmystische Biographie eines Christenmenschen heute.

22. Note here that Rahner has shifted his position from this position inFoundations of Christian Faith with regard to the disempowered andtheir bid for power.

23. Ignatius Jesudasan for example would assert that Gandhi is anexample of Rahner’s “anonymous Christian”:

A Christology inspired by the spirit or self-understanding of Jesus,as that self-understanding is appropriated in faith, must recognizein Gandhi’s discipleship to, and imitation of, truth or self-sacrificinglove, an eminent example of what Karl Rahner terms “anonymousChristianity.” Gandhi’s own self-understanding, as dedicated totruth and self-sacrificing love, implicitly reproduces a central aspectof Jesus’ own self-understanding. In other words, the Hindu

N O T E S218

Gandhi fulfilled in his life the injunction of St. Paul to theChristians at Philippi: “In your minds you must be the same asChrist Jesus.” (Phil. 2: 5)

Chapter 5 Theology in thePostcolonial Context

1. Kathryn Tanner in Theories of Culture: A New Agenda for Theology(Minneapolis, MN: Fortress Press, 1997), p. 92, has issued such a chal-lenge to theology:

In contrast to what the values of clarity, consistency and system-aticity might suggest of themselves, even academic theologians donot simply follow logical deductions where they lead or the dic-tates of abstract principles when arriving at their conclusions. Theydo not construct their theological positions by applying generali-ties to particular cases, or emend them by trying to reproduce thesame clear meanings in terms of a new day so as to convey themacross putatively accidental differences in circumstance and vocab-ulary. Instead they operated by tying things together—the Latinmeaning of religare, after all, is to bind.

2. Cited in Kwame Anthony Appiah, The Ethics of Identity (Princeton, NJ:Princeton University Press, 2005), note 1, p. 295: Muzafer Sherif, O.J.Harvey, B White, William R. Hood, and Carolyn Sherif, The RobbersCave Experiment: Intergroup Conflict and Cooperation (Middletown,CT: Wesleyan University Press, 1988).

N O T E S 219

B ibliography

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B i b l i o g r a p h y222

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B i b l i o g r a p h y 223

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Agape, 104, 134, 142, 144–146agency, 116, 118, 129, 131–134,

139–142, 146, 157, 160, 165, 167, 197, 204, 205, 213, 214

Ahimsa, 48–50, 149, 151, 154, 156,160–163, 178, 183, 192–194, 206,215

Alphonsa, Sr., 67anonymous Christian, 58, 70, 71, 87,

91–97, 172, 211, 218, 222–223anonymous Christianity, 70, 87, 89–97,

127, 166, 194, 212, 218, 223Appiah, Anthony, 198–206, 219, 225Aquinas, Thomas, 27, 75, 126, 215, 223Asad, Talal, 3–8, 11, 22, 36, 64–68, 97,

201, 225Ashley, James M., 208, 226, 234

Benedict XVI, Pope, 50, 55, 56, 94,104, 215, 226, 240

boundary, 47, 48, 53–98, 154, 174,197, 204–205, 210

boundary, Impermeable, 87, 101boundary, Porous, 27, 45, 65, 79, 80,

86–97, 176–177, 182, 194, 196,203, 205

Caritas, 144–145, 216, 226catachrestic, 57, 66, 106, 109–110charity, 91, 127, 129,

143–145, 213Christian Europe, 130Clarke, Sathianathan, 80, 237cognitive Indifference, 159–163, 167,

192communal Amity, 80, 98, 149,

176, 206conversion, 7, 22, 46, 51–59, 61, 68,

69, 73–105, 146, 168, 204, 205,210–212, 222, 232, 237, 239

cosmopolitanism, 198–200, 206, 225

critical traditionalism, 150, 151, 153,156–157, 161, 164, 178

Davaney, Sheila G., 5, 9, 28, 232decolonization, 38, 41–45, 47, 119,

150, 155, 170deconstruction, 45, 118, 131, 132, 213Deus Caritas Est, 145, 226

Egan, Harvey, 23, 167, 172, 208, 217,224, 229, 237

ekstasis, 92, 97, 147, 156, 205, 215Endean, Philip, 168, 215–218, 229epistemological Poverty, 58, 203eros, 104, 105, 134, 142–146, 215ethics, Embodied, 25, 47, 123, 142ethics, Feminist, 7, 13, 106, 109, 121ethics, Heterosexist, 144, 205, 239ethics, Incarnational, 129, 134, 186ethics, Masculinist, 104, 133, 134, 205ethics, Postcolonial, 101, 109, 103, 146ethics, Sexual Difference, 109, 131, 134existential Ethics, 13, 50, 102, 107,

120–122, 139, 146, 156, 221, 229,239

existentiell Christology, 91–92, 97, 170,172, 192

failure, 30, 41, 43, 46, 83, 84, 86–87,92, 120, 151, 164, 172, 183, 184,205, 210

fecund caress, 115, 134, 142feminism, 40, 101, 104, 109–119, 205,

213–214, 232, 234, 236Fiorenza, Francis S., 16, 17, 30–34, 207,

209, 230fundamental engagement, 123, 126fundamental Option, 48, 106–107,

121–127, 135–141, 146, 165, 169,170, 226

fundamentalism, 10, 207

Index

Gandhi, Leela, 38, 63, 102, 104, 120,209, 210, 215, 216, 230

Gilroy, Paul, 33, 59, 64, 231globalization, 10, 12, 19, 44, 52, 58,

62–63, 71, 88, 94, 117, 153,194–195, 207, 211, 239

grace, 11, 13, 19, 20–26, 70–78, 86–97,124–128, 137, 165–168, 170–173,186–194, 207, 213, 217, 221–236

Haight, Roger, 70, 86, 217, 231–232Hindu India, 130Hindutva, 180–181

Ignatian Exercises, 24, 189, 217, 224, 237Ignatian Spirituality, 23, 215–218, 229,

233Ignatius of Loyola, 23, 126–127, 155,

166, 210–211, 217–224, 228imperfect theory of transcendence, 169,

170Indiferençia, 49, 126–127, 151,

165–169, 172–174, 184–187,191–194, 215, 217

intercultural theology, 7, 8, 70–78, 198Irigaray, Luce, 105, 115–121, 130–134,

213–214iteration, 60, 79, 83–88

Kristeva, Julia, 40, 105, 112–116

Metz, J. B., 12, 28–37, 45, 185, 208,209, 218, 226, 230–234

mystagogy, 166, 186, 217, 226mysticism of the everyday, 23, 24, 164,

167, 169, 173, 184

nation, 2, 3, 54, 79, 116, 157–161,175–177, 200, 202, 206, 225–228,238

nationalism, 38, 53, 55, 65, 68, 82, 88,98, 102, 104, 113, 119, 153,157–160, 162, 175–181, 192,194–195, 198, 213, 225, 227, 232

neo-Gandhian, 46, 149, 206nonviolence, 1–11, 38–39, 98, 149, 151,

161, 163, 175, 178, 183, 184,194–197, 206

pluralism, 26, 29, 52, 68, 78, 86, 87–91,97, 121, 127, 201–202, 222, 228

plurality, 20, 53, 76, 128, 147, 157,168, 176, 180, 201–209

political Theology, 12, 17, 29, 31–37,185, 209, 230–234

politics of Knowledge, 157, 203poly/theism, 152, 206practical Wisdom, 99, 178prayer, 23, 93, 128, 138, 172–174, 192,

210, 217, 222, 229

Ratzinger, Cardinal J., 50, 56, 94–99,210–212, 237

relativism, 55, 56, 96, 116, 199revanchism, 10, 237

Sachs, John R., 17, 237satyagraha, 182–183, 230Schreiter, Robert, 5–11, 35, 45,

47, 52, 53, 58, 196–198, 203,206–211, 237

scientism, 150, 157–159, 175, 197Sen, Amartya, 195–206, 237solidarity, 29–33, 40, 41, 55,

112–113, 141spirituality, 5, 10, 23–25, 46–50, 76,

92–99, 106, 138, 140, 150–187,204–224, 229–240

spirituality, conversion, 211–212spirituality, Ignatian, 215–218, 229spirituality, Incarnational, 173–174

statism, 158–159, 192strategic Essentialism, 41, 105–115,

120, 203subaltern Collective, 119, 120, 213Sugirtharajah, R. S., 9, 12, 35–42, 50,

85, 238supernatural Existential, 19, 46, 70–78,

86, 97, 136, 165–170, 226

Tanner, Kathryn, 5–9, 210, 219, 239theology of Power, 187–188, 221theory of oppression, 156, 160–161,

168transformation of self, 152, 173,

191, 194

uterine social organization, 114

Veritatis Spelendor, 136

Zagano, Phyllis, 104, 143–145, 240

I n d e x242

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