Abstract
The conversation with members of the Karen community at Dokdaeng has generated this contextual understanding of a shamanic pneumatology of sacred sustainability of Asia. This emergent pneumatology will be generated within the theological framework of the Ecumenical Association of the Third World Theologians. This shamanic pneumatology of sacred sustainability is borne of a dialogue with a context-specific local pneumatology of the Karenite notions of sacredness and sustainability in northern Thailand. The critical correlation between the Karen notion of the Great Spirit with the biblical ruach elohim, the Angels, the Pneumatology of Vatican and the FABC will be dealt with in the Section “Pneumatology in Relation to Sacredness and Sustainability.”
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Notes
- 1.
The conference was attended by 30 Asian members (more women than men) of the Ecumenical Association of Third World Theologians (EATWOT) from the countries of Bangladesh, India, Indonesia, Myanmar, Pakistan, Philippines, Sri Lanka and Taiwan. These delegates came together for the VII Asian Theological Conference (ATC) on the theme: “Indigenous Peoples’ Struggle for Justice and Liberation in Asia,” held from November 8–10, 2010, at Good Shepherd Center, Antipolo City, Philippines.
- 2.
The Plenary Session of November 7, 2010, during the Asian Women’s Meeting of EATWOT was entitled Doing Asian Feminist Analysis. The session was facilitated by Emelina Villegas and Rini Ralte. The Participants articulated the Asian-ness of their approach based on a common experience of colonialism and oneness and interconnectedness. They identified neo-colonization and patriarchy as the root causes of the domination that is reinforced by religion and accompanied by a spiraling systemic violence that is spawned by the dominant development ideology espoused by the global elite minority. It is an ideology that legitimates the commoditization of the environment.
- 3.
The emphasis in italic is mine. These salient points came from the country reports, synthesis, the plenary session (facilitated by Karl Gasper) and the concluding session (facilitated by Fr. Anthoniraj Thumma) after the exposure to the Aeta community located in Sitio Target, Sapang Bato, Angeles City, Pampanga, a province North of Manila. The respective countries, India, Sri Lanka, Taiwan, Myanmar, Indonesia and the Philippines, reported on the indigenous peoples’ situation in their respective country while highlighting the issues that would enable participants to understand and appreciate the situation of the indigenous peoples.
- 4.
To the Karen Christians and indigenous communities, the ontological differences between Taj Thi Ta Tau and Ywa, the Great Spirit and Ruach Elohim is of little consequences. What matters most is the divine intervention that alleviates them from their personal and communal suffering.
- 5.
The naming and elevation of the indigenous beliefs in the spirit world is an act of solidarity with the indigenous communities worldwide in their movemental/prophetic resistance against the colonial and neo-colonial-imperial missionary Christianity. Colonial Christianity continues to denigrate and erase their religio-cultural cosmologies of sustainability; also see Jojo M. Fung, SJ, “Sacred Space For Sacred Sustainability,” Landas, 26 (2012), 267–290.
- 6.
For instance, Chan Kam of the Karen village called Maelid opines that nature “becomes sacred because the spirits come and dwell in nature.” Based on an interview in the Karen village of Dokdaeng, April 15, 2013.
- 7.
See Jojo, M. Fung, S.J. “The Great Spirit and the Future of Pneumatology, East Asian Pastoral Review, 50 (2013), 262–277.
- 8.
These ideas are reflected in the reports of Groups 1, 2 and 3 on Day 2 November 7, 2010,, during the EATWOT’s Asian Women’s meeting. The meeting is based on the three guidelines: (1) identify and name the root causes of the problems; (2) engage in Asian eco-feminist theological articulation; (3) reclaim traditions – biblical, history, culture, stories.
- 9.
Notwithstanding that this epistemological differentiation is useful for dogmatic clarity (hierarchical “consumption”), the diverse indigenous pneumatologies have to be valued for its revelatory and salvific characters (NA 2; LG 16, OT 16, AG 7, ES 41–42, RH 11–12, RM 28; FABC I, 1974; Thesis 2, 1987 FABC Theological Advisory Committee, BIRA IV/2, 1995 FABC Office of Evangelization, 1997 FABC Office of Theological Concern). For the indigenous communities, the Great Spirit, the ancestral and nature spirits have undeniably raised up morally upright wo/men elders, healers, sages and shamans, empowered them to resist the onslaught of the hegemony of neo-liberal globalization, the nation-states and “North Atlanticentric” socio-economic, political and military imperialism that is keenly felt in the local indigenous rural communities.
- 10.
Kwong Lai Kuen, “The Chinese QI and Christian Anthropology,” Ignis, XLII, 3 (2012), 38. Also see Richard J. Clifford and Roland E. Murphy, “Genesis,” in Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy, eds., The New Jerusalem Biblical Commentary (London: Geoffrey Chapman, 1993), 10.
- 11.
Geiko Müller-Fahrenholz, God’s Spirit: Transforming a World in Crisis (New York: Continuum), 8.
- 12.
Philip clayton, Adventures in the Spirit (Minneapolis: Fortress Press, 2008), 153, 248. Also see Darmuid O’ Murchu, In The Beginning Was The Spirit, 11.
- 13.
Yves Congar, I Believe In The Holy Spirit, trans. David Smith, Vol. 1 (New York and London: The Seabury Press & Geoffrey Chapman, 1983), 3.
- 14.
Based on the conversation with Ponchai on April 24, 2013, Maelid village. Ponchai is a member of the middle generation that is grounded in both traditional knowledge and Catholic teachings. This indigenous beliefs that “the spirit world is contained in this world, in the realm of everyday events, yet transcends the material and personal creation,” O’Murchu contends, “is a form of panentheism rather than pantheism.” See Diarmuid O’ Murchu, In The Beginning Was The Spirit: Science, Religion, and Indigenous Spirituality (Maryknoll, New York: Orbis Books, 2012), 87.
- 15.
Yves Congar, I Believe In The Holy Spirit, trans. David Smith, Vol. 1 (London and New York: The Seabury Press and Geoffrey Chapman, 1983), 3.
- 16.
A group of seven archangels is frequently described as heading the world of angels. They have “entry to the presence of the glory of the Lord” (Tob. 12:15). They are Uriel, whose function is to lead the angelic host and guard the underworld (Sheol); Raphael, who is in charge of the spirits of humans; Raguel, who takes revenge upon the world of lights; Michael, who watches over Israel; Sariel, whose duties are not defined; Gabriel, who rules Paradise; Jeremiel (IV Ezra 4:38), who according to a later apocalyptic composition (Apocalypse of @<a href=“ejud_0002_0006_0_05820.xml”> @ Elijah @</a>@; Ger., ed. by Steindorff, p. 10) guards the souls of the underworld (I En. 20). See “Jewish Concepts: Angels and Angelology,” http://www.jewishvirtuallibrary.org/jsource/judaism/angels. html, accessed on June 15, 2015.
- 17.
See “Jewish Concepts: Angels and Angelology,” http://www.jewishvirtuallibrary.org/jsource/judaism/angels.html, accessed on June 15, 2015.
- 18.
For more details, see J. M. Wilson, “Angels,” in Geoffrey W. Bromiley, Everett F. Harrison, Roland K. Harrison, William Sanford LaSor, Edgar W. Smith, JR. (eds.), The International Standard Bible Encyclopedia, Vol. 1 (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979), 124–127.
- 19.
See “Jewish Concepts: Angels and Angelology,”http://www.jewishvirtuallibrary.org/jsource/judaism/angels.html, accessed on June 15, 2015.
- 20.
See Joseph A. Fitzmyer, “Pauline Theology” in Raymond E. Brown, Joseph A. Fitzmyer and Roland E.Murphy, The New Jerusalem Biblical Commentary (Makati and Quezon City: St. Paul’s Publications and Claretian Publications, 1993), 1403.
- 21.
Ormond Rush believes that Vatican II’s speaks of the Holy Spirit “conferring ‘diverse charisms, or the sensus fidei give by the Spirit to all the baptized’ and that the council’s teaching still have to impact deeply on the spiritual and institutional life of the whole church.” See his article, “Ecclesial Conversion after Vatican II: Forever Becoming a Church that Reveals “the Genuine Face of God,” Theological Studies, 74, 4(December 2013), 785–803.
- 22.
These discernible signs, in Ormond Rush’s view arises from Vatican II which “marks a significant recalibration of the Catholic imagination concerning a truth always held but now newly perceived: the present too, not just the past, is revelatory and authoritative.” See his article, “Ecclesial Conversion After Vatican II: Renewing ‘The Face of the Earth’ to Reflect The Genuine Face of God,” Theological Studies 74 (2013), 785–803.
- 23.
Yves Congar, I Believe in the Holy Spirit, trans. David Smith, Vol. I (New York and London: Seabury Press & Geoffrey Chapman, 1983), 172.
- 24.
Ibid.
- 25.
See Davis Varayilan, Pilgrim Church and the Holy Spirit, 111.
- 26.
See Congar, I Believe in the Holy Spirit, Vol. I, 169.
- 27.
Ibid., 171.
- 28.
Ibid.
- 29.
FABC 1, 4 remarked on the far-reaching of modernity as the “profound social change, along with secularization and the break up of traditional societies.” See also FAPA, 1:13 and Varayilan, Pilgrim Church and the Holy Spirit, 105.
- 30.
Congar, I Believe in the Holy Spirit, Vol. 1, 171.
- 31.
Also see Statement and Suggestions, “Consultation on ‘Evangelization and Inculturation,” and FAPA, 3:215.
- 32.
This is confirmed by the gathering of elders in the village of Dokdaeng on April 13–14, 2014. Singtong, one of the religious leaders spoke of his joy after hearing the three reports of the young that they believed in the rituals that make the land and everything sacred.
- 33.
See Paul VI’s General audience on June 6, 1973.
- 34.
See the works of Everett Fox, The Five Books of Moses (New York: Schocken, 1983), 11.
- 35.
Addison G. Wright, in his commentary on the imperishable spirit in Wisdom 12: 1 as “either Wisdom as the agent of God’s immanence (Wis 1:7; Wis 7:24; Wis 8:1) or the breadth of life (Jdt 16:14) put in creatures by God.” (Gen 2:7; Wis 15:11). See Addison G. Wright, “Wisdom,” in Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, eds., The New Jerusalem Biblical Commentary (London: Geoffrey Chapman, 1993), 510–522.
- 36.
The Badjaos of Southern Philippines subscribe to a pneumatology that describes the absolute creator known as Tuhan who enjoys radical transcendence as a “wind.” Therefore Tuhan is everywhere, be it the heavens or the sea or the forest. See Bruno Bottignolo, Celebrations With the Sun: An Overview of Religious Phenomena Among the Badjaos (Manila: Ateneo de Manila University Press, 1995), 38–57.
- 37.
See Pieter Craffert, The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological-Historical Perspective (Cambridge: James Clarke & Co., 2008); Jojo M. Fung, A Shamanic Theology of Sacred Sustainability: Church and Shamans in Dialogue for a Liberative Struggle in Asia (Manila: Jesuit Communications Foundations Inc., 2014), 101–104.
- 38.
For details between the “One Spirit” and “many spirits” cosmologies of India and Korea, see Kirsteen Kim’s work, The Holy Spirit in the World: A Global Conversation (Maryknoll, NY: Orbis Books, 2007), 67–140.
- 39.
See Rio+20 International Conference of Indigenous Peoples on Self-Determination and Sustainable Development; see http://www.rightsandresources.org/publication_details.php?publicationID=5196; accessed on September 9, 2013.
- 40.
See Rio+20 Declaration of The International Conference of Indigenous Peoples on Self-Determination and Sustainable Development, http://cupuladospovos.org.br/en/2012/06/indigenous-peoples-international-declaration-on-self-determination-and-sustainable-development/; accessed on November 19, 2012; also http://www.un-documents.net/ocf-02.htm; accessed on November 21, 2012.
- 41.
Jürgan Moltmann (1985, xii; O’ Murchu 2012, 138) used the phrase “God the Holy Spirit…is in all created things” and this God, in the postulation of Gordon D. Kaufmann (2004, xi, 48) “is an activity rather than a person” for “God is our name for the creativity in nature” and “the creativity in nature is God enough” (2008, 142, 284). See Gordon D. Kaufmann, In the Beginning: Creativity (Minneapolis: Augsburg Press, 2004); Stuart A. Kaufmann, On the Mystery (Minneapolis: Fortress Press, 2008) and Wolfhart Pannenberg, Theology and the Philosophy of Science (Louisville, KY: Westminster Press, 1976); Diarmuid O’ Murchu, In the Beginning, 51, 59, 138.
- 42.
O’ Murchu retrieves Catherine Keller’s insight on creatio ex profundis to denote an insight that ex profundis “signifies the primordial depths, the impregnating eros, the divine lure that predates the material creation by time spans we dare not try to measure” in which “infinity is the operative scale, and mystical insight alone is likely to plummet the depths of what we are asked to embrace.” See Catherine Keller, Face of the Deep: A Theology of Becoming (New York: Routledge, 2003).
- 43.
See Heidi Ann Russell, “Quantum Anthropology: Reimaging the Human Person as Body/Spirit,” Theological Studies, 74, 4 (December 2013), 934–959.
- 44.
O’ Murchu postulates that “we exist as Spirit and pervasively in Spirit” and “Spirit now becomes the basic ontological category, that which unites all living things.” See O’ Murchu, In the Beginning Was the Spirit, 138.
- 45.
See Aloysius Pieris, “Spirituality as Mindfulness: The Biblical and Buddhist Versions,” in Patrick Gnanapragasam and Elisabeth Schüssler Fiorenza, Negotiating Borders: Theological Explorations in a Global Era (Delhi: ISPCK, 2008), 185–198.
- 46.
See Thomas J. Volgy, Kristin Kanthak, Derrick V. Frazier, and Robert Stewart Ingersoll, “The G7, International Terrorism, and Domestic Politics: Modeling Policy Cohesion in Response to Systemic Disturbances.” International Interactions, 30 (2004), 191–209; Peter Kanyandago, “Globalization: A Refection on Its Anthropological Underpinnings in Relation to Social Justice,” in Patrick Gnanapragasam and Elisabeth Schüssler Fiorenza, eds., Negotiating Borders, 457–464 and Philip L. Wickeri, “Globalization and Transnational Christianity: Notes on Intercontextual Theology and the Present Ecumenical Situation,” in Patrick Gnanapragasam and Elisabeth Schüssler Fiorenza, eds., Negotiating Borders, 464–483.
- 47.
Also see, Stuart A. Kauffman who in his work argues that “the creativity in nature is God…God is our name for the creativity in nature…Using the word God to mean creativity in nature can help to bring us to the care and reverence that creativity deserve.” See Stuart A. Kaufmann, Reinventing the Sacred (New York: Basic Books, 2008), 142, 248. See Gordon D. Kaufmann, In the Beginning, op. cit. and Stuart A. Kaufmann, Reinventing the Sacred (New York: Basic Books, 2008).
- 48.
See Jose M. de Mesa, “Primal Religion And Popular Religion,” East Asian Pastoral Review 37 (2000), 73–82.
- 49.
See Amir Aczel, Entanglement (New York: Penguin/Plume, 2003); Brian Clegg, The God Effect: Quantum Entanglement (New York: St. Martin’s Press, 2009); Vlatko Verdral, “Living in a Quantum World,” Scientific American 304, 6 (2011), 20–25.
- 50.
For further details, see Peter Garney and Richard Saller, The Roman Empire: Economy, Society and Culture (Berkeley and Los Angeles: University of California Press, 1987); Richard A. Horsley, Sociology and the Jesus Movement (New York: Crossroad Company, 1989); Gerard Theissen, Sociology of Early Palestinian Christianity, trans. John Bowden, (Philadelphia: Fortress Press, 1978). For a more feminine critique, see Elisabeth Schüssler Fiorenza, “‘You Are Not To Be Called Father’: Early Christian History in a Feminist Perspective,” in Discipleship of Equals: A Critical Feminist Ekklesia-logy of Liberation (New York: Crossroad Publishing Company, 1994).
- 51.
See Richard J. Dillon, “Acts of the Apostles,” in The New Jerusalem Biblical Commentary, 731 and William S. Kurz, “The Acts of the Apostles,” in Dianne Bergant and Robert J. Karris, eds., The Collegeville Bible Commentary (Minnesota: The Liturgical Press, 1988).
- 52.
See Pope Francis’ Apostolic Exhortation, Evangelii Gaudium (On The Proclamation of the Gospel in Today’s World), promulgated on November 24, 2013.
- 53.
See Etienne Balibar, “Outlines of Topography of Cruelty: Citizenship and Civility in the Era of a Global Violence,” Constellations 8, 1 (2001), 15–29; Nevza Soguk, “Border’s Capture: Insurrectional Politics, Border-Crossing Humans, and the New Political,” in Prem Kumar Rajaram and Carl Grundy-Warr, eds., Borderscapes: Hidden Geographies and Politics at Territory’s Edge (Minneapolis and London: University of Minnesota Press, 2007), 283–308.
- 54.
Felix Wilfred believes that “the hope for tomorrow lies in the resistance today” in his article, “Searching for David’s sling: Tapping the Local Resources for Hope,” Concilium 5 (2004), 85–95.
- 55.
See Dean Henderson, Big Oil & Their Bankers in the Persian Gulf: Four Horsemen, Eight Families & Their Global Intelligence, Narcotics & Terror Network, The Grateful Unrich: Revolution in 50 Countries, USA Bridger Publishing House, 2005; Richard Freeman (Ibid.) states that these Cartels, Cargill, Continental, Louis Dreyfus, Bunge and Born, André, and Archer Daniels Midland/Töpfer exercise “complete domination over world cereals and grain supplies, from wheat to corn and oats, from barley to sorghum and rye” including “meat, dairy, edible oils and fats, fruits and vegetables, sugar and all forms of spices” and they have “moved into hoarding, increasing its food and raw material holdings.” Furthermore Freeman warns, “the Anglo-Dutch-Swiss cartel is playing for high stakes –– the ability to constrain the supply of raw materials, and above all, food, to turn back the clock of history, and reduce mankind from the 5.6 billion population it currently enjoys to the state of a few hundred million semi-literate souls scratching out a bare existence.” Freeman boldly advocates, “That assault cannot be fought timidly. The full truth about the food cartel must be known.” Freeman’s boldness resonates with Dean Henderson’s remark, “The demonic City of London Illuminati banksters may have unlimited time and money. The human spirit has unlimited potential. We are much closer to the beginning of this story than to the end.” See Dean Anderson, Ukraine Falls under Fascist Bankster’s Thumb, posted March 4, 2014; see http://deanhenderson.wordpress.com/2014/03/04/ ukraine-falls-under-fascist-bankster-thumb/#more-3809; accessed on March 9, 2014; also see Richard Freeman, “The Windsor’s Global Food Cartel: Instrument for Starvation,” http://whate.to/b/freeman.html; accessed on March 7, 2014.
- 56.
Fritjof Capra, a physicist and a leading system theorist, calls attention to the need to initiate and nurture new kind of sustainable development that is sensitive to the earth community. See Capra 1976, cited in Sunthorn Wonjomporn, “Re-creating Sacred Space through the Water Spirit Ritual: A Model for Sustainable Development in Dokdaeng Village, Chiangmai, Thailand.” Ph D. Dissertation, Asian Social Institute, 2008, 312.
- 57.
See Manila Bulletin, 511, 11, July 11, 2015, 14.
- 58.
Arianna Huggington opines, “what happened is that capitalism was reduced to Ayn Randian selfishness. It was clear among many of the founders of capitalism that there had to be a moral foundation. We need to recapture the principle that you do well, but in the process of doing well, you give back.” See her article, “The Future of Capitalism,” Times Magazine, 173, 20, May 25, 2009, 28.
- 59.
Ibid.
- 60.
See Nicholas Hildyard, “Foxes in Charge of Chickens,” Chapter in Wolfgang Sachs, ed., Global Ecology (London: Zed Books, 1993).
- 61.
See SC 10 and Yves Congar I Believe in the Holy Spirit: Lord and Giver of Life, Vol. III, trans., David Smith (London and New York: Geoffrey Chapman and The Seabury Press, 1983).
- 62.
See Compendium of the Catholic Social Doctrine, nos. 466 and 270.
- 63.
Congar postulated that God’s Spirit “is unique and present everywhere, transcendent and inside all things, subtle and sovereign” and “acts forwards, in a time or space that has been made open by the Word” so that “God will be everything to everyone (1 Cor 15:28).” See Congar I Believe in the Holy Spirit, Vol. II, 17, 33, 41, 42, 106.
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Fung, J.M. (2017). Sacred Sustainability: An Emerging Shamanic Pneumatology. In: A Shamanic Pneumatology in a Mystical Age of Sacred Sustainability. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-51022-4_6
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DOI: https://doi.org/10.1007/978-3-319-51022-4_6
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