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An Exposition and Evaluation of Robert Magliola on Budd ATENEO DE MANILA UNIVERSITY FROM PERIPHERIES TO CENTER TO PERIPHERIES: AN EXPOSITION AND EVALUATION OF ROBERT MAGLIOLA ON BUDDHIST-CATHOLIC DIALOGUE A THESIS SUBMITTED TO THE GRADUATE FACULTY OF THE SCHOOL OF HUMANITIES IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS, MAJOR IN THEOLOGICAL STUDIES DEPARTMENT OF THEOLOGY AND MINISTRY PROGRAM BY JAIME M. RIVERA, S.J. QUEZON CITY, PHILIPPINES MAY 2016 The THESIS entitled: FROM PERIPHERIES TO CENTER TO PERIPHERIES: AN EXPOSITION AND EVALUATION OF ROBERT MAGLIOLA ON BUDDHIST-CATHOLIC DIALOGUE submitted by Jaime M. Rivera, S.J., has been examined and is recommended for Oral Defense. ________________________________ ________________________________ ENRICO C. EUSEBIO, JR., S.J., J.C.D. ANTONIO DE CASTRO, S.J., E.H.D. Program Director Adviser ____________________________________ MARIA LUZ C. VILCHES, Ph.D. Dean School of Humanities Comprehensive Examination Passed: January 27, 2015. iii The Faculty of the Theology and Ministry Program, School of Humanities, Ateneo de Manila University ACCEPTS THE THESIS entitled: FROM PERIPHERIES TO CENTER TO PERIPHERIES: AN EXPOSITION AND EVALUATION OF ROBERT MAGLIOLA ON BUDDHIST-CATHOLIC DIALOGUE submitted by Jaime M. Rivera, S.J., in partial fulfillment of the requirements for the degree Master of Arts, major in Theological Studies. _________________________________ _____________________________ JOSE MARIO FRANCISCO, S.J., Ph.D. JOJO FUNG, S.J., Ph.D. Member Member ______________________________ _______________________________ RUBEN HABITO, D.Litt. ANTONIO DE CASTRO, S.J., E.H.D. Member Adviser ________________________________ MARIA LUZ C. VILCHES, Ph.D. Dean School of Humanities Grade : Very Good Date : March 21, 2016 iv ABSTRACT The thesis examines the work and contribution of Robert Magliola, a lay Catholic theologian specializing in Derridean Deconstruction, in the field of Buddhist-Catholic dialogue. The thesis proposes that Magliola’s dialogue based on “founding and irreducible differences,” which departs from the “common ground” model of dialogue, can help break the impasse encountered by the Buddhist-Catholic dialogue in Thailand. In his new book, Facing Up to Real Doctrinal Difference: How Some Thought- Motifs From Derrida Can Nourish The Catholic-Buddhist Encounter, Magliola proposes that certain Derridean “thought-structures” can be adapted to address proselytization, misrepresentation, syncretism, etc.—issues that have blocked dialogue efforts in Thailand. In light of this, the thesis explains how: (1) Magliola appropriates Derrida; (2) Magliola uses his own brand of Deconstruction, known as Differentialism, in Buddhist-Christian dialogue; and (3) Differentialism can be appropriated in the Thai context, to foster dialogue of life, action, religious experience and doctrinal exchange. This is in line with Pope Francis’ call for theological reflection to follow “the movement of the logic of God” from the “peripheries to center to peripheries.” The thesis finds Differentialism to be especially useful in exposing logocentric formulations or mindsets in various texts that impede dialogue, and in fostering an environment conducive to Buddhist-Catholic encounters. In line with Dialogue and Proclamation, it helps prepare Catholics, “to learn and to receive from and through others v the positive values of their traditions” while “keeping their [own Catholic] identity intact.” ACKNOWLEDGMENTS I would like to express my heartfelt thanks to the people who supported me in writing this thesis. I owe a debt of gratitude to my mentor, Fr. Antonio de Castro, S.J., E.H.D., and second reader Fr. Jose Mario Francisco, S.J., Ph.D., for giving me the benefit of the doubt and putting up with my idiosyncrasies. Certainly without them, I would not have finished and defended my thesis. I am also grateful to my examiners Fr. Jojo Fung, S.J., Ph.D. and Ruben Habito, D. Litt., both actively involved in interreligious dialogue, for their kind words, and encouraging me to pursue this line of work. Many people prayed for and encouraged me to finish my thesis. I am beholden to my Jesuit formators at Arrupe International Residence: Frs. Renato Repole, Tom O’Gorman, Roy Ragas, Ted Gonzales, Eric Velandria, Hartono Budi, and last but not the least, Bro. Juan Ngiraibuuch for their prayers/support. I am also indebted to the professors and staff of Loyola School of Theology (LST). Special mention goes to Fr. Eric Eusebio, for his care/concern and providing much needed advice. Special thanks also to Lucy Dimalanta, Rowena Maquiling and especially Jane Deseo for always helping, often beyond the call of duty. Among my teachers, I would like to thank, in particular, Frs. Manoling Francisco and Arnel Aquino, Srs. Helen Graham and Bernardita Dianzon, who without their knowing, inspired me, and contributed to the writing of this thesis. I also have my peers to thank: my novitiate and Thai region mates (especially Alvin, Diogo, Isaias, Mark, and Yoht), friends at Arrupe International Residence and vii Loyola House of Studies, not to mention classmates at Loyola School of Theology. I wish to thank in a special way Pipat Mupae, Sarayut Konsupap, and Mauro Bossi for helping me with the Thai and Latin/Italian texts cited in this thesis. Big thanks also go to Fr. Tan Ngo Viet, Triem Nguyen, for help with computer software and printing; Nguyen Ngoc Khang, Pocho, and Anton Prathap for the books and articles; Peter Nguyen Van Tang and Ernest Justin for their theological inputs; my Thursday sharing group (Damo, Joseph, Pius, Fr. Ignatius) and others who always expressed concern and included me in their prayers: Ajith, Barnabe, Emil, Harry, Huen Kwan, Kyoung Woong, Mincheol, Ochen, Robbie, Tho, Yudo, Frs. Stan, Ponciano and Tito. Special thanks to Advent Novianto and Changmo Cho for their generous help. I would like to thank in a special way also all the Arrupe workers/staff, especially Benjie, George, Nene, and Mona. I dedicate this thesis to two Jesuits whose own experience of working in the peripheries has inspired me greatly: Pope Francis and Father Adolfo Nicolás. I also dedicate this thesis to my departed parents Rudy and Norma, and Aunty Glory, who taught us to give without counting the cost. I would like to acknowledge also Frs. Mark Raper, Nicasio Cruz, and PJ Wang for lending an ear, and providing moral/spiritual support. I owe a debt of gratitude to people who helped me do my research in Thailand. Fr. Boonlert Sangkusonnaiphasutha inspired the whole section “Dialogue of Life” in chapter five. Srs. Marie Monique Rungruangkanokkul, Malikka Wanachaiwong and Vimolrat Sretaraksa, Profs. Warayuth Sriwarakeul and Veerachart Nimanong shared research materials and valuable insights. Thamrong Rattanaparnudet organized my Focus Group Discussion at St. John’s University, Bangkok. I am extremely grateful to the viii following for agreeing to be interviewed: Prof. Kirt Bunchua, Santa Agustilo, Chontawat Wano, Aida Panchamnong, Waraporn Arnupapsrithada, Nopparat Roonkul, and Chainarong Monthienvichienchai. This list of people to thank would not be complete without acknowledging my siblings Remedios, Antonino, Hans and Adelaida; first cousins Joselito, Rosielyn, Leila, and friends Nick, Sari, Jojo, Maggie and Meaw: “Thank you for always being there for me.” Words cannot express too how grateful I am to Prof. Robert Magliola for inspiring, trusting and believing in me. It’s truly a blessing, honor, and privilege to have met a very learned, wise, and kind person. As can be gleaned from the e-mail citations in this thesis, Dr. Magliola very generously shared his knowledge with me. He painstakingly answered all my questions and provided valuable inputs for my thesis. I wish to thank also his daughter Clara for keeping me in her prayers. Last but not the least, I would like to thank God for this opportunity to serve Him and his Church, albeit in a small way through this thesis. My experience of writing it, though difficult/painful at times, was grace-filled. I learned a lot, especially with regard to out-of-placeness and the experience of being in the peripheries vis-à-vis “Mysterium of God-as-Chiasm.” In uncanny ways, God truly continues to reveal Himself. TABLE OF CONTENTS ABSTRACT .................................................................................................................. iv ACKNOWLEDGMENTS ............................................................................................ v Chapter I. INTRODUCTION ............................................................................................... 1 Statement of the Problem ................................................................................. 4 Scope and Limitations ...................................................................................... 6 Significance of the Study ................................................................................. 9 Methodology .................................................................................................... 13 Definition of Terms .......................................................................................... 18 II. LOGOCENTRISM AND DECONSTRUCTIVE MANEUVERS: THEORETICAL FRAMEWORK FOR DIFFERENTIALISM AND DIALOGUE BASED ON DIFFERENCES................................................ 21 Logocentrism .................................................................................................... 22 Derridean Deconstruction/Differentialism ....................................................... 32 Derridean Deconstruction ‘Defined’ ...........................................................
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