This article is an attempt to critically examine self-theologizing from the perspective of intercultural philosophy. In the conservative missionary world in Korea, the need to study theology on its own outside the tradition of Western theology is emerging. It is self-theologizing. Although the Korean church has grown rapidly, its theology has not separated from Western theology. This is theological colonialism. In order to escape from this situation, Hebert asks for self-theologizing. This is very similar to the efforts of intercultural philosophy. This is because, on the one hand, it is an effort to criticize Western-centrism and theologize subjectively under one s own circumstances, and at the same time, on the other hand, an effort to criticize extreme cultural relativism, trying to maintain its identity without evaluating Christianity only by its social usefulness. In other words, selftheologizing contextualizes theology, but opposes religious pluralism or cultural relativism. In terms of intercultural philosophy, self-theologizing means a criticism of Western-centrism, which is the centrism of the strong, and nationalism, which is the centrism of the weak. It also opposes the monoculturalism of colonial imperialism and criticizes the monoculturalism of nationalism. Selftheologizing is a critical contextualization that avoids both non-contextualization, which is rigid absolutism, which is one extreme, and uncritical contextualization, which is relativism, which is the other. This is also the same idea as intercultural philosophy. Critical contextualization ultimately aims at transcultural theology. Transcultural theology is an effort to transcend cultural diversity and specificity while allowing individual theology to theologize in the context of their own culture. This is consistent with intercultural philosophy affirming moderate relativism but aiming for universality. However, the possibility of realizing universal transcultural theology is doubtful.