INTR 532 Bibliographies: Asia

Biblio Format	Annotation
Abesamis, Carlos H. "Some Paradigms in Re-Reading the Bible in a Third-World Setting." Mission Studies 7:1 (1990): 21-34.	This biblical reading is (a) occasioned by the pastoral challenges of the Third World situation, (b) therefore relevant for our Third World situation today and (c) yet faithful to the original meaning of the biblical texts. All this is part of our theological effort in the Philippines today.
Abeyasingha, Shanti "Contextualizing Theology in Sri Lanka: Some Reflections." Zeitschrift für Missionswissenschaft und Religionswissenschaft 66 (1982): 226-228.	General thoughts on developing a contextualized theology in Sri Lanka, including issues of colonial history and religious syncretism (with four religions--Hinduism, Buddhism, Christianity, and Islam--present as well as an animistic foundation to which people turn in times of trouble). The author proposes that the reality of four centuries framed by religious syncretism, reflected on in faith, should be the starting point for any effort to contextualize theology.
Abraham, Dulcie, ed. Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.
Abraham, Dulcie. "Jesus the New Creation: Christology in the Malaysian Context." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 189-94. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	This theme paper on Jesus, the New Creator, aims at demonstrating the significance of this new creation for us women in Asia, and indeed for all of humanity and creation. 1) The paper begins with a brief look at the Old Testament account of both the creative and destructive forces at work in the world, with particular reference to both the oppression and empowerment of women; 2) The gospel writers, both the synoptic and the fourth evangelist proclaim the healing and empowering work of Jesus, the new creation; 3: Paul experienced and proclaimed the new life in Jesus to both Jews and Gentiles; 4) The paper then goes on to suggest that the Church fathers as well as Church leaders today have only understood very partially the meaning of the New Creation inaugurated by Jesus; 5) In conclusion there is the challenge to Asian women today to recognize and appropriate for themselves the freedom and joy of this New Creation in Jesus.
Abraham, K. C. "Asian Theology Looking to 21st Century." Voices (1997): 81-98.	Asian theologies are contextual theologies; they are also people's theologies. Being truly rooted in the Asian realties they are given different names such as: Theology of Struggle, Minjung Theology, Dalit Theology, and there are women's (Feminist) theologies, They reflect on the deeper yearnings of their religions and cultures, critically rejecting some and reaffirming others. In the past, the Asian churches, by an large, a product of western missions, were content with repeating, without reflection, the confessions of faith evolved by the Western churches. Creative theologies in Asia began to emerge in the 19th century when the churches started relating their faith to the questions and concerns peculiar to Asia. This theological encounter continues as the Church faces new problems and challenges. We have embarked on a new journey, breaking the tutelage of our erstwhile Western masters. A new stage in this journey has begun as we are on the threshold of 21st century. How do we articulate our agenda for the future?
Abraham, K. C. "Dalit Theology--Some Tasks Ahead." Bangalore Theological Forum 29:1/2 (March & June 1997): 36-47.	By far the most significant contribution from India to the present-day contextualized theological thinking comes from Dalit theology and the late Prof. A. P. Nirmal was its most articulate spokesperson. This paper is a tribute to him in which the author reiterates some of the cardinal elements of Dalit theology, especially as they are reflected in the writings of Nirmal and then suggests some tasks ahead.
Abraham, M. V. "The Teaching of Biblical Theology in India Today." The Indian Journal of Theology 29:3,4 (July-Dec. 1980): 124-132.	In the first part of this essay the author outlines the origin, development and the present state of biblical theology in the West as well as some of the problems that biblical theology poses. In the second section he attempts to state briefly how relevant biblical theology is for India and how it should address itself to the Indian context. He identifies the two major contexts in India which have to be reckoned with when we speak of developing and teaching biblical theology in India: (1) the religio-cultural context; (2) the socio-economic context.
Adams, Daniel J. "Ancestors, Folk Religion, and Korean Christianity." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 95-114. Lewiston, NY: Edwin Mellen Press, 1995.	In this brief study we shall examine ancestor rites as practiced in Korea with a view toward showing how Korean Christians have dealt with this issue in their churches. That there is considerable difference of opinion among Korean Christians concerning this issue suggests there is more than one way of approaching the problem of ancestor rites. Indeed, there are actually two levels of participation in the rites--the Confucian, or more precisely Neo-Confucian, and that of shamanism, the prevailing folk religion of Korea. The intertwining of these two levels of participation has given rise to a misunderstanding of ancestor rites among the churches, beginning with the earliest Christian contacts in the late 1700s and continuing into the present. This misunderstanding has been the cause of intense persecution, suffering, and death, and continues to be the source of considerable controversy. One way of correcting this misunderstanding is to think of ancestor rites in terms of theoretical constructs, in this case making a distinction between espoused theories and theories-in-use The Neo-Confucian practice of ancestor rites as veneration is the espoused theory; the shamanistic practice of ancestor rites as worship is the theory-in-use. This distinction is important for understanding the complex relationship between ancestors, folk religion, and Korean Christianity in both its Catholic and Protestant forms.
Adams, Daniel J. "Reflections on an Indigenous Movement: The Yoido Full Gospel Church." The Japan Christian Quarterly 57:1 (Winter 1991): 36-45.	A number of questions arise about the huge numerical success of the Yoido Full Gospel Church. Why has this church been so successful? Who is Cho Yonggi, and how did he become the pastor of the largest Protestant church in the world? Is the Yoido Full Gospel Church an indigenous form of Christianity, or is it a new religious movement? Is it possible to transfer its religious belief and practice to other countries, such as Japan?
Adams, Daniel J. "The Sources of Minjung Theology." Taiwan Journal of Theology 9 (1987): 179-198.	The period from the mid-1970's until the present has seen the rise of numerous contextual theologies. There is perhaps no area of the world, where contextual theology has flourished like that of Asia, f or it was here that the concept of contextual theology was originally developed. One of the most unique of these theologies is also one of the least known-the minjung theology of Korea. To date there are only a few works on minjung theorlogy in languages other than Korea. Within Korea however, there is an ever-growing number of works dealing with minjung theology in the vernacular. Because minjung theology is a significant theological movement within Korea, it is imperative that Christians in other Asian contexts have at least a basic understanding of what minjung theology is.
Aerthayil, James, ed. Light from the East, Bangalore, India: Dharmaram Publications, 1993.
Aerthayil, James. "Interiority: A Universal Search for Contemplative Experience." In Light from the East: Essays in Commemoration of the Golden Jubilee of Carmel Vidya Bhavan (19430'93), ed. James Aerthayil, 279-88. Bangalore, India: Dharmaram Publications, 1993.	A universal yearning for contemplative experience is discernible in the contemporary search for divine depth or interiority in the human person. Religionists and psychologists speak about it in order to combat the growing human stress, alienation and superficiality. The lack of intimacy with one's self and consequently with others, is what created the loneliest and most alienated people in the world. Hence they do not want to talk about their inner life, but they are actually very much involved in a search for meaning, intimacy and inner peace. This search and process of growth, however, is one from within the human person, essentially an inward process. Any inward looking tendency with a goal of personal growth and inner peace has a contemplative dimension, we maintain. It is this dimension that we want to develop and promote in this article as the new contemplative trend in the religious and secular world of today.
Aleaz, K. P. "The Indian Christian Pramanas as Constituents of a Theological Method: A Discovery from the Indian Philosophical Pramanas." Bangalore Theological Forum 23:1 (December 1990): 1-19.	In this paper we present a summary of the main points of a research done in an attempt to spell out the constituent elements of an Indian Christian epistemology (theory of knowledge) by way of identifying the Christian Pramanas (sources of valid knowledge) as emerging from the Indian Philosophical Pramanas, and indicating their use. Thus it is an investigation simultaneously into the sources of authority for the Christians, into the knowing process or hermeneutics and into an authentic theological method. It is expected that the Indian Christian Pramanas discovered through the Indian philosophical Pramanas would emerge as aspects of a viable theological method in arriving at the content of Indian Christian thought.
Arevalo, C. G. "Notes for a Theology of Development." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 398-424. Quezon City, Philippines: New Day Publishers, 1976.	After carefully establishing the christological basis for a Theology of Development, Arevalo, following Latin American signals, reviews the three basic kinds of institutionalized violence which today crush the underdeveloped part of mankind. He reflects on the question, "Must Christian churches of Asia align themselves unequivocally with the poor and the victims of social in. justice ... against unjust structures which impede justice and development?" His answer is a qualified "yes," qualified by the consideration that "to stand on the side of the poor is not to take a stance of enmity or hate against those who possess wealth and power ... but rather to take issue with attitudes of selfishness and the structures which institutionalize egoism ....
Arnold, P. B. "Witnessing Discipleship in Asia." Mission Focus 14:4 (December 1986): 49-52.	Examines biblical concepts of witness and discipleship in light of the Asian context (with some focus on India).
Asian Theological Association. "A Working Document Towards a Christian Response to Ancestor Practices." Asian Perspective No. 33 (n.d.): 1-9.	Working document from the Consultation on the Christian Response to Ancestor Practices held in Taiwan, Dec. 26-31, 1983. Explores historical, biblical, and practical perspectives.
Asian Theological Association. "The Bible and Theology in Asia Today." Asian Perspective No. 30 (1982): 1-20.	Declaration of the 6th annual ATA Theological Consultation.
Athyal, Saphir P. "Theology and Culture: Certain Preliminary Considerations." In For the Sake of the Gospel, ed. Gnana Robinson, 165-180. Madurai, India: T. T. S. Publications, 1980.	Guiding principles for the development of any theology cannot easily be set, because theology is something that happens when men attempt to articulate the Christian message in the context of their experience, and no one I can predict what will emerge from such attempts. The following may be pointed out as directions that an Asian Christian theology should take: 1) a biblical basis and character, 2) systematization around contextual issues in Asia, 3) sensitivity to Asian cultural values, 4) a right attitude towards other religions, 5) discernment in the use of terms and thought patterns, 6) orientation to practical life and mission. Concludes: Any theology, to be meaningful and relevant, should be a 'contextual theology.' But the danger of several Asian Christian thinkers is their over-enthusiasm in preferring the 'context' to the hard core of Christianity, namely the historical Christ and the Gospel, as seen in the 'text'. The text points to God's self-revelation in a unique and absolute way in history; the context is only the vehicle of understanding that. The former represents the 'theos' part, the latter the 'logos' part of theology. True theology should maintain a healthy balance between belonging to God and his Word, and at the same time belonging to the contemporary world, that is, between its uniqueness and its relevance.
Athyal, Saphir P. "Toward an Asian Christian Theology." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 68-84. Quezon City, Philippines: New Day Publishers, 1976.	From the standpoint of conservative Evangelicals in India, the author exhibits a new openness toward the possibilities of a "contextual theology." He goes so far as to say that "Asians should be in a better position than those in the West to develop . . . an indigenous theology based on the Bible," since the context and background of biblical revelation are very similar to traditional life-situations in Asia. In spite of the emphasis on the impersonal Ultimate in much Asian thought, he suggests that the starting point for an Asian Christian theology should be the Christian emphasis on the personal nature of God and on faith as a personal relationship with God.
Athyal, Saphir P. "Towards an Asian Christian Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 77-90. Bangalore, India: Asia Theological Association, 1995.	As the church in Asia realizes that its experience is similar to that of the early church, it will identify more closely with the church in the rest of the Third World. Many of the general characteristics of Asian Christianity are also found in the churches of Africa and Latin America. Christians in these three continents share many of the same types of experiences and aspirations. Third World Christians will be increasingly rewarded if they strengthen their mutual ties and find more opportunities to learn from one another. The Church in Asia, like any other church, must maintain a healthy tension between belonging to its world and belonging to God. That is to say, it must maintain a healthy tension between its relevance and Its uniqueness, which essentially is the problem of indigenization. For the church to belong to a foreign structure and foreign theology is to be like a plant in a hot house--secure and comfortable but not related to the soil. Only by living in the open field, where it endures the cold of the nights, heat of the days, and the storms, can the church grow steadily stronger with ever deeper roots.
Athyal, Saphir. "Towards an Asian Christian Theology." Asian Perspective No. 2 (n.d.): 1-21.	Basic formulations necessary for an Asian theology.
Ayap. Fe E. B. "Community within a Community (A Philippine Experience of Doing Theology with God's Purpose in Asia)." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 111-118. Singapore: ATESEA, 1990.	Introduction: Why the Topic? The topic has been chosen because it is closest to my experience of involvement with the people's struggle for economic liberation, As an ordained minister of the Gospel who is engaged in a specialized ministry of working in a government-recognized educational institution, I feel the inadequacy of working with people who are materially poor if I am to limit myself to academic activities only. In the light of the significant issues that have emerged and are constantly challenging Christianity in Asia, it is proposed that a dialogical approach for doing theology and mission in Asia be considered. This proposal is based on the awareness that Christianity does not have a monopoly on Christ, neither is God's Word contained only in the Christian Bible, nor is God's activity limited only to and through Christians. Furthermore, a continuous dialogue characterized by openness and acceptance, listening and responding, giving and taking, can provide real communication which hopefully may bring about solutions to resolve not only the religious conflicts, but also the inter-related problems that make up or break down human life. . . . We believe that Christ is in Islam and in whichever religion the principles of love, justice and peace are being striven for and lived out, since these are the essential principles for attaining a truly human life is, can be found, God's purpose in Asia and in the world.
Ayrookuzhiel, A. M. Abraham. "Dalit Liberation: Some Reflections on Their Ideological Predicament." Religion and Society (Bangalore) 35:2 (June 1988): 47-52.	The two positions taken by Gandhi and Ambedkar represent two different ideological strands on the Dalit question. While Gandhi was the great champion of Dalit integration within the Hindu community, Ambedkar exhorted his people to leave Hinduism and struggle independently for their liberation. Is Gandhian ideology of Dalit integration within the Hindu fold a realistic one? What is the experience of the Dalits of the past half century of the Gandhian approach? What is the rationale of Ambedkar's doctrine of struggle against Hinduism? These are important questions to be considered because the issue at stake is the liberation of 150 million people.
Ayrookuzhiel, A. M. Abraham. "Religion and Culture in Dalits' Struggle for Liberation." Religion and Society (Bangalore) 33:2 (June 1986): 33-44.	In this paper we discuss firstly, the nature of the religio-cultural problem the Dalitsv face against its historical background and its present day modifications. Secondly, we look into the history of the Dalits to see how they tried to solve their problems in the past and what the lessons learned were. Thirdly, we attempt a critical evaluation of the present religio-cultural predicament of the Dalits in India.
Bakiaraj, Paul Joshua. "A Transforming Vision: The Theological Task in India." AETEI Journal 10:1 (Jan. - June 1997): 3-14.	The vitality of any theology can be judged only by its 'transformative power'. Our purpose in this paper is primarily to understand the transformative function of our theological discourse, Although being of paramount importance, it must be said that, this is by no means the only function of theology. Theology has a two-fold purpose. First to serve as a tool in understanding and in the expression of that understanding of God and His relationship to us. Secondly to serve as a catalyst for transformation. The recovery of the transformative function of theology, we believe, will doubtless go a long way not only in reinstating theology to its rightful place but also in encouraging' a holistic approach to theology. For any theology that does not articulate the faith in a manner that is intellectually respectable and vibrant spiritually is one that is not worthy of serious scrutiny.
Balisuriya, Tissa. "Issues in the Relationship Between the Contextual and Universal Dimensions of Christian Theology." Bangalore Theological Forum 24:3/4 (September & December 1992): 24-38.	Concludes: The study of the mistakes of the contextual, dominant, White, male, Western capitalist theology can teach us many important lessons. The first is not to be so certain of exclusive positions but respectful to others who hold different views. These can help us to understand the reality better. Christians have to rethink their theology, mission and ministry in the light of the contextuality of all existing theologies, and especially the grave mistakes of classical post-Constantinian Christian theology. Our amends for the past and response to the present should include a profound rethinking of overall systematic theology.
Baoping, Kan. "On Theological Contextualization." Chinese Theological Review 7 (1991): 103-11.	Today, as people consider how to establish a Christian theology with Chinese church characteristics, the issue of contextual theology has been put on the agenda. Just what is contextual theology? Why must theology be contextualized? The issue must be conscientiously studied because such research will help us to find our own way in developing a Christian theology which fits the revelation that God is giving to Chinese Christians today, and which has both Chinese Christian characteristics and a close relationship to the context of the Chinese church.
Baoping, Kan. "Theology in the Contemporary Chinese Setting." Chinese Theological Review 11:2 (1995): 112-24.	Protestant theology in China as a whole has always been in some ways a copy of the Western theology that was brought into China by Western missionaries in the late nineteenth and early twentieth centuries. That theology has not always quite fit the Chinese context. In this paper I will deal with the issue in three chronological parts. 1) The pre-1949 period when some Christian scholars tried to share their thoughts concerning how Chinese Christians express their faith in a Chinese context with other Chinese Christians. 2) From 1950-1979, when Chinese Christians experienced social upheavals. During that time their theology was closely connected to the context. 3) Post 1979, the most exciting and challenging era of the Chinese Church. The Chinese Church has been growing tremendously, but struggling with vital issues that could defeat all its gains of the past years. In this paper I describe what some Chinese theologians have done toward the creation of a theology relevant to the Chinese context. I explore points about the characteristics of Christian theology in China during the three periods, set against the context of each. I will also suggest what we need to do but have not done.
Baskaran, S. Theodore. "Christian Folk Songs of Tamil Nadu." Religion and Society (Bangalore) 33:2 (June 1986):	Describes the development of Christian folk literature and songs, which mark a significant phase in the spread of Christianity in India and have relevance to the church in indigenization.
Batumalai, S. "A Malaysian Neighbourology (To Know Malaysia is to love Malaysia): A Prophetic Christology for Neighbourology." Asia Journal of Theology 5:2 (1991): 346-358.	Our calling is to love God's good neighbors and share the good news of God by word and deed. How are we to be good neighbors (neighbourology) in Malaysia? This becomes an important task to develop a Malaysian theological style.
Batumalai, S. "An Understanding of Malaysian Theology." Asia Journal of Theology 4:1 (1990): 45-65.	Understanding the people of Malaysia is vital to understand theology and neighbourology there. This article looks at the context of living realities of Malaysian people and the responses of the Catholic and Protestant churches.
Batumalai, S. "Theology of Reconciliation--From a Malaysian Perspective." Asia Journal of Theology 4:2 (1990): 489-498.	A must in the Hari Raya Puasa festival is seeking forgiveness and forgiving others. This is used as a building block for a local theology of reconciliation.
Bautista, Lorenzo; Garcia, Hidalgo B.; and Wan, Sze-Kar. "The Asian Way of Thinking in Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 123-37. Bangalore, India: Asia Theological Association, 1995.	We are witnessing In our times an accelerated growth of the Asian church and hope may now be entertained that the riches of the Eastern traditions might contribute to the making of a broader model for theology. An Asian theology must be governed by the dialectic interplay between culture and the Bible. The cultural context poses the questions to the Bible. And the biblical answer, to complete the hermeneutical circle, must be given full integrity not only to respond to the contemporary issues but especially to reformulate, if necessary, the questions themselves. And these answers must then be applied to the bleeding sores of a suffering continent.
Baynes, Simon. "The Japanese and the Cross." The Japan Christian Quarterly 46:3 (Summer 1980): 146-50.	Explores the image of the cross in Japan and the meaning ascribed to it as a result of Japanese cultural perspectives. The cross in Japan a sign which commemorates an innocent young man dying a tragic and heroic death; here is ultimate love yielding itself to the insolence of authority; here is humanity on the rack; the pathos of a great hope prematurely cut off; the archetype of martyrdom for an ideal, self-sacrifice for the sake of friends; the recurrent human tragedy of an only son dying in the presence of his mother. The Japanese responses to the cross are perhaps closer to such themes than to the soteriological theories of Western theology. To risk a generalization, Christ crucified is seen primarily as a sufferer rather than as a savior. The contemplation of Christ on the cross may lead to salvation, but by less familiar paths.
Bays, Daniel H. "Indigenous Protestant Churches in China, 1900-1937: A Pentecostal Case Study." In Indigenous Responses to Western Christianity, ed Steven Kaplan, 124-43. New York: New York University Press, 1995.	Bays devotes considerable attention to the manner in which both American and Chinese Pentecostalists transformed Western Christianity. He proposes that the period of 1900 to 1937 Protestant Christianity in China became much more diverse than perviously, and that the really important phenomenon during this period was the growth of independent or indigenous churches. He proposes six categories of churches which must be studied to gain a full picture of the time, and provides a case study of one of those categories: the True Jesus Church of (Paul) Wei Enbo and Zhang Lingsheng (Peter).
Berensten, Jan-Martin. "Ancestor Worship in Missiological Perspective." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 261-85. . Taichung, Taiwan: Asia Theological Association, 1985.	Berentsen observes that ancestor rites are thoroughly integrated into the life of the Japanese people historically, religiously, and sociologically, The practice of ancestor worship goes beyond any sociological structure and penetrates "a problem of existential religious significance touching upon the very foundations of human existence." The author points out three major problematic areas in ancestor worship that conflict with the message of the gospel; namely, ancestor worship has ethical implications within the society, it provides communication between the living and the dead, and it acknowledges supernatural powers of the spirits of the deceased over their living descendant s. Since the question of ancestor rituals is so complicated and paradoxical, the author's recommendation to Christian missions is to adopt some ancestor worship practices and reject others. At the same time, Christians must reinterpret some of the rites in order to create new meanings without compromising the teachings of Scripture. (Reprinted, with permission of Japanese Religions).
Berensten, Jan-Martin. "Individual and Collective in the Family Context: The 4th Commandment in Japanese Perspective." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 61-76. Taichung, Taiwan: Asia Theological Association, 1985.	One of the common misunderstandings about Christianity by non-Christians in Japan, China, and Korea is that Christians do not properly honor their ancestors. Such a misunderstanding results from ignorance of the Fourth Commandment of God. (The Fourth Commandment referred to in this paper, which the Lutheran tradition accepts, is considered to be the Fifth Commandment by other denominations.) Dr. Berensten states that the Fourth Commandment gives a two-dimensional instruction regarding the parent-child relationship. First, the child must honor his parents, and secondly, the parents must be responsible for bringing up their child in the way of the Lord. The author further points out that the patriarchal family in biblical times had both vertical and horizontal relationships. Vertically the place of ancestors among the people of Israel was prominent in terms of keeping genealogies and being buried in the place of their fathers. Horizontally the solidarity of the living members of the family became important, as is exemplified in the Cornelius household baptism. There is no simple solution to reconcile the individual faith of a Christian with his Japanese collective family context.
Berentsen, Jan-Martin. "The Ancestral Rites--Barrier or Bridge?" The Japan Christian Quarterly 49:4 (Fall 1983): 160-68.	The fact that ancestral issues are not unique to Japan should be kept in mind when we ponder the intricate problems in the Japanese setting, even though peoples and places and periods in history all have their uniqueness. Two issues are of principal importance: 1) the relationship between the religious and the non-religious nature of the rites and 2) the relationship between form and content of the rites. Author rejects both simple acceptance and blanket condemnation, and proposes a way of paradoxical encounter, "accommodation through confrontation" and "confrontation through accommodation." The final issue is not barrier or bridge, but both barrier and bridge at the same time, and concludes: Real indigenization of Christianity in this respect, can materialize only via a dialectical process of rejection and adoption whereby the motives of the rites are reinterpreted into a new whole in the light of the gospel.
Bevans, Stephen. "Inculturation of Theology in Aisa: The Federation of Asian Bishops' Conferences, 1970-95." Studia Missionalia 45 (1996): 1-24.	The paper will consist of three parts. Part I will investigate those sections of the documents from the Conferences which treat the question of inculturation explicitly . Part II will point out several approaches to inculturation that appear implicitly in the documents. Part III will focus on several theological themes which the Federation oa Asian Bishops' Converences identifies as central to the construction of an Asian theology.
Bik, E. Za. "The Word of God in Myanmar Today." Asia Journal of Theology 9:2 (1995): 248-255.	Explores 1) what the Word is (from a Barthian orientation) 2) the role and function of theology in relation to the Word 3) the place of contextualization in the Word and 4) what it means to do the Word of God in Myanmar today.
Bookless, David. "Sadu Sunder Singh and Indigenisation." AETEI Journal 9:2 (July - Dec. 1996): 31-50.	In 1940 Nehru stated that most missions in India "represented British imperialism far more than the spirit of Christ." What made Nehru's negative verdict carry weight was the cautious and suspicious attitude of so many towards (a) the nationalist movement, (b) the transfer of ecclesiastical power to Indians, (c) Hinduism, and (d) Indian culture. As these are described two broad groupings of missionary thinking, the often silent majority, and those involved with higher-education, will be seen to emerge. Sunder Singh's impact on Indian, missionaries will be discussed in the light of these perceptions.
Boyd, R. H. S. "The Shape of Indian Christian Theology." The Indian Journal of Theology 22:1 (Jan.-March 1973): 15-20.	Seeks to answer the question as to what shape Indian Christian theology should take. Proposes that such a bhasya (commentary on some particular portion of the sruti [or scripture, in this case Romans is suggested]) offers greater possibilities for the development of a genuine Indian theology than is to be found either in the piecemeal approach which has hitherto predominated, or in any effort to compose a comprehensive Indian Summa in the shape of western models like Aquinas, Calvin or Barth.
Boyd, R. H. S. "The Use of the Bible in Indian Christian Theology." The Indian Journal of Theology 22:4 (Oct.-Dec. 1973): 141-162.	Surveys use of Bible in development of Indian theology from the days of Carey on through well-known Indian theologians. Also discusses contemporary trends. The author proposes that we need a new, quiet, balanced Indian biblical scholarship, well equipped to read and understand the original texts and to interpret them against the background of Indian culture, and against the foreground of the ferment of India today.
Boyle, Timothy D. "Communicating the Gospel in Terms of Shame." The Japan Christian Quarterly 50:1 (Winter 1984): 41-46.	As a follower of Jesus serving in a foreign land, the author feels a mandate to communicate the gospel within the cultural framework of the people he is serving in a way that faithfully presents the eternal message of God in terms that can be most easily understood and appropriated. The sinfulness of mankind, our need of God's forgiveness, and his salvation from sin is at the very heart of the gospel message. How can these great truths be presented in terms that the typical Japanese can grasp? The issue of shame and covering of shame in Japanese culture (and the Bible) is explored and an evangelistic methodology utilizing the concepts is explained.
Brannen, Noah S. "Three Japanese Authors Look at Jesus: A Review." The Japan Christian Quarterly 54:3 (Summer 1988): 132-41.	Three Japanese novelists have left us their individualized accounts of the life of Christ: Akutagawa Ryunosuke The Man from the West (1927) and The Man from the West, Continued (1927); Shiina Rinzo, My Bible Story (1957); and Endo Shusaku, A Life of Jesus (1973). Of these, only Endo's A Life of Jesus is available in English. In this article I wish to summarize the views of these three authors.
Bretzke, James T. "Cracking the Code: Minjung Theology as an Expression of the Holy Spirit in Korea." Pacifica 10 (1997): 319-330.	Minjung theology's development in Korea, as an indigenous theology of liberation, is a genuine response to the Holy Spirit in Asia's fastest growing Christian population, though not without its problematic elements and critics. This article reflects on the inculturation of minjung theology in terms of a five-stage framework suggested by the Pentecost account in Acts 2:1-42.
Brown, G. Thompson. "Why Has Christianity Grown Faster in Korea than in China?" Missiology 22:1 (January 1994): 77-88.	The article contrasts the rapid growth of Protestant Christianity in Korea with the slow growth in China during the missionary era. The question is asked: "Why the difference?" since both countries shared the same cultural and religious environment. The answer is to be found in five factors which characterized the Korea Mission: (1) the Nevius Plan which emphasized self-support, self-government, and self-propagation, (2) the support the Christian movement gave to Korean nationalism against Japanese aggression, (3) the independence of the church which was free of foreign control, (4) the cooperation which existed among various missions, and (5) certain distinctive religious traits which characterized the Korean people.
Buatista, Lorenzo; Garcia, Hidalgo B.; and Wan, Sze-Kar. "The Asian Way of Thinking in Theology." Evangelical Review of Theology 6:1 (April 1982): 37-49.	In these pages three Asian theological students do us the favor of reflecting on our common theological task. They show us in the first place that our Christian thinking does not arise in a vacuum but certainly reflects various dominant mental frameworks. These frameworks necessarily determine the way we conceptualize and communicate the gospel. And just as the Western Greek tradition has provided various tools for thinking, the East may also have a contribution to make. Secondly our thinking necessarily grows out of various social and economic situations which call for our response. Here again Asia has a definite agenda of needs which Asian Christians must seek to meet. Again we may learn from their struggles to deal with our own particular challenges. Finally all of this may lead to a fresh reading of Scripture from which we may all profit.
Buswell, James, III. "Caste and the Application of a Missiological Principle." International Journal of Frontier Missions 1:4 (1984): 339-345.	Suggests that a) the homogeneous unit principle is a methodological principle of initial missiological approach for contextualizing the witness to a group with a comparatively high degree of homogeneity; b) an unreached "people group" or a "hidden people" is a population, whatever its degree of homogeneity, which is socially, culturally, linguistically, perhaps even physically cut off from or beyond the access of Christian witness; and that c) a homogeneous unit church or a homogeneous church need not be labeled so strictly in terms of the definition of the homogeneous unit principle, but should, rather, be evaluated in terms of whatever factors or degree of homogeneity or heterogeneity are appropriate for that particular church in its particular community and stage of growth.
Byung-Mu, Ahn. "The Korean Church's Understanding of Jesus: An Historical Review." International Review of Mission 74:293 (January 1985): 81-91.	In order to discuss the I understanding of Jesus by the Korean church, two main streams must be distinguished: one is the "doctrine-oriented" understanding of Jesus in the majority of churches (formed under the influence of doctrines passed on to it by the missionaries), and the other is the "de-doctrinized" understanding of Jesus among a minority of intellectual Christians (who approached the "historical Jesus" directly by removing the veil of the doctrines). In the article the author seeks to delineate and distinguish the two positions.
Camps, Arnulf and Vriend, John. "The People's Republic of China: From Foreignness to Contextualization." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 49-64. Grand Rapids: Eerdmans, 1995.	Christianity in China dates from the year 635 and with a few interruptions has been present there ever since. When the Christian faith first entered the country; it encountered a situation of great diversity, including the ancient Chinese religions, Confucianism, Taoism, Buddhism, and folk religions. Following a brief survey of the history of Christianity in China we will give special attention to the situation of Christianity after 1949, when the People's Republic was founded. As has been well said, China is a laboratory for the world church.
Camps, Arnulf; Hoedemaker, L. A.; Spindler, M. R.; and Verstraelen, F. J. eds. Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, Grand Rapids: Eerdmans, 1995.
Carey, Keith. "Reaching Buddhists through the Wisdom Literature of the Old Testament." International Journal of Frontier Missions 2:4 (October 1985): 335-342.	Can Christians and Buddhists find a common ground from which to dialogue? Keith Carey proposes one area--the wisdom literature of the Old Testament. While purposely avoiding the complexities of the many different sects within Buddhism, Carey analyzes the basic concept common to all branches of Buddhism: the Eightfold Path. Such an analysis is but the tip of the iceberg, but it is indeed an encouraging beginning. The wisdom literature of the Old Testament has been neglected for too long as a possible bridge to the evangelization of many groups of unreached peoples.
Carpenter, Mary Yeo. "Familism and Ancestor Veneration: A Look at Chinese Funeral Rites." Missiology 24:4 (October 1996): 503-17.	Ancestor veneration remains a major obstacle to conversion among the Chinese the world over. While the issue often comes to a head over funeral rites, ancestor veneration cannot be understood in isolation. Rather one must look at the broader issues of the cult of the family a tenet propagated by Confucius, putting loyalty to the family above every other claim including that of the gods or the state. Ancestor veneration then is not a simple act that can be abolished by deciding which rituals in a funeral are biblical and which are not. Rather it is part of a complex web that needs to be understood in its totality.
Chan, Simon. "Second Thoughts on Contextualization." Evangelical Review of Theology 9:1 (January 1985): 50-54.	This article explains why the author does not share his Third World colleagues' enthusiasm about contextualization. As a catalyst, he seeks to stimulate discussion on the issue which points to new areas of study and reflection that are important for pursuing our theological task. Areas in which he raised concerns include: 1) is sociology the only model for cultural analysis, 2) can the differences of East and West ways of thinking be demarcated purely along cultural lines, 3) typically the synchronic is emphasized over the diachronic in contextualization; 4) must we always replace "theoretical" with "relevant"?
Chandran, Joshua Russell. "Directions of Christian Theology in India." In For the Sake of the Gospel, ed. Gnana Robinson, 16-28. Madurai, India: T. T. S. Publications, 1980.	Discusses the beginnings of Indian Christian theology from the last century and presents recent trends: 1) dialogue theology, 2) theology of liberation and humanization, and 3) theology of socio-political involvement.
Chandran, Joshua Russell. "Theologizing in the Context of the Marginalized and the Oppressed." Bangalore Theological Forum 24:3/4 (September & December 1992): 3-15.	The main thrust of this paper is that even though there are many aspects and dimensions for doing theology and for that identification of the context it is important to recognize that the key factor in the reality of the human situation, theologically confessed as sin, is the reality of marginalization of sections of people brought about by the practice of oppression, domination and exploitation by others. The Bible is the record of testimonies given in different situations and different periods to the faith of the people in the context of different struggles. The key affirmation is that God is involved in the struggles and makes himself known not in the form of propositions but through his involvement and his saving acts in history.
Chao, Samuel H. "Confucian Chinese and the Gospel: Methodological Considerations." Asia Journal of Theology 1:1 (1987): 17-40.	A study of how to communicate the Gospel in to the Confucian Chinese; explores 1) Chinese history and culture; 2) the teaching of Confucian thought and interpretation and 3) various approaches to convey the Gospel in China.
Chao, Samuel H. "John L. Nevius (1829-1893) and the Contextualization of the Gospel in 19th Century China: A Case Study." Asia Journal of Theology 2:2 (1988): 294-311.	Reviews the life and missionary career of Nevius and describes the Nevius plan and then presents the thoughts of Nevius on contextualization of the Gospel in the 19th century Chinese setting.
Chao, Samuel H. "The Chinese Church and Theology: A Discussion." The East Asia Journal of Theology 2:1 (1984): 82-93.	Interacts with T. C. Chao's article "The Possibility of Development of Christian Theology in China for the Next Forty Years" on why Chao was so negative about the future of Chinese theological development.
Chatterji, Saral K. "Indigenous Christianity and Counter-Culture." Religion and Society (Bangalore) 36 (1989): 3-17.	Prof. S. K. Chatterji points out that " the culture and religion of millions of Indians, including the Scheduled Castes and Tribes, have seldom'" featured in the indigenization efforts - of Indian theologians With quotations from the poetry of Narayan Vaman Tilak and Gurram Jashua, the , Andhra" Dalit Christian poet, Mr. Chatterji illustrates the gulf between the two situations in which theological reflections now have to be done.
Chau, Wai-Shing. "The Pearl Turning Red: An Attempt to Construct a Hong Kong Theology." Theology and Life 13-14 (1991): 57-62.
Chen, Daniel C. S. "The Notion of Soul in Chinese Folk Religion and Christian Witness." Asia Journal of Theology 11:1 (1997): 72-86.	The Chinese notion of "soul" underlies ancestral practices and is also central to Chinese folk religion. Understanding the Chinese ideas of the soul helps Christians realize what the Chinese think on life after death, and helps Chinese Christians deal with death. This article attempts to clearly articulate the nature of ling-hun (soul).
Chen, Elena. "The Use of Comics for Evangelism Among Female Factory Workers." Evangelical Review of Theology 16:1 (January 1992): 97-109.	Summarizes a case study of a masters level student in Asia Theological Seminary. Communication can only be effective when the medium matches the message and the audience, as well as the method of using the medium. To use the comic medium effectively requires a thorough study in the light of its relationship with the message, the audience and the usage as well. This study is focused on the medium of comics for disseminating the Gospel among female factory workers. The author states, "Today the comic is the most influential mass medium among the semi-literate Filipinos"--indicating the significance of the study.
Chew, Hiang Chea John. "Church and the Inculturation of the Gospel." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 241-59. Singapore: ATESEA, 1993.	All efforts at inculturation must be constantly reformed and judged by what the gospel ultimately stands for. Christians everywhere should be aware of their own `tradition', `sectarian', `class' or `cultural' baggages and, where they are found to be wanting, to repent of them. In this regard, it is sad to note that secularized Western Christian traditions inherited by contemporary Singapore Christianity has often been uncritically upheld as the norm of biblical culture. We need to face up to this reforming and judging function of the gospel in culture.
Chew, John. "Ancestral/Parental-Children Ties in the Old Testament and Their Possible Bearing on Filial Piety." In Church and Culture: Singapore Context, ed. by Bobby E. K. Sng and Chee Pang Choong, 47-64. Singapore: Graduates' Christian Fellowship, 1991.	It is not our task here to address the tensions faced by Chinese Christians over issues arising from Filial Piety (FP) nor are we arguing that the Old Testament data is presented with that concern as the conscious central or organizing principle. As a prolegomena to a Christian view of FP, it would be adequate for us to note that the Old Testament is not only rich in data about familial relationships, but that it is also often structured around or expressed through the perspective of those relationships. This paper attempts to lay bare this neglected dimension for theological discussion. This is necessary if the gospel were to be given the crucial, initial hearing. Only then, can it speak meaningfully in the Asian setting. In virtually all Asian societies, parental relationship with children provides the context, ethos and motivation which give rise to the various aspects of life. The importance of FP and the family for the Chinese is well recognized. As such, if the Christian faith can be shown to be deeply concerned with parental-children relationship, it would greatly enhance the communication of the gospel, as well as its perception by these cultural communities.
Chew, John. "Church and the Inculturation of the Gospel." In Church and Culture: Singapore Contex, ed. by Bobby E. K. Sng and Chee Pang Choong, 85-111. Singapore: Graduates' Christian Fellowship, 1991.	It is imperative for Christians to take the inculturation of their faith seriously. Dillistone suggested that normal human existence is determined by four basic categories, namely the topographical, chronological, corporeal, and psycho-linguistic. All these four coordinates when applied, provide a comprehensive network for the possibilities of connectedness, constituting perhaps the most exciting aspects of the total human situation. For the purpose of our study, we shall only look at the area that has been usually described as symbolic or sacred time. In most religions, the right or special time in worship or communion with the divine is important. At such times, the worship would be most meaningful and symbolically powerful. Christianity also shares, to a certain extent, this formal aspect of worship. Specifically, we shall attempt to determine, in the worship and spirituality of the people of God, and in their contacts with the surrounding people and culture at different times, whether the medium or coordinate of sacred time, with associated rituals and symbols, was used. If this was the case, how did it function and how did it compare with the surrounding religions and cultures? Were the symbols and rituals used in Christian worship and spirituality totally unique, universally neutral, or purposefully transformed? Was there any borrowing, sharing or adaptation of symbols or rituals from other cultures and faiths?
Chi-Ping, Yu. "Theology of Filial Piety: An Initial Formulation." Asia Journal of Theology 3:2 (1989): 496-508.	A response to Ralph Covell's appeal to formulate a biblically-based theology of filial piety. This paper is restricted to discussing the biblical teaching on filial piety and to establish, on the basis of that biblical teaching, a cogent theological framework of filial piety.
Chinn, Calvin. "Towards a New Missiology from a Chinese/American Perspective." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 95-103. Singapore: ATESEA, 1990.	I begin my reflections in this paper innocently enough. I would like to introduce myself, and on this particular occasion, the introduction is made with great effort. It is because I am not sure I know who I am anymore. I can tell you many things about myself, but it still does not tell you who I am. It is not because I am trying to hide anything. Neither is it a question of not trusting you, even though most of you are strangers to me. It is because in writing this paper, I got a glimpse of how my identity has been formed. And not only am I confused about who I am, but I am also disturbed with who I am. Our common assignment is to begin to develop a new missiology from our particular perspective. In my case it is a Chinese/American perspective. I am in complete agreement with the suggested approach. We are to reflect and write from our own particular and unique context. As C. S. Song puts it, it is an incarnational, 'word-become-flesh', 'gravity-bound' perspective.' We are to reflect upon our own personal experiences. And personal experiences are materials, spatial. And so it is necessary for me to invite you into my world, into my experience.
Chiu, Andrew. "Is There Ancestor Worship in the Old Testament?" Evangelical Review of Theology 8:2 (October 1984): 217-224.	Was ancestor worship practiced in the OId Testament? If the Old Testament refers only to the time span from creation to the New Testament the answer to this question is in the affirmative. if it refers to the people and the land of Israel, or to the canonical books which are accepted by both the Jews and the Christians, the picture might be different. Concludes: These monolatrists, worshipped one God, focused their attention on the will and acts of God in historical events, emphasized the spirit rather than forms, and said that sincerity of penitence could not dispense with the ritual act. They also observed the strict and firm First Commandment that you shall have no other gods before me. Consequently, there is no place for the assertion that ancestor worship was practiced in Israel.
Chiu, Andrew. "Spirit and Spirits in Classical Asian Religions and Traditions." The East Asia Journal of Theology 4:2 (1986): 104-120.	Discussion on spirit and Spirit and their role(s) in classical Asian religions and traditions (tradition by tradition, from Animism to Zoroastrianism).
Cho, Kiyoko Takeda. "Christian Dialogue with Traditional Japanese Culture." The Japan Christian Quarterly 44:1 (Winter 1978): 5-11.	The theme given me concerns a very important subject: the dialogue between Christianity and traditional Japanese culture. It is a popular but difficult theme, one that I have been struggling with for many years. How can Christianity rightly confront the heart of Japanese culture and, conversely, how, can Japanese culture open its heart to meet the gospel?
Cho, Paul Yonggi and Hurston, John W. "Largest Korean Church's Home Cell Units." Asian Perspective No. 26 (n.d.): 1-21.	Cho's story of how cell group thinking developed in his church.
Chow, Lien-Hwa. "Towards Evangelical Theology in Buddhist Culture." In Biblical Theology in Asia, ed. Ken Gnanakan, 201-11. Bangalore, India: Asia Theological Association, 1995.	Although mainland China is the place of my birth, my knowledge of Buddhism is limited to Korea, Japan, Hong Kong and Taiwan. These countries are dominated by Buddhist culture. The Buddhists in these countries comprise two main groups: "intellectual" Buddhists and Buddhists. The former are more philosophical and the latter tend to practice the folk religions in their countries. Even though both groups claim to be Buddhists, they are far apart in theology and practice. In some instances, they even contradict each other. In the following discussion I shall attempt to deal with both of them.
Chow, Wilson W. "Biblical Foundation for Evangelical Theology in the Third World." In Biblical Theology in Asia, ed. Ken Gnanakan, 109-22. Bangalore, India: Asia Theological Association, 1995.	According to Carlos Abesamis, the doing of theology involves "the activity of reflecting on the contemporary human life situation in the light of one's faith." If this is so, we must build a much closer relationship between the biblical text and the context than most evangelicals have so far been able to establish.
Chow, Wilson W. "Biblical Foundations: An East Asian Study," Evangelical Review of Theology 7:1 (April 1983): 102-112.	This paper seeks to deal with some basic issues concerning the relationship between the Bible, theology and the Asian context. It breaks no new ground, but it presents an evangelical position for the foundation of the evangelical theological task. It formulates no rules or guidelines, but it points out the objective, unchangeable nature and priority of the Bible, at the same time allowing freedom to the theologian in his theological reflection.
Chrispal, Ashish. "Contextualisation." AETEI Journal 10:1 (Jan. - June 1997): 23-35.	Our historical situation is not just a 'condition'; it should be incorporated as a constituitive element into our understanding of mission, which affirms that God has turned towards the world. This paper expands. from an evangelical orientation, on the idea of how the church can be true to the Good News of Jesus showing forth the love of God and the power and presence of the Spirit and yet be relevant in the context in which God has placed her.
Chung, Chai-Sik. "Lessons from Two Centuries of Korean Christianity." International Review of Mission 85:339 (October 1996): 523-38.	The aim of this paper is to answer a general question: what have we learned from two centuries of Christian endeavor in Korea and how can we use that history to explore the shape of a theology for an age of globalization? It is important to listen to what our historical tradition has to say, but we also have to listen to what our contemporary experience is saying to us. We have to relate the text of Christian movements in Korea in the past two centuries to the contemporary context, continuously reinterpreting the text and its context within the "horizon" of shifting meaning and changing experience through history. Now that we are witnessing a great transformation in human experience, as we we are evolving from the parochial and tribal to the global, it is time for us to essay a new interpretation of the meaning of Korean Christian history. This way of doing theology is to understand Christian faith in terms of a particular context of Korean culture and social change in Korea, which was brought about by modernization and globalization.
Chung, Chang Bok. "Indigenization of Worship: The Holy Dinner." Northeast Asia Journal of Theology 18/19 (March / Sept. 1977): 46-52.	Explores ways in which the Lord's Supper may be enriched and made more meaningful to people who retain native thought forms and religious perspectives (Korean).
Chung, Hyun Kyung. "Who Is Jesus for Asian Women?" In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 204-222. Singapore: ATESEA, 1993.	In order to express their experiences of Jesus, the majority of Asian women use the traditional titles that they received from missionaries. Since many Christian churches in Asia are still dominated by Western missionary theologies and androcentric interpretations of the Bible, some Asian women's theologies on the surface look similar to Western missionary or Asian male theologies. However, when we look closely at the Asian women's usage of the traditional titles of Jesus, we can find the emergence of new meaning out of the old language. The following are examples of traditional images of Jesus which have gone through the welding of meaning by the experiences of Asian women.
Clarke, Sathianathan. "Constructive Christian Theology: A Contextual Indian Proposal." Bangalore Theological Forum 29:1/2 (March & June 1997): 94-111.	I propose that Christian theology is critical and constructive reflection of human dialogical social intercourse in its attempt to make sense of, find meaning in, and determine order for living collectively under God through the paradigm of Jesus Christ. In this paper I unpack the myriad theological assumptions and assertions woven into such an apparently temperate definition. In so doing, I initiate a conversation between the emerging school of "constructive theology" in the West and the legitimate voice of the Dalit communities in India. My thesis is that Constructive theology can be contextualised in India to be a productive and enriching model for doing Christian theology.
Clarke, Sathianathan. "Redoing Indian Theology: Reflections from a Rural Parish." Bangalore Theological Forum 18:2/3 (April-Sept. 1984): 125-36.	The concerns emergent in this presentation are the outcome of an ongoing interaction between theological content and pastoral context. The word 'redoing' in the title has been deliberately chosen. It is my opinion that if Indian theology is to prove authentic, then some of its basic assumptions must be challenged. Thus, the basic directionality of Indian theological reflection must be radically re-examined and reshaped. In this paper an attempt will be made to highlight some important foci of theology that need to be revitalized, revamped and reinterpreted. These are: 1) people as subjects of their own theology; 2) historical context as the locus for theology and 3) theology as praxis-oriented leading to transformation.
Clarke, Sundar. "Dalit Movement: Need for a Theology." In Towards a Dalit Theology, ed. M. E. Probhakar, 30-34. New Delhi: Indian Society for Promoting Christian Knowledge, 1988.
Clasper, Paul. "Christian Spirituality and the Chinese Context." The South East Asia Journal of Theology 18:2 (1972): 1-12.	Reflections on the significance of the Chinese tradition for the search of a new Christian spirituality.
Cohen, Eric. "Christianization and Indigenization: Contrasting Processes of Religious Adaptation in Thailand." In Indigenous Responses to Western Christianity, ed Steven Kaplan, 29-55. New York: New York University Press, 1995.	Cohen sets out to explore the parallel processes whereby Christian churches absorb indigenous elements (Christianization) and indigenous religions absorb Christian elements (indigenization). Through a detailed examination of the Christian-Buddhist encounter in Thailand, he demonstrates how different types of adaptation are the product of different sets of circumstances. Thus, for example, "in those relatively few instances in which elements of doctrinal Buddhism have been adapted to Christianity, the more central types of Kaplan's typology, particularly `incorporation' were involved; whereas in the process of adaptation on the level of popular religion the more peripheral types, ranging between `Christianization' and `translation,' predominated." From the Buddhist side, attempts to indigenize elements of Christianity were totally lacking at the level of doctrinal philosophical Buddhism. Moreover, even at the popular level Thai Buddhists showed less interest in Christianity than their Christian counterparts showed in Buddhism.
Conkey, Calvin W. "The Malay Funeral Rite: A Ritual Analysis." International Journal of Frontier Missions 9:2 (April 1992): 45-55.	Keys to reaching a people are usually not apparent from superficial contact. Here, among the Muslim Malays, an in-depth analysis of a vital ritual sheds light on what strategies might be used in communicating the gospel to them both clearly and effectively. The central thesis of this article is that ritual analysis can be utilized to determine significant world view themes which can then be used in the process of contextualization of the gospel message to that particular culture.
Conn, Harvie M. "Conversion and Culture--A Theological Perspective with Reference to Korea." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 147-72. Grand Rapids: Eerdmans, 1980.	In 1908, Horace Underwood, a Presbyterian pioneer in Korea, spoke of the growth of the church there as "almost like a fairy tale, and veritably it has seemed like a chapter from the Acts of the Apostles." On the other hand, China seemed impenetrable. And even in Japan today, the Christian community has never exceeded one percent. Why? In answering that question we seek for answers to other questions as well. What is world view and its relation to "religious change"? Does conversion affect world view? How? Should missionaries, out of respect for other cultures and to avoid cultural imperialism, seek to accommodate the Gospel to the cultural world view of their hearers?
Coote, Robert T. and Stott, John, eds. Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, Grand Rapids: Eerdmans, 1980.
Cope, Lamar. "Analogy, the Pauline Centre and Doing Theology Today." Bangalore Theological Forum 15:2 (1983): 128-35.	Argues that there is no single analogy which is the center of Paul's thought, and that we should not try to find such a single center today. The great contributions to Christian thought by the people of the NT era is not systematic theology, but a living dialogue between jarring, life-changing, contemporary experience and received tradition. Concludes: Christians in Latin America, Africa and Asia are crying out today for an indigenous theology. It is a path fraught with promise and peril. Western Christians realize far too little how much their analogies of faith are tied to cultural resources. That could happen, and probably will happen, in emerging theologies as well. But a self-conscious effort to use the world given to us as the resource for restating the faith, for Indians the Indian world, is a task toward which the best understanding of the New Testament directs us. So it may help those willing to take up the task to know that they stand in very good company, that of Jesus, John and Paul.
Corwin, Charles. "Cultural Diversity as a Dynamic for Growth." Evangelical Missions Quarterly 17:1 (January 1981): 15-22.	The thesis of the article is that cultural uniformity leads to solidarity and enclosure; cultural diversity leads to mobility and dynamic exchange. The article explores church models and proposes a model called "dynamic Christianity" involving both assimilation and cultural pluralism (in creative tension with each other).
Courson, Jim. "Deepening the Bonds of Christian Community: Applying Rite of Passage Structure to the Discipling Process in Taiwan." Missiology 26:3 (July 1998): 301-13.	Rite of passage structure holds promise for enhancing the effectiveness of Christian discipling. This article explores discipling in Taiwan and proposes a model based on a second-century Roman Christian practice. Research by missionary Allen Swanson provides an introduction to the Taiwan problem. Arnold van Gennep's rite of passage model combined with Victor Turner's emphasis on liminality and communitas informs our understanding of critical issues related to the process of conversion. Then, drawing on practices common to the early church, a model is proposed for an extended inquiry process that engages initiate and community in a rite of passage that facilitates bonding.
Covel, Ralph. "Buddhism and the Gospel Among the Peoples of China." International Journal of Frontier Missions 10:3 (July 1993): 131-140.	Inviting Buddhists to faith in Jesus Christ should be high on the mission agenda of the Church today. This challenge is not a new one. For more than 1300 years missionaries have sought to penetrate Buddhist barriers in and around China with little success.
Covell, Ralph R. "The Conflict of the Gospel and Culture of China--W.A.P. Martin's Answer." Evangelical Missions Quarterly 12:1 (January 1976): 31-40.	Focus on Martin's approach to the ancestral rites in Chinese society as a step forward in dealing with the issues involved.
Dagdag, Teresa. "Towards the Emergence of a People's Theology in the Philippines." Ching Feng 25:3 (September 1982): 139-47.	An attempt to identify some elements of a Filipino people's theology, though it is not yet adequately articulated for a full analysis. Also includes some future tasks for Filipino theology.
Dale, Kenneth J. "Transforming Barriers into Bridges." The Japan Christian Quarterly 43:3 (Summer 1977): 153-60.	In this article we will consider three broad areas of Japanese cultural characteristics: first, the area of group-centered social structure; secondly, the area of dependency in personal relationships; and thirdly, the area of individual mentality, specifically as regards nonrationalistic ways of thinking. In each of these three areas we will attempt first to describe the cultural characteristic under consideration and then discuss and illustrate how this cultural trait has been a barrier against Christian impact in Japan, a disadvantage for Christian church growth, and then how it could be or is being utilized as a positive advantage to promote Christian growth, that is, how it might be a bridge for extending Christian impact in Japan.
Daniel, Ayub. "Dalit Theology: Punjab Perspective." Religion and Society (Bangalore) 38 (1991): 58-64.	There is a very common Punjabi proverb that a hungry man was asked "How many 1+1 would make ?" He quickly replied. "Two loaves of bread". This may precisely be called the core of Dalit Theology. On a cursory look it might appear to be a theology of hunger, but a deeper insight and reflection would reveal much more deeper aspects. An authentic theology must emerge out of the experience of the people and I would like to add that it should also respond positively to the needs of the people. Now in the context of the Indian Dalits, their experience is their dalitness. Dalit Theology therefore, has to give expression to this experience of dalitness of the people and respond positively to their need, which is their main concern--how to earn their daily bread, how to overcome their life situations of oppression, poverty, suffering, injustice, illiteracy, and denial of identity; in short a question of survival. Dalit theology, therefore in the above sense is a 'contextual theology' and a theology from 'below', because it narrates the people's stories, sings songs of their suffering and triumphs, upholds their popular wisdom including their values proverbs, folklore, myths, interprets their history and culture, in order to articulate a faith to live by and to act on. Thus the real task for Dalit theology will be to create among the dalits, a consciousness of their dalitness, their history and roots, their culture and their faith, and thereby liberate them from their oppression and sufferings.
Davies, John R. "Biblical Precedence for Contextualisation." Evangelical Review of Theology 21:3 (July 1997): 197-214.	In this wide ranging article, the author traces the process of contextualisation in the Old Testament and then in the New Testament highlighting the cultural context of each. With numerous examples, he discusses the continuity and the discontinuity between salvation, history and the religious practices of the surrounding cultures. Following Barth, we may say the challenge is to relate the Bible on one hand to the newspaper on the other, he outlines a number of principles and calls for reactive experimentation in cross-cultural context with special reference to Thailand where the author has served as a missionary.
de Mesa, Jose M. "Doing Theology as Inculturation in the Asian Context." Kerygma 20 (1986): 151-73.	A Philippine Catholic perspective on inculturation in Asia. Presents discussion on doing theology in the local church, inculturation as the doing theology, agenda of theology in Asia, emphasis on positive resources of the culture, and a schematic description of doing theology as inculturation. Concludes: I hope that the foregoing exposition has made somewhat clear how doing theology in a specific socio-cultural setting contributes to the inculturation of the Gospel and of the local Church. Within the basic process of theologizing, i.e. the mutually respectful and critical interaction between the culture and the Faith Tradition, we emphasized the contribution of a specific theological method towards the achievement of cultural identity in contemporary society among the peoples of Asia. It was the intent of the method to bring the doer of theology to an appreciative awareness of and to utilize the positive resources offered not only by the cultural wisdom and genius of a people but also by the Judaeo-Christian Tradition. May it serve as an invitation to do theology which is culturally meaningful and situationally relevant.
Deci, Su. "Three Tasks in Chinese Theological Work Today." Chinese Theological Review 2 (1986): 38-45.	The three tasks are 1) theoretical guidelines for the substantial construction of our Chinese church on its three-self path must be rapidly promoted; 2) in regard to the theme of God's reconciliation with humanity, we should promote a more realistic perspective and refine theory to a higher level thereby raising the purity of our basic faith and rejecting the influence of feudal superstition; and 3) we should welcome the present tides of change so that in the context of a concomitant transformation of social consciousness, the church can develop a contemporary message. Reprinted from Nanjing Theological Review (1985).
Delotavo, Allan J. "A Reflection on the Images of Christ in Filipino Culture." Asia Journal of Theology 3:2 (1989): 524-531.	An effort to analyze and reflect on the images of Christ in Filipino culture. An overview of Filipino christological concepts which are trajectories for further theologizing. The focus in this article are the Filipino-Hispanic Catholic images of Christ.
Delotavo, Allan. "Toward a Christ-Centered Way of Doing Theology in Asia." Asia Journal of Theology 3:1 (1989): 330-334.	Attempts to outline the general steps for doing a Christ-centered theology in Asia. The steps include 1) recovery of biblical heritage; 2) analysis of the present situation; 3) theological reflections; 4) practical application and 5) evaluation.
Demerest, Bruce. "A Flawed Attempt to Merge Hindu and Christian Theology." Evangelical Missions Quarterly 18:1 (January 1982): 21-24.	Review and critique of various Asian theologians from a conservative evangelical perspective.
Demerest, Bruce. "The Quest for God in African Ways." Evangelical Missions Quarterly 18:2 (April 1982): 99-101.	Reacting against Western foreign policies, many African leaders have abandoned Western theology in favor of new forms of African theology. That is not the urgent need, but rather a biblical theology clothed in African dress for the African soul.
DeSilva, Ranjit. "House Church Movement Catches on among Sri Lanka's Urban and Rural Poor." Evangelical Missions Quarterly 27:3 (July 1991): 274-78.	Case study of contextualizing communication, power encounter, conversion, and worship patterns among Sinhalese Buddhists and the response.
Devadutt, V. E. "What is an Indigenous Theology?" In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 313-24. Pasadena, CA: William Carey Library, 1979.	Devadutt seeks an answer to the question "What is an indigenous theology?" India, the context of this article, provides an especially interesting situation in that it is one of the most "missionized" countries in the world. In spite of that fact Devadutt notes that "the Indian Church has not even a decent heresy to its credit." While one would not want to infer that heresy is desirable as a theological heritage, grappling with faith in terms of Indian culture is essential. If that is done what then will Indian theology be like? Devadutt is clear that this quest is not mere nationalism. Rather, it is an interpretation of the acts of God in terms of India's history. The implications of his thesis are not easy but speaking on behalf of India his remarks are significant.
Dhavamony, Mariasusai. "Indian Christian Theological Method." Studia Missionalia 45 (1996): 57-94.	Christian theology in India must be a pilgrim theology in search of the truth. Participation in the religious experience of people of other faiths is the sine qua non for understanding revelation itself. . . . Indian Christian theologizing has to take into account the Indian method of theologizing, for the means (the method) and the end (Indian Christian theology) are interdependent. The kind of method one follows in theologizing determines the kind of theology one produces. In order that Indian Christian theology be fully Indian and fully Christian, we respect what is true, good and valid in the Indian method which can enrich Indian Christian theology, being aware of the necessity of its compatibility with the Christian faith and tradition. Authentic values of the Indian culture are thus safeguarded and enriched by the Christian faith in its turn.
Dhavamony, Mariasusai. "Indian Christian Theology." Studia Missionalia 45 (1996): 95-118.	The realities of the Indian Church are specially marked by the need for interreligious dialogue, liberation and spiritual enrichment, in the context of religious pluralism, poverty and spiritual riches, Hence, Indian Christian theology has to take into account not only the faith experience but also dialogue, liberation and spirituality. The implication is that there should develop an Indian Christian theology of religious pluralism, of liberation and spirituality, so that the Gospel be fully rooted in the Indian soil.
Dianpeng, Zhao. "Chinese Culture and Christian Faith." Chinese Theological Review 4 (1988): 32-40.	The Chinese people enjoy a long history, a great culture and great achievements in the arts. Their superior ethical heritage is not only one of the best in Asia, but is outstanding among the nations of the world. China is regarded as an ancient civilization, a country which highly values propriety and decorum. It should be noted that China's ideals for human life and concepts of the highest deity are not devoid of elements of Christian doctrines and ethics and elements that may be elevated and sanctified into articles of belief. We know that there cannot be contradiction between one truth and another, nor can this "beauty and goodness" and that "beauty and goodness" be mutually exclusive. For all truth and beauty come from the great Creator God. Without a doubt, it would be beneficial for the spread of the gospel in China if the Church were to have a sufficient understanding of Chinese culture and appropriate it to its own use. This paper is an initial exploration into the possibility of harmonizing Chinese culture and Christian faith, and I hope it will stimulate further discussion on the subject.
Din, Khin Maung. "Some Problems and Possibilities for Burmese Christian Theology Today." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 87-104. Quezon City, Philippines: New Day Publishers, 1976.	The main purpose of this essay is to discover more about the Christian faith and experience with the aid of some Buddhist and other Oriental categories of thought. There have been attempts in the past to construct an indigenous Burmese Christian theology, but most of these attempts were concerned more with the form than with the content of the gospel. It is not enough, the author believes, that the gospel be understood in a Burmese way. "The Burmese and Buddhist understanding of man, nature, and Ultimate Reality must also become inclusive as a vital component in the overall content of the gospel." Here he takes up the basic themes of God, Christ, and man in relation to the Christian understanding and experience, and to concepts from Buddhism and other Oriental religions against the background of the socio-political realities of our time.
Dong, Suh Nam. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 155-184. Singapore: Christian Conference of Asia, 1981.
Duraisingh, Christopher "Indian Hyphenated Christians and Theological Reflections, Part 2: Alternate Modes of Theologising Now Prevalent in India." Religion and Society (Bangalore) 27 (1980): 81-101.	In Part 1, I had suggested that the most adequate manner of defining our critical self-awareness or self-identity is that we are Indian hyphenated Christians. It is so because our mode of consciousness and our mental constructs are doubly determined or co-constituted by the simultaneous operation of both the Judaeo-Christian tradition and elements of our pan-Indian heritage. Both the strands of our dual heritage in their contemporary forms operate, whether one is conscious of it or not, as inseparable coefficients or co-determinants of the Indian-Christian ethos. If our hermeneutical situation, i.e., the situation out of which we orient our lives and understand who we are and what the realities around us are, is doubly-determined, then our theological processes will themselves arise out of such a doubly-determined context. After answering two concerns raised by readers in response to Part 1, I attempt to illustrate such a hermeneutical ethos and the consequent theological method in Part 2.
Duraisingh, Christopher. "Reflection on Theological Hermeneutics in the Indian Context." The Indian Journal of Theology 31:3,4 (July-Dec. 1982): 259-278.	Posits that every authentic moment of understanding is necessarily shaped by the historicality of the interpreter. A text becomes hermeneutically problematic only because the fact elements in the interpreter's historical context make earlier understandings or accommodation to the text strange or inadequate. What is it that constitutes the specific Indian-Christian hermeneutical context? What follows is is a description of our horizon out of which we understand anything that we understand.
Duraisingh, Christopher. "Reflections on Indian-Christian Theology in the Context of Indian Religious Reality." Bangalore Theological Forum 14:3 (1982): 176-87.	The title of this paper. must be, taken seriously; for the following is only a series of reflections. The direction taken is explorative and the ideas suggested are tentative. The scope is limited to that which is specifically Indian and Indian-Christian, though some of the reflections upon the nature of religious realities are general enough to address situations other than Indian. The paper first attempts to draw together some general insights on the nature of religious reality as well as some of the specific features of Indian religious reality. The second part, seeks to locate Indian-Christians within the context of Indian religious realities. In the third part the paper reflects on the nature of Indian-Christian theology in the context of Indian realities.
Dyvasirvadam, Govada. "Doing Theology with God's Purpose in India in the Context of the Dalit Struggle for a Fuller Humanity." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 104-10. Singapore: ATESEA, 1990.	Dalit theology is an effort by dalit Christians to express their struggle for liberation in the light of the biblical faith of Israel. It is a process in the making. Dalit Christian theology (a) aims to reinterpret scripture in the context of the present reality and to relate the events of the biblical past to the dalit's struggle in India for a fuller humanity; (b) while it emphasizes individual sin, demands that more effort be given to rectify corporate sin, where human values are relegated to obscurity; (c) aims at reviving dalit history and culture, which adds to the fragrance of God's human garden; (d) aims at conscientizing dalits towards a praxis-oriented faith. This spiritual journey of dalits will continue long into the future until it reaches a 'kairotic moment' (in C. S. Song's words) which brings justice and reconciliation into their lives.
Elder, Gove. "Responses of Thai-Chinese Churches to the Ancestor Problem." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 225-33. Taichung, Taiwan: Asia Theological Association, 1985.	Ancestor worship is still prevalent among the three million Chinese in Thailand and serves as a form of socio-cultural identity for this minority group. Elder discusses the theological and ritualistic responses to ancestor worship and recommends Christian apologetical approaches to this issue. Christians must take different approaches to the three classes of Chinese people in Thailand: the poor, labor-oriented Chinese; the business-oriented; and the devotees of Chinese folk religions. Most of all, Christians must show their deep respect to their parents and relatives and, with a positive attitude, respect--but avoid worshiping--their deceased ancestors.
Elder, William M. "Human Relations in the Japanese Congregation." The Japan Christian Quarterly 41:3 (Summer 1975): 127-32.	This article will focus on the interpersonal relations in the Japanese congregations--self-images, expectations of the other, roles, patterns of relationship, etc. These elements exist in any organization, but are often undefined, or often different from those that are verbalized forces that are felt but only vaguely identified. Material for this article comes primarily from three sources: 1) a questionnaire sent specifically to gather data for this, 2) two group interviews with pastors with whom I have been involved in human relations study with the Japan Institute of Christian Education at Rikkyo University, and 3) personal experiences and observations while working with local churches in both rural and urban situations in Japan.
Elwood, Douglas J. ed. What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, Quezon City, Philippines: New Day Publishers, 1976.
Eng, Lim Guek. "Christianity Encounters Ancestor Worship in Taiwan." Evangelical Review of Theology 8:2 (October 1984): 225-235.	The aim of this article is to develop a more adequate approach to Taiwanese ancestor worship. It rests upon the assumption that ancestor worship in Taiwan has never been effectively encountered by Christianity and hence continues in its current virile form as a major roadblock to the growth of the Church especially in rural villages. The author shows that ancestor worship among the Minnan Chinese of Taiwan has its roots in primitive animism (rather than in Confucianism). Using a theological analytical approach she suggests some functional substitutes for Christian Taiwanese.
England, John C. and Patmury, Joseph, eds. Doing Theology with the Festivals and Customs of Asia, Singapore: ATESEA, 1994.
England, John C. "Contextual Theology in Asian Countries: A Selected Annotated Bibliography." Ching Feng 27:4 (December 1984): 217-32.	There are unique problems in attempting a representative selection from the vast quantity of Asian contextual theology. Apart from the amount of material available, a large number of writings and relevant bibliographies are available only in Asian languages. Others remain only in manuscript or mimeographed form. Historical surveys of theology and even collections of examples, exist in only a few countries. And where indigenous theology had early beginnings, as in India and Japan, the limitations of a short bibliography are even more serious. It has therefore been thought best to concentrate on Post-War examples, but to include where possible, basic interpretative volumes which provide historical surveys of a number of sources. Many works which otherwise would demand an individual listing, or which are yet to be translated, can therefore be found included there. Works which are themselves examples of a contextualizing theology, and also those which describe or interpret such examples, are both included.
England, John C. "Doing Christian Theology in Asian Ways." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 59-73. Singapore: ATESEA, 1993.	It will be possible in this outline to concentrate upon only a small selection from he large number of Asian ways available in the region's contemporary theologies, although in those chosen it will be possible to trace the contribution of much earlier work mentioned above. And in those selected I wish to focus especially upon the element which has become central in the approaches of many of our colleagues, and which I believe presents the key issue for theological method and interpretation. Namely, by what steps do we move--whether in daily encounters or in more sustained theological reflection--from concrete experience to interpretation? Faced with a particular life-story or struggle, tradition, art-form, or symbolism, how do we discern within and about it, the dimensions of God's presence and purpose which theology then articulates? These are the questions constantly facing us in Christian life and in the doing of theology and theological education. They may not, of course, be always recognized or consciously answered, but certainly they are answered, well or not so well, in all our reflection, teaching, living. It must be emphasized that these questions are not posed in order to begin the construction of a theological method which may in the future lead to an Asian theology. Rather they are used as an entry point into some of the widely-used methods which have long been used in established bodies of Asian theologies.
England, John C. "Folk-Literature and Culture as Sources for Theology--A Bibliographic Survey." The East Asia Journal of Theology 3:2 (1985): 258-277.	Explores folk literature as a source of living theology concluding with a list of resources for such literature from various Asian countries.
England, John C. "People Movements as Source for Asian Theologies: A Bibliographical Survey." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 192-210. Singapore: ATESEA, 1986.	Among the many theological tasks undertaken in our region, we can discern certain major categories: (A) Those of which western forms remain primary--whether through imposition or imitation; through a focus upon comparative study of western theologies; or even upon presenting them "in Asian garment"; (B) Those where a serious attempt is made to encounter and recognize Asian tradition--either through processes of accommodation or acculturation; or through dialogue, understood as mutual exploration; (C) The Asian church gathers resources--whether in Ecumenical theology and strategy; in studies of a particular culture, people or church; or in wrestling with questions of mission and ministry in context; and (D) Confessing theology--shaped by missional and pastoral issues, prophetic and controversial, particularized in a concrete situation, and seen in the widest diversity of theological agents and forms. It is necessary to bear in mind some such typology as this in order to clarify the particular task we have in utilizing people movements as sources for constructive theology. We begin with that theology in Asian countries which reflects a real encounter with Asian history and culture; theology which sets about gathering the resources available to Christian Asians within the life and tradition of their own peoples. And in studying people movements we are able to focus upon a central feature of each country's history; one molded not only by a particular culture--social, political, economic and religious - but by the turbulent flow of events as much as by the charismatic gifts of individuals.
England, John C. "Recent Theological Reflections in the Churches of China--1975-1982." Ching Feng 26:1 (April 1983): 35-47.	Documents below are listed alphabetically according to the Pinying romanization, but although most are attributed to individual authors, the process by which theological reflection is carried out in China is largely corporate. These papers therefore reflect widespread discussion and consensus within at least the leadership of the Chinese Protestant church and less emphasis should be placed upon individual authorship than is customary in Western theological scholarship.
England, John C. "The Range and Intentions of Asian Theologies." In Doing Theology with Religions of Asia. ed. Choo Lak Yeow, 24-32. Singapore Republic of Singapore: ATESEA, 1987.	This article covers in outline form some of the chief categories discernible in Asian theologies, in the 19th and 20th centuries only. It is offered as one guide to understanding the range and concerns of theological reflection in the region, within the last 180 years.
England, John C. "Theology and Cultures: A Bibliographical Interpretation of Asian Sources." In Doing Theology with Cultures of Asia, ed. Choo Lak Yeow, 93-102. Singapore: ATESEA, 1988.	Review of resources available on theology and culture from the Asian context highlighting both what is available and the PCTA (Programme for Theology and Cultures of Asia) agenda to strengthen the formation of living theology and creative theological community in Asia through collecting and documenting the resources in print from across Asia. The interpretive issue focuses attention on the following idea: We are not saying merely that there is a different cultural reality in Asia, that this has sometimes influenced or been influenced by Asian Christian thought and must be allowed to do so more. The claim is rather that South, Southeast, Central and Northeast Asia have been through all the centuries, arenas for God's creative and delivering action quite as much as any part of the globe (outside Palestine). This follows directly from a belief in One Living God of all times and places. all peoples, all women and men, present everywhere to judge, restore, suffer, deliver and transform, never without a witness.
England, John C. "Theology and Cultures: A Bibliographical Interpretation of Asian Sources." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 52-61. Singapore: ATESEA, 1993.	Explores the nature of the types of resources for developing (and already developed) Asian theologies. Examines two countries in particular: India and Korea. Additionally, he lays out the tasks of the PTCA and the tasks facing Asian theological reflection. Concludes: It becomes clear then that within this basic task of discernment--to recognise as authentic sources for Christian understanding the experience, values and reflection of widely divergent cultural traditions; signs, in their truth, of one living God--our specific tasks include: 1) the reclamation of earlier, discarded histories, whether of a particular people or of branches of the world Christian family; 2) the acceptance of Asia's literature and arts as vehicles, in their creativity and integrity, of truth and beauty that point beyond themselves; 3) the welcoming of Asia's other religious traditions as sister faiths to explore and to learn from in their wisdom; 4) the recognition, in our social histories and movements of human hopes and aspirations for peace, justice and liberation which are "signs of the times" and of God's realm; and 5) the reception of insight and discernment in the reflection, devotion and interpretation of our Asian theologies.
England, John C. "Towards the New Humanity--God's Purpose in the Work of Four Asian Theologians." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 48-65. Singapore: ATESEA, 1990.	When we wish to draw on Key theological sources in Asia for our theme, that means we will select those which wrestle with both the actual agonies and aspirations of our peoples, and with the Gospel of God's limitless love, in sustaining, liberating and transforming all our peoples, our world. I have therefore chosen in this paper four pivotal figures in 20th century Asian theology, whose life and thought does this, picturing for us God's purpose as the bringing of an all-embracing, new humanity; a new heaven and a new earth. In doing this they provide us with insights that are quite fundamental to a "new missiology". They are : Kim Jae-Joon (1901-1987), Paul David Devanandan (1901-1962); Wu Yao Tsung (Y. T. Woo) (1893-1979); and Daniel T. Niles (1980-1970).
England, John. "Sources For Asian Theology--A Working Paper." The East Asia Journal of Theology 2:2 (1984): 205-221.	Presents a typology of Asian theologies, with advocates of various elements listed. Charts four sources of Asian theology, discusses how to chart out the theological reflections in a particular area, and gives bibliographic resources.
Enno, Simon P. K. "Nat Worship: A Paradigm for Doing Ecumenical Theology in Myanmar." Asia Journal of Theology 8:1 (1994): 42-53.	Myanmar is at a stage where the churches need to search for a paradigm for doing ecumenical theology which will be concerned with the needs of all of Myanmar's churches and the whole of society of Myanmar. In constructing this, religions must be seen as local resources available for use. In this paper, primal religion or Nat worship provides the paradigm.
Fabella. Virginia. "A Christology for Asian Women." Daughters of Sarah 17 (1991): 12-15.	I have been asked to offer some reflections on "Women and Christology from an Asian Perspective." Let me explain why this is not a simple task. First of all, Asia is both immense and extremely diverse and complex. Largest among the continents, Asia stretches from Turkey in the west to Japan and Indonesia in the east, encompassing 58 percent of the world's population. Who among the estimated 2,800,000,000 Asians has the proper Asian perspective? In the second place, there is not yet an Asian Christology in existence, not even from a male perspective. Third, although Asian women comprise one-quarter of the world's people, they are just beginning to emerge from their culture of invisibility and silence, and most of them have never heard of Christ. So you can see why my assignment is not simple. This essay will contain two Christology reflections of Asian women. The two following Christological positions are articulated by two Asian women who took part in the "Women and the Christ-event Workshop" at the Manila Consultation in November 1985. They represent two different religio-cultural backgrounds. The first summarizes the paper of Lydia Lascano, a delegate from the Philippines, the only country in Asia that is 92 percent Christian. The second summary represents the reflections of a Korean minjung theologian, Chung Hyun Kyung, supplemented with material from other Korean writings.
Fabella, Virginia. "A Common Methodology for Diverse Christologies?" In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 108-17. Maryknoll, NY: Orbis Books, 1988.	My paper will be divided into two parts: the first will contain two Christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. To understand the Christological reflections, it is important to recall Asia's twofold characteristic as a continent, that is, the poverty of its masses coupled with the richness of its cultural and religious traditions. As part of the Third World, Asia is marked by poverty and oppression--massive poverty surrounding pockets of affluence, and interrelated oppressions from within and without. What distinguishes Asia from the rest of the Third World is its religious, cultural, and linguistic pluralism. Asia has at least seven major linguistic zones, more than any other continent can claim. It is the birthplace of all the great world religions and, with the exception of Christianity and Judaism, it is the home of most of their adherents. The vast majority of Asians are Buddhists, Hindus, Muslims, Taoists, or Confucianists, with a minuscule three percent Christian. Thus it is actually the "non-Christian" soteriologies that have shaped the myriad cultures that can truly be called Asian.
Fabella, Virginia. "A Common Methodology for Diverse Christologies." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 184-93. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	My paper will be divided into two parts: The first will contain two christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. Concludes: Like all liberation theologies, women's approach in doing theology is inductive, drawn from experience and commitment, but it is also inclusive in its perspective and its goal. Without women's perspective and their contribution to theology, God, Jesus Christ, the Holy Spirit, salvation, church and mission will only be half understood. God's image and God's plan will continue to be distorted in our world. So it is indeed imperative for all of us to take our theological task seriously. As we assume this task, let us invoke the Holy Spirit, for without a doubt, She will help us.
Fabella, Virginia and Park, Sun Ai Lee, eds. We Dare to Dream: Doing Theology as Asian Women. Maryknoll, NY: Orbis Books, 1990.
Fabella, Virginia. "Christology from an Asian Woman's Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 3-14. Maryknoll, NY: Orbis Books, 1990.	I have reflected on the significance of Jesus' life, death, and resurrection from a specific horizon. It was my concern, however, that my christology not only express who Jesus is for me, but also recapture Jesus' life and message in such a way that it can be liberating and empowering for other women. Hopefully my christology will form part of the collective effort of Asian Christian women in search of a christology that is meaningful not only to us but to our Asian sisters whose life's struggles we have made our own. For now this is what I submit as my christology as an Asian woman, knowing that it is subject to additions and revisions, and aware of the fact that the task of christology is ongoing and never really finished.
Fang, Mark. "The Wisdom of Solomon in the Light of the Chinese Context." Ching Feng 36:1 (March 1993): 23-37.	The Book of Wisdom is called "The Wisdom of Solomon" in the Greek Bible, the Septuagint. This paper is developed in the following stages: 1) an investigation into the contexts in which the Book of Wisdom was written; 2) a look into what we mean by "the Chinese contexts"; 3) some instances to show how the book can be read in the light of the Chinese contexts.
Feng, Xiang. "People's Theology in Taiwan." Ching Feng 25:3 (September 1982): 148-54.	Taiwan people's theology must be seen in the context of Taiwan's uncertainty over its future (especially the question of the eventuality of Chinese rule over Taiwan). This article provides two examples of people-centered theologies: theology of homeland and theology of powerlessness.
Fernandez, Eleazar S. Toward a Theology of Struggle. Maryknoll, NY: Orbis Books, 1994.
Filbeck, David. "Abuse in Marriage." Missiology 2:2 (April 1974): 225-35.	Deals with abuse in Thailand; presents case studies and ethical dimensions.
Flemming, Dean. "The Third Horizon: A Wesleyan Contribution to the Contextualization Debate." AETEI Journal 9:2 (July - Dec. 1996): 3-30.	Focuses on the need of an adequate hermeneutic for the task of contextualization, since hermeneutics lies at the heart of of what it means to contextualize the gospel and our hermeneutic invariably determines the product of our contextualization.
Ford, David F., ed. The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, Oxford: Blackwell, 1989.
Fuchs, Stephen. "Culture in the Service of Evangelization in India." Indian Missiological Review 3:1 (January 1981): 4-18.	Discussion from a Catholic perspective on issues of culture in evangelization with particular reference to India.
Fuchs, Stephen. "Messianic Movements: A New Mission Method for India?" Catalyst 6:1 (1976): 3-17.	Close observation of the messianic movements in India could teach us how mass movements could be generated and how messianic movements could be made use of for the purpose of conversion instead of against the Missions.
Fuchs, Stephen. "The Religo-Ethical Concepts of the Chamars in Northern India." Missiology 4:1 (January 1976): 43-52.	A case study in comparative religion from the missiological viewpoint. Ritual observances are seen in their wider sociological context. The resultant view of sin emerges not only as inadequate from a Christian perspective, but as a source of the continuing misery, spiritually and socially, of the subject people. Father Fuchs' colleagues can draw direct benefit, both motivational and strategic, from this study--a practical goal of all missiological research. At the same time, the value of such models for wider application puts all of us in the author's debt.
Fujita, Neil S. "'Conic' Christianity and 'Donut' Japan." Missiology 22:1 (January 1994): 43-53.	The quasi-religious mentality of the Japanese, Japanism, and its role as a major obstacle for Christian missions in Japan are explored. Japanism is characterized as "donut" in shape with power circulating throughout the system without any central source of authority. This stands in contrast to the religious tradition of the Christian West which is portrayed as "conic" in form with authority centered in and controlling power emanating from one absolute monarchical God. Given the contemporary religious, cultural, and economical encounters between Japan and the Western world the importance of reconsidering both of these patterns is emphasized.
Gaqurae, Joe. "Indigenization as Incarnation: The Concept of a Melanesian Christ." Evangelical Review of Theology 20:3 (July 1996): 240-247.	There is a need for a relevant theology for Melanesia, and the author proposes the development of an indigenous concept of Jesus as a beginning points. He notes the concept of Christ in the Melanesian context revolves around these themes: 1) the incarnation; 2) the resurrection; 3) Christ the neighbor, and 4) Christ the Creator. His primary concern is pastoral rather than theoretical--he does not want Christ to remain an abstract figure and a white man in the minds of the people.
Gish, George. "Artists with a Message: Some Recent Trends." The Japan Christian Quarterly 42:4 (Fall 1976): 191-218.	For this survey of "artists with a message," we turn mainly to works completed in the last few years, works that represent the most recent style or trend of each artist chosen. Selection was limited to artists known personally to the present writer or whose works were shown in recent exhibits in Tokyo. Even within this limited scope we have a rather wide variety, one which gives new insights into the contemporary human condition.
Gnanadason, Aruna. "Towards an Indian Feminist Theology." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 117-26. Maryknoll, NY: Orbis Books, 1990.	We need a reclaiming of the Bible as a feminist resource because, in spite of its misuse, it has also through history, provided authorization and legitimization for struggles.for human dignity and justice--there is clearly a liberation strand. The Bible inspires us to re-read it with a commitment to women's liberation in particular and human liberation in general. . . . What women will try to continuously do is to draw strength from their biblical roots, so as to open up a path into the future. This yearning for a new future, a new community cannot be minimised because it is a song for freedom from the dust into which women's humanity has been crushed for centuries. Our task as Indian women is clear-to search for a feminist hermeneutic which will carry all women and the whole church towards becoming a new arid living community in Christ.
Gnanakan, Ken and Sumithra, Sunand. "Theology, Theologizing and the Theologian." Evangelical Review of Theology 12:3 (July 1988): 276-283.	The authors are primarily concerned about three aspects of Asian Church and theological activities--theological methodology, Church worship, and Christian lifestyle. They opine that an evangelical stance here, namely a 'looking unto Jesus' ' is the best antidote to the growing influence of secularism and pluralism.
Gnanakan, Ken. "Christ, Culture, and Christianity in India." In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 67-78. Bangalore, India: Theological Book Trust, 1992.	Christ transcends culture, God in his grace has transfused culture with the ultimate goal of transforming it. It is to actualize this goal that all generations and all cultures must make themselves available for God to be utilized as active agents for the transmission of his message appropriately and authoritatively in and to their context. Despite our cultural differences now, what a great event we await when "every tribe and tongue and people and nation" will sing that one new song praising God who alone is worthy (Rev. 5).
Gnanakan, Ken. "Christian Identity." AETEI Journal 8:2 (July - Dec. 1995): 3-13.	Why Christian identity? What precisely are we attempting to consider when we talk about "identity"? Identity is basically "individuality" or "personality", which are the elements that distinguish one person or group from the other. The issue on our hands can be put as follows: As Indian Christians what is our nature and function distinctly as Christians and as Indians. Where have we failed? What new steps ought we to take? What role does God expect from us as his children who are privileged to be born and to belong to this great country?
Gnanakan, Ken R. and Sumithra, Sunand. "Theology, Theologization and the Theologian." In Biblical Theology in Asia, ed. Ken Gnanakan, 39-46. Bangalore, India: Asia Theological Association, 1995.	The Church in Asia today will only be able to stand against opposing forces both from inside and outside as it manifests maturity in theology and theologization. What is needed is not merely reaffirming our theology, nor even spelling out the content of our theological treatises but a theological creativity relevant to the Asian challenge. Very simply put it is the "how" of theology and not just the "what". The whole exercise has been recently referred to as "doing theology" or as we prefer--"theologising". Almost all the theological confusion we are now facing can ultimately be traced back to a confusion particularly in one Christian doctrine doctrine of God. Unfortunately, along with other Third World nations, Asia is gradually and increasingly attempting to approach reality and every aspect of It without God. This is secularism: a world outlook necessarily without God. Obviously, the roots of such secularism are to be found not in Asia but in Europe, in the so called European enlightenment. Since then 'reason' has become the supreme authority and man the measure of all things. and God has been increasingly pushed out of every area of human life--individual or corporate.
Gnanakan, Ken R. "Biblical Foundations: A South Asian Study," Evangelical Review of Theology 7:1 (April 1983): 113-22.	One will probably argue that this paper restricts itself to missiological issues rather than seeking to discuss wider theological concerns. I will readily concede this. But in doing so I want to emphasize that what India needs is not a cold callous restatement of doctrine and dogma--but a potent and productive affirmation of its biblical beliefs. The urgency of the mission and the staggering needs of the country grow before us in greater and greater magnitude. Theology must produce men for this mission. However, the synthesis of the worship and the witness of the Church which has been used above as a model will demonstrate my real concern for theology. The accent should be on the holding together of the content of theology so that it will both equip and edify as well as motivate for mission. Neither function should be allowed precedence over the other.
Gnanakan, Ken R. "The Bible and Salvation in Asian Contexts." AETEI Journal 4:1 (Jan. - June 1991): 12-17.	This is a crucial time for Asian theologians to be meeting and very appropriately our theme is Salvation in Asian Contexts. . . . Undoubtedly, as we seek to spell out the issues relating to "salvation' we have to do it with our major concern before us - that of religious pluralism. How are we to face the challenge of a militant Islam, a revived Hinduism or even Buddhism? . . . A consultation such as this must be the place at which we challenge one another to reformulate our message rather than merely repeat traditionally handed down statements. Our task is to see how these formulations must be related to Asia today with a sensitivity to the issues that are peculiar to us. Armchair approaches and a priori treatments will not be sufficient as what we need is theology that will equip the Church to face the present challenge more effectively.
Gnanakan, Ken. "Theology for Asia." Evangelical Review of Theology 20:4 (October 1996): 365-368.	Asia is in a crucial stage of its history. Economic prosperity is bringing rapid development. On the one hand, a growing middle class is wallowing in material prosperity, while on the other hand, the staggering population growth and ecological disasters demand our urgent attention in the face of the poverty which confronts us. A theology that addresses Asia today should take into account not only God's dealings with us as his people within the church, but also discern God's dealings with the world, which should be primarily through the church. Two major challenges face Asia: 1) The communication of God's word within the plurality of religions and cultures that we confront today, and 2) the response to the environmental challenge within Asia. All else, i.e., poverty, religion, modernity, urbanization etc., are only factors that help us to understand these issues within our context.
Gnanavaram, M. "'Dalit Theology' and the Parable of the Good Samaritan." Journal for the Study of the New Testament no 50 (1993): 59-83.
Grayson, James H. "Elements of Protestant Accommodation to Korean Religious Culture: A Personal Ethnographic Perspective." Missiology 23:1 (January 1995): 43-59.	Protestant church has accommodated to Korean culture on three levels of culture: behavior, ritual, and faith.
Gregerson, Marilyn Bergman. "Rengao Myths: A Window on the Culture." Practical Anthropology. 16:5 (September-October 1969): 216-27.	Advocates that the field-worker who is studying the language and culture of a people with a view to communicate effectively the Christian message can fix on no more fruitful entering wedge than the analysis of the myths of that culture. The study of myths is especially relevant for the missionary because 1) in general, it is an effective means of getting at the whole spectrum of cultural concerns, and 2) in particular, it involves one immediately in the study of the belief system which is of primary relevance in communicating the Gospel. This paper focuses on the Rengao. a Mon-Khmer speaking group in Vietnam's south central highlands.
Gregorios, Paul. "Hermeneutics in India Today in the Light of the World Debate." The Indian Journal of Theology 28:1 (Jan.-March 1979): 1-14.	Author concentrates mainly on the general philosophical questions in hermeneutics and leave it to his colleagues to discuss the specific problems of biblical hermeneutics as such. His purpose is only to set the international context for the Indian debate on general hermeneutics. He also makes some comments from the perspective of the Indian philosophical tradition and the Christian theological tradition.
Grenz, Stanley J. "Superstition: A Christian Perspective." Asia Journal of Theology 8:2 (1994): 365-378.	How can we explain the persistence of superstition in contemporary (modern, secular) cultures (in this case Marxist China), and what constitutes a proper Christian response to the presence of such superstition?
Habel, Norman C. "Emerging Dalit Theology: Liberation from What?" Lutheran Theological Journal 30 (1996): 66-74.	My aim in this essay is to introduce readers to some of the current thinking in Dalit theology as it is formulated in works published by Gurukul Theological College, and to reflect briefly on the significance of these studies as a contribution to theology today. From an intensive search of Dalit history, experience, mission background, pre-mission identity, and popular beliefs, Dalit theologians have expressed a wide array of ideas which are part of an emerging Dalit theology. It would be presumptuous of me to claim I have understood the complexity of this phenomenon. There are, however, a number of theological concepts and emphases which seem to me to be distinctive and perhaps normative. These themes are a theology: grounded in the pathos of caste oppression; affirming dalits as humans; discerning signs of liberation in dalit history; affirming Jesus Christ as a dalit; emphasizing the servitude of God; in conflict with karma; in search of forgiveness power.
Han, Kee Chae. "Narrative Ethics in A Minjung Context: In the Beginning There Was a Story." Asia Journal of Theology 11:2 (1997): 221-247.	Explores how minjung narratives shape moral character. Narrative theology shows us the ability to do theology is in everyone and brings theology back into the hands of the people. Focus on how to use story rather than on how to interpret it.
Hao, Yap Kim. "Inter-Contextualization: Releasing the 'Theological' Frog From Underneath the Coconut Shell." Asia Journal of Theology 4:1 (1990): 36-44.	A general discussion on what contextualization is and what that means in the Asian context.
Hardawiryana, Robert. "Theololgizing in the Indonesian Context." Studia Missionalia 45 (1996): 135-52.	This essay confines itself to two major problem areas of theologizing with local resources, namely: 1) its general theological pastoral orientation, and 2) the methodology thought to be most appropriate for Indonesia.
Harootian, Abigail F. Ramientos. "Doing Theology Among Filipino Peasant-Farmers." International Journal of Frontier Missions 4:1-4 (1987): 81-90.	he Philippines is often in the news today, frequently because of the exploits of the New People's Army (NPA), the guerrilla arm of the Communist party. What news reports often fail to mention is the pressure put on the average Filipino peasant farmer by members of the NPA. How does one do theology among people who are oppressed both by the government in power and a group trying to overthrow that government? Does the Bible have anything to say to people caught in this situation? Abigail Ramientos Harootian, who has worked among such people, says that indeed there are answers, albeit answers which may prove uncomfortable to those unaccustomed to living and working amidst political upheaval.
Harper, Susan Billington. "Ironies of Indigenization: Some Cultural Repercussions of Mission in South India." International Bulletin of Missionary Research 19:1 (January 1995): 13-20.	Indigenization carries come inherent ironies (e.g., operating respectfully within a culture but facing the tensions of demands for self-determination made in contexts of violence over ethnic identities). There is a need for deeper exploration of Christianity's relation to culture and in the particular historical setting of South India in the 19th and 20th centuries, and that is the focus of this article.
Hatcher, Mark J. "Contextualizing the Creed through Structured Bible Study." Missiology 26:3 (July 1998): 315-28.	The relationship of abstract creedal statements and articles of faith to the particular cultural concerns of Koreans is not always grasped. Authentic contextualization of the creed will occur only through encounters with Christian revelation that build narrative roots from which the abstract claims of the creed can be perceived and grasped. It is in the midst of encounters with Christian revelation that the theological tradition of the church and specific cultural concerns can meet in fruitful dialogue. Study and interaction with biblical passages present opportunities for the needed encounters with Christian revelation. The biblical passages also provide images that may become symbols through which the meaning of Christian revelation may be grasped, connected to the creed, and serve as a guide for contemporary living.
Hedlund, Roger E. "Indian Instituted Churches: Indigenous Christianity Indian Style." Mission Studies 16:1 (1999): 26-42.	The exceptional growth of the Church in the non-Western world during the twentieth century has been characterized by a diversity of localized cultural expressions. Social accommodation and cultural assimilation of the Christian faith are part of an essential ongoing process everywhere including India where for the most part, little is known about such movements. Yet many exist and they represent a significant expression of vibrant Christian faith in South Asia today as is documented by the Churches of Indigenous Origins (CIO) research project which is beginning to yield considerable information. This is a team project supported by the Pew Charitable Trusts administered through the Overseas Ministries Study Center in New Haven, Connecticut. The project is under the direction of Roger E. Hedlund in South India, and 0. L. Snaitang in North East India. This article is but an introduction to the subject.
Hee, Lee Chung. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 36-43. Maryknoll, NY: Orbis Books, 1992.
Heim, S. Mark. "Choosing Roots: The Contexts for Christian Theology in India." This World 21 (1988): 88-101.	The Indian Christian theologian who wishes to take contextualization seriously must attempt to read the social future of what is certainly one of the most complex webs of culture in the world. She or he must focus on certain aspects of this social mosaic as the key elements for theology. There is no ready-made context: it must be constructed. Without some analysis or judgment of the truly dynamic and formative elements in India's contemporary reality, it is impossible to choose one's context. Conversely, each concrete choice to focus theology on a particular context involves at least an implicit empirical vision (as distinct from an eschatological vision) of the future.
Heim, S. Mark. "The Nature of Doctrine and the Development of Asian Theology." Bangalore Theological Forum 19:1 (April 1987): 14-31.	In these brief comments I have tried to suggest some considerations that bear on the development of 'new' theologies, and particularly on the development of Asian theology. My argument is that doctrine can be developed in distinct but quite complementary ways, while yet retaining a clear relation to objective reality. Doctrine need not be literalistic in a narrow cognitivist sense, nor subjectivistic in an extreme expressivist sense. My suspicion is that the rich ferment of theological thinking in Asia, and also in Africa and Latin America, need not lead as some fear to a radical balkanization and fragmentation in theology. In fact this ferment holds the key to an appreciation of the nature of doctrine itself, which can give a new collegiality and koinonia to the theological task. Asian theologians themselves must test whether the approach to doctrine that I outline here in fact seems more responsive to their needs and concerns. I can only say that I have found it an avenue through which to appreciate and to be challenged by the work of Asian theology.
Hiebert, Paul G. "Conversion, Culture, and Cognitive Categories." Gospel in Context 1:4 (October 1979): 24-29.	Set theory and Christian mission across cultures; this work also appears New Horizons in World Mission: Evangelicals and the Christian Mission in the 1980s (pp. 217-27), International Review of Mission 72:287 (July 1983): 421-27, and in revised and greatly expanded form in Chapter 6 of Anthropological Reflections on Missiological Issues.
Hiebert, Paul. "The Flaw of the Excluded Middle." Missiology 10:1 (January 1982): 35-47.	Western world view has a blind spot that makes it difficult for any Western missionaries to understand, let alone answer, problems related to spirits, ancestors and astrology. Hiebert offers a reevaluation of these problems from a biblical perspective which challenges some of the assumptions of Western theology and opens the door for a more holistic, relational and relevant theology of mission.
Ho, Koon-Ki T. "Silence and the 'Japanization' of Christianity." The Japan Christian Quarterly 53:2(Spring 1987): 71-76.	Examines Chinmoku (Silence) by Endo Shusaku which provides insightful explanation of the failure of Christian mission in Japan. Through the dramatization of a Jesuit priest's apostasy, Endo shows that in order for Christianity to bloom in the Japanese spiritual climate, it inevitably has to undergo a process of "Japanization," for deep down in the recesses of the Japanese collective unconsciousness, there exists a "swamp" which will eventually rot the roots of any foreign religion. This article attempts to analyze the Christian themes in Silence, with a focus on Endo's views of the conflict between Christianity and the Japanese culture and its resolution.
Hoefer, Herbert. "Local Village Theology in India." Catalyst 11:2 (1981): 121-30.	A truly local theology for much of India will not be rooted in Sanskritic culture (which belongs to the higher castes), but in village culture. This article explores the contours of such a theological starting point.
Hoekema, Alle. "A Rainbow of Perspectives: Chronicle of Asian Theological Journals, 1995-1996." Exchange 26:1 (January 1997): 77-101.	Goal is to point out the important developments in Asia as seen through the journals.
Hong-jung, Lee. "The Minjung Behind the Folktale: An Example of Narrative Hermeneutics." Asia Journal of Theology 8:1 (1994): 89-95.	Uses a well-known Korean folk tale ("The Rat's Bridegroom") to recover the reality of the Korean minjung (common person; hopes and assumptions about realities) and highlight hermeneutical issues.
Hongeling, M. C. "Indonesian Theologians on Women-Men Relationships in Church and Society." Exchange 16 (September 1987): 49-67.	Review of the literature available on the issues involved.
Honig, A. G. "Asia: The Search for Identity as a Source of Renewal." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 306-32. Grand Rapids: Eerdmans, 1995.	In this chapter I have attempted to furnish some insight into Asian theology. This theology is developing in churches that are becoming rooted in their native soil and are attempting to find a way toward a witness of faith in their own situations. The reader may have noticed that I have mentioned no confessional distinctions. Pieris as a Catholic, Niles as a Methodist, and Song as a Presbyterian - just to mention some - barely differ in the fundamental patterns of their theology. The reason for this might be that theology is done not from an Augustinian but from an Irenaean perspective on salvation history. All three of these theologians view Christ as the One who brings the completion of creation. But Catholic theology has always been more invested in this perspective than Protestant theology. I have not discussed Asian theology done by evangelicals, which strongly rejects the movement toward links with the national religious and cultural inheritance. In this framework contextualization becomes something very different and means what used to be called "the approach of adaptation." Discussion of this evangelical theology would demand a separate chapter. I have also left undiscussed the undoubtedly still influential theologies imported by the missions. Some theological training centers use very old handbooks and, commentaries. The theology of the base groups always avoids this older framework.
Honig, A. G. "Asian Women Theology." Exchange 16 (September 1987): 1-48.	Historical overview, followed by discussion of selected themes (status of women in society, status of women in the church, authority of the Bible, feminine aspect of God and biblical anthropology, Christology) from an ecumenical perspective.
Honig, A. G. "Trends in Present Asian Theology." Exchange 11 (Sept-Dec 1982): 1-76.	Discusses realities of contextualization and the varieties of approaches found in Asia. Follows with themes (Christology, Creation-Salvation, History of Salvation, Liberation, Conversion and Identity, Law and Grace, and The Church and its Mission) from an ecumenical perspective.
Houghton, Graham. "Contextualisation of John P. Jones." In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 153-66. Bangalore, India: Theological Book Trust, 1992.	John P. Jones was a man who, above all, wanted to see India come to Christ. He therefore made every effort to preach the Lord Jesus in a way that He could most clearly be understood and followed. He was an eclectic. He was in no doubt concerning the absolute uniqueness of Christ. John P. Jones was a pioneer in contextualisation, even though he did not understand himself in those terms. Eighty Years ago, he recognized that the greatest advantage to the Kingdom of Christ would only be realized when the Gospel was proclaimed and the Church established in culturally relevant terms.
Hovemyr, Anders. "Towards a Theology of the Incarnation in the Thai Context." The East Asia Journal of Theology 1:2 (1983): 78-83.	What is the significance of the incarnation for the church in Thailand?
Hrangkhuma, F. "How Redemptive Analogies Can Help Churches Grow." Evangelical Missions Quarterly 28:2 (April 1992): 182-87.	Through presenting a case study of the Mizo people in northeast India, the author advocates the use of redemptive analogies, but notes that it is dangerous if we identify the gospel with the indigenous religion and make few conceptual changes.
Hsiao, Ching-fen. "Asian Theology in Retrospect and Prospect." Northeast Asia Journal of Theology 18/19 (March / Sept. 1977): 8-15.	Starts with review of the All-Asia Consultation on Theological Education in Manila (March, 1976) and uses that as a foundation to examine and critique proposals and issues in developing relevant theological reflection for Asia.
Hughes, Philip. "The Use of Actual Beliefs in Contextualizing Theology." The East Asia Journal of Theology 2:2 (1984): 251-258.	Rather than beginning with statements from the Bible or philosophy, the actual beliefs of Christians in the local context is the beginning and ending point of contextual theology.
Hung, Daniel M. "Contextualization of the Gospel in Taiwan: My Agony." Evangelical Missions Quarterly 18:1 (January 1982): 13-15.	After graduation from a prominent theological seminary in the US, the author returned home to Taiwan to minister, expecting to do well. After 16 years of agonizing struggle, he reflects on issues of contextualization (from a seminar he took)--and how they helped him see where he had gone wrong and make corrections in his ministry.
Hung, Daniel M. "Mission Blockade: Ancestor Worship." Evangelical Missions Quarterly 19:1 (January 1983): 32-40.	Ancestral practices are the greatest obstacle to Christian mission among the Chinese. This article explores the reasons for the practices and suggests practical approaches.
Hung, Daniel M. "Mission Blockade: Ancestor Worship." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 199-208. Taichung, Taiwan: Asia Theological Association, 1985.	Hung, who comes from a non-Christian home in which ancestor worship was faithfully practiced, describes his personal agony at the funeral rituals of his mother. While he and his brother tried to maintain their Christian testimony by refusing to participate in all superstitious practices of the pagan funeral rituals, they also wanted to maintain harmony with the rest of their family and show their filial piety to their mother. Hung's experience is shared by thousands of Chinese Christians who come from non-Christian families. Hung states that the missionaries condemned the practice of ancestor worship in China and Taiwan; nevertheless, the Chinese Christians must adopt a more positive approach to the issue of ancestor worship rather than an outright condemnation of it which builds barriers to the gospel.
Hyun, Younghak. "Minjung Theology and the Religion of Han." East Asia Journal of Theology 3:2 (1985): 354-359	Minjung theology is not of, by or for the minjung people. It does not intend to "conscientize" or agitate them. It tries to learn who and what they are both in history and in the current reality through what they see, what they feel, what they perceive, what they think, what they do and how they five, as expressed in their culture as well as in their "social biography." It tries to learn from them. It tries to trace the Gospel message back beyond "the Christian era" when the church became a community of ruling elites to the earliest church when "the sinners," those who were treated as sinners such as prostitutes, collectors and lepers, and lowliest ones in the society were the followers of Jesus. Out of these theologians' involvement in the struggle to be faithful to the gospel and to the minjung people and out of their engagement in the above-mentioned activities, there began to emerge a new kind of theological thinking. People began to call it a minjung theology. It is from such a minjung theological perspective that the religion of han, Korean Shamanism, is being given a new look.
Ikuo, Natsunaga. "A New Quest for Japanese Christology? A Current Issue for Theology in Japan." The Japan Christian Quarterly 52:3 (Spring 1986): 150-66.	Christology is an issue which is extremely important in the Japanese context. The author describes briefly some of the ways of thinking about Christ that have come to the fore during the past twenty years in Japan, adds a few notes by way of critical assessment, and suggests some directions for a new quest for Christology that will apply not only to Japan but also to the world at large.
Il-Sup, Shim. "The New Religious Movements in the Korean Church." International Review of Mission 74:293 (January 1985): 103-08.	One of the most significant religious developments in postwar Korea was the emergence of the so-called new religions. There developed 170 sects during and after the Korean War (1950-1953).' In the strict sense of the word the content of the new religions cannot be called "new." It is an extension of the old folk faith. In their basic doctrines one finds a popularization of folk faith teachings: "the advent of a future world, paradise on earth, faith in a savior, the notion of a chosen people, faith in Chong-gam Nok, and Shamanistic faith." These basic doctrinal elements of the new religions may be found in the following Korean folk religions: a) Shamanism; b) Choung-gam Nok; c) the Choun-Do Gyo or Dong-Hak Movement (or in English, Eastern Learning). This article explores these elements.
Ishida, Manabu. "Doing Theology in Japan: The Alternative Way of Reading the Scriptures As the Book of Sacred Drama in Dialogue with Minjung Theology." Missiology 22 (1994): 55-63.	Even though Korean Minjung theology is rooted in the cultural and historical context of Korea, it has direct theological relevance to Japan because it identifies the Korean "minjung" with the biblical Israelites and by doing so, the Japanese with the biblical Egyptians. This alternative way of reading the Scriptures as the book of sacred drama is the necessary ground for Japanese Christians to have honest dialogue with Minjung theology. It leads us to seek new ways not to remain as the "oppressive Egyptians." Minjung theology as one of the liberation theologies requests both the oppressed and the oppressor to participate in the sacred drama.
Ishii, Masami. "Systematic Theology in Japan." In Christian Presence in Japan: Essays in Honor of William J. Danker, ed. Wi Jo Kang and Masaru Mori, 137-158. Tokyo: Seibusha, 1981.	Traces the historical development of various systematic approaches to theology seen in Protestant Christianity in Japan from 1872 on. Headings include: 1) early stages of development; 2) foundations of systematic theology; 3) social theology and its bankruptcy; 4) the dynamic relationship with dialectic theology; 5) confrontation with Japanese philosophy; 6) theology of the pain of God; 7) works in systematic theology; and 8) problems and tasks of systematic theology in Japan. Concludes: The task of theology in Japan, just like in other lands, is, on the one hand, to understand the truth of the Gospel in the worldwide Christian fellowship, and, on the other hand, to understand it in the context of Japanese culture. The development of theology in this sense takes time, and the peculiar Japanese character should not be sought merely on the surface of cultural manifestations.
Israel, S. "Towards a People-centred Theology." Ministerial Formation 27 (1984): 3-9.	This paper proposes guidelines on the nature and function of a people-centered theology. To illustrate the points, the new pattern of ministry initiated by a catechist with his team in a remote village of Tamilnadu is referred to, emphasizing the fact that any authentic theology from a Christian point of view should be, without exception, a people's theology just as the Bible represents the dialogical reflections of two major communities. Theology is not created in an isolated sphere but emerges in the context of a concrete struggle for survival and liberation in various aspects of personal and community life. It is a corporate venture and contextual. It does not ignore the academic value of theological education in a seminary context but corrects it to play a coordinating role between different theological circles or communities.
Isvaradevan, R. "The Emergence of Asian Christian Theology: Its Background and Formation." Bangalore Theological Forum 28:1/2 (March & June 1996): 28-37.	Discusses several elements in the formation of Asian theology: the context of inheriting European-dominated theology, the reality of Asian pluralism, the social dimensions of Asian Christian theology, the impact of Asian religiousness and poverty, women's issues in Asia, and the need for vernacular theologies in an English dominated environment.
James, Emmanuel E. "A Christian Response to Communalism." AETEI Journal 8:2 (July - Dec. 1995): 29-44.	Issues of communalism (related to collectivism; e.g., a woman is executed by a mob because her son stole from a temple--in what sense is she responsible?) evaluated from a Christian perspective. Give six varieties of communalism in India, explores the cultural roots for its existence and limitations, describes Indian participation in communalism, and offers solutions to the problems generated.
James, Emmanuel E. "Is Not My God Also Your God?" In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 25-43. Bangalore, India: Theological Book Trust, 1992.	The conversion of Cornelius opened the eyes of the early Church to realize that the Gospel was for everybody--both to the Jews and the Gentiles. A significant step had been taken to reach the unreached; to obliterate the distinction between the Jews and the Gentiles. God takes extraordinary and even supernatural steps to reach the unreached and reach those who seek Him. God reaches those who want to find Him through Lord Jesus Christ. Is not my God also your God?
Jathanna, O. V. "Indian Christian Theology: Methodological Reflections." Bangalore Theological Forum 18:2/3 (April-Sept. 1986): 59-74.	Without going into surveying the contributions of various individual theologians, the paper intends to concentrate on the problem, nature and necessity of Indian Christian Theology. It will undertake to do this in four steps: firstly, it will consider the factors that hindered the emergence of Indian Christian Theology for a long time, and, then, it will consider the raison d'être of Indian Christian Theology. Thereafter, it will take a critical look at two proposals regarding what Indian Christian Theology should be. And finally, in the light of this discussion, an attempt will be made to formulate what Indian Christian Theology should be, and what direction it should take, if it has to be truly Indian and Christian at the same time, and fulfill its task in the present day India,
Jebaraj, D. "Paradigms in Dalit Theology." AETEI Journal 6:2 (July - Dec. 1993): 12-17.	The dalit movements can be intelligently studied only when certain key issues are clarified: 1) the meaning of the term dalit; does this refer to all the oppressed and poor people or only the scheduled castes? 2) the original religion of the dalits; are they Hindus? If so is the dalit movement a religious one? 3) is the reservation policy good for the dalits? 4) what is the church's role in the dalit movement? Do the churches involve in conversion of the dalits or do they simply take part in their struggles without being concerned about conversion and the numerical growth of the church? 5) does the dalit movement resort to violent means to achieve liberation? And finally what is meant by liberation?
Jin, Yong Ting. "New Ways of Being Church." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 114-21. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The subject before us is both timely and significant. In fact it may even be said to be a little overdue. It is timely in two ways: First, it has come after a long process of experiencing oppression, suffering and frustration. This frustration has led women to struggle to understand their position in order to change it. After much stud, research, deep reflection and analyses we can assert that today we are in a better position to do something about it. Secondly, in recent years there has been a proliferation of well-researched and substantial studies on the oppression of women in general and churchwomen in particular. Patriarchy and its mechanisms for the subjugation of women have been well studied and researched today. From these we can say that we are ready to move on to the more positive, constructive and practical task of transforming the old and establishing the New Creation/Humanity.
John, Crescy. "Women and the Holy Spirit: From an Indian Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 52-62. Maryknoll, NY: Orbis Books, 1990.	An attempt to write anything on the Holy Spirit is comparable to finding a path on the sea. Like the ocean, the power and influence of the Holy Spirit is overwhelming, yet vague and indefinable. However, there are some spiritual compasses by which we can in some small measure identify the workings or the action of the Spirit, who has been promised to us till the end of time. The ones that I have used in this paper are Scriptures and discernment of the action of the Spirit in the lives of Asian women, past and present, with a hesitant groping towards the future. My hope is that this effort will bring out the theological perspective that will help us to achieve the objective of this Asian Women's Consultation, which is to articulate our faith reflections on our reality in the process of total liberation.
Johnson, Todd M. "Contextualization: A New-Old Idea--Illustrations from the Life of an Italian Jesuit in 17th Century India." International Journal of Frontier Missions 4:1-4 (1987): 9-21.	In the following article Todd M. Johnson, in his evaluation of the 17th-century Italian Jesuit Roberto de Nobili, shows that contextualization itself, although a relatively new word, is certainly not a new concept. De Nobili is but one of myriad examples of missionaries throughout the centuries who successfully "did theology." Consequently, he, and they, are good role models for us today who follow in their footsteps.
Joseph, R. "The Christology of an Indian Christian: Purushottama Choudhari (1803-90)." Bangalore Theological Forum 14:1 (1982): 69-81.	It is assumed by many Western and Indian theologians that Indian Christian theology proper, with authentic Indian modes of thought, has not yet begun. The surprising fact, though, is that there have also been several Indian Christian writers who, without any formal theological training, have yet produced prose and poetry which is both significantly theological and authentically Indian. These non-academic theologians, especially if they came from a Hindu background, were in their style and thought deeply influenced by the Hindu religious traditions. Among these writers is Purushottama Choudhari, a study of whom is long overdue.
Kadankavil, Thomas. "Salvation from the Dalit Perspective: Earthly or Eschatological." Journal of Dharma 22:2 (1997): 128-154.	Works through issues involved in Dalit perspectives on salvation. Concludes: The question where should the Dalits turn for salvation cannot be answered in any single, straight forward way. The answer depends on the nature of salvation one seeks an eternal salvation of the soul, or a temporal or earthly liberation of man from all that enslaves him. In the latter sense we can identify a number of factors, such as caste, untouchability, poverty, duties, prescribed by the upper caste Hinduism, unclean occupations, village system of living. Sanskritization etc. from which the Dalits are to be liberated. As a means for attaining this goal the solidarity of the Dalits is envisaged. It is to be consolidated by rebellion, challenge and disobedience supported by the Dalit literature of protest.
Kalapurayil, James Matthew. "Towards an Asian Style of Evangelization." Indian Missiological Review 15:4 (December 1993): 63-72.	The unique Asian situation and the typical Asian mentality call for an authentically Asian style of evangelization. The task is full of challenges and yet indispensable for the Church in Asia. In this short paper, therefore, we shall look first at the Asian situation and then at the Asian mentality and finally, rooted in these we shall try to formulate an authentically Asian way of evangelizing Asia (from a Catholic perspective).
Kan, Baoping. Translated by Peter Barry. "On Theological Contextualization." In Constructive Christian Theology in the Worldwide Church, ed. William R. Barr, 83-90. Grand Rapids: Eerdmans, 1997.	Today, as people consider how to establish a Christian theology with Chinese church characteristics, the issue of contextual theology has been put on the agenda. just what is contextual theology? Why must theology be contextualized? The issue must be conscientiously studied because such research will help us to find our own way in developing a Christian theology which fits the revelation that God is giving to Chinese Christians today, and which has both Chinese Christian characteristics and a close relationship to the context of the Chinese church. Our theology should not be an unexamined clone of western theology.
Kane, Margaret. "Minjung Theology." Theology 90 (1987): 351-356.	This article describes Korean minjung theology, the new force it has given to my conviction that the future of Christianity depends on working theologically with 'ordinary people', and some clues as to its relevance in Britain, which may help us to create our own indigenous theology. 'Minjung' means 'the common people'. In particular it means those who are oppressed politically or economically, who are alienated sociologically or kept uneducated in cultural or intellectual matters. In other words 'the underdogs'. (This is not the same as the Marxist 'proletariat'. Minjung is a form of liberation theology but, as Koreans are from their experience particularly aware of communist oppression, minjung theology differs significantly from Latin American theology.) The 'underdogs' have a changing membership, so minjung must be understood dynamically in historical, sociological terms.
Kang , Wi Jo and Mori, Masaru, eds. Christian Presence in Japan: Essays in Honor of William J. Danker, Tokyo: Seibusha, 1981.
Keitzar, Renthy. "A Study of the North-East Indian Tribal Christian Theology." Religion and Society (Bangalore) 39 (1992): 1-8.	A study of the North-East Indian tribal Christian theology, if such a subject exists or we should develop, must make a serious attempt to study our several heritages of both past and present and, then, evolve a creative Christian theology that is meaningful to our people as well as contextual to our contemporary realities. We need to evaluate our traditional heritage(s) socio-cultural. practices, customs and religious beliefs and. use their good aspects for the enrichment of our faith and practice today. This necessitates the reinterpretation of our Christi an heritage in - terms of our cultural categories. And we can never dissociate, ourselves from our contemporary realities, and so all our heritage(s) must be contextually relevant to our living situations in North-East India.
Keitzar, Renthy. "Developing a Contextual Theology for North East India." In Culture, Religion and Society: Essays in Honour of Richard W. Taylor, ed. Richard W. Taylor, Saral Kumar Chatterji, and Hunter P. Mabry, 131-153. Bangalore: The Christian Institute for the Study of Religion & Society Bangalore, 1996.	In order to develop a contextual Christian theology for North East India we have to make use of all resources of socio-biblical studies and of socio-religious. backgrounds of the people of North East India. The Christian message has to be expressed in socio-cultural, traditional, liturgical thought patterns of the people. The Gospel must be interpreted within the context of our cultures, then only will it be meaningful. And, of course, our thought forms can be transformed and assimilated into a sound (that is spiritual) framework without loss of biblical and theological content and form. A baptism should take place, so that it will "walk in newness of life" in Christ Jesus (cf. Romans 6:1-4). This process of interpretation is called contextualisation. It is something like a socio-religio-theological articulation of Christianity relevant to a people. And in our context, it is an articulation of the message of the Gospel in cultural categories of our people.
Keitzar, Renthy. "Tribal Perspective in Biblical Hermeneutics Today." The Indian Journal of Theology 31:3,4 (July-Dec. 1982): 293-313.	The specific purpose of hermeneutics is the communication of the Gospel of Jesus Christ, the interpretation and ministration of the Word of God in the context of contemporary culture and, as M. V. Abraham says, "The tribal culture has to be taken note of in any serious attempt towards an Indian biblical theology" (Indian biblical hermeneutics, if I understand him correctly). The main purpose of this paper is to identify some issues involved in a. tribal biblical hermeneutics that is relevant to the different tribal peoples of North-East India. The Word of God must be interpreted in its relevance to the life and thought patterns of tribal peoples so that the message of salvation can be more meaningful for them.
Khiok-Khng, Yeo. "The Rise of Three Self Patriotic Movement (TSPM): Chinese Christianity in the Light of Communist Ideology in New China." Asia Journal of Theology 6:1 (1992): 1-9.	The TSPM is taken as a case study to gain insights and categories we can use in the task of constructing indigenous theologies. The paper has two purposes: 1) to observe the rise to the TSPM in and against the context of communist ideology and 2) to understand the nature and implications of the TSPM as a New-China-church in the light of the observed context.
Kim, Chang-Nack. "Justification by Faith--A Minjung Perspective." Chicago Theological Seminary Register 85 (1995): 14-23.	The doctrine of justification cannot serve as the criterion that differentiates Christianity from Judaism or Protestantism from Roman Catholicism. Today almost all theologians, Catholic or Protestant, accept the doctrine of justification as an article of faith. However, the emphasis in interpretation and the depth of understanding vary depending on denominations and individual theologians. The task of today's lecture is to examine whether the diverse interpretations of justification are consistent with Paul's original idea of justification.
Kim, Chang-Nack. "Korean Minjung Theology: An Overview." Chicago Theological Seminary Register 85 (1995): 1-13.	A new name means a new being. just as in Rev. 2:17 "to him who conquers will be given a name," a new name called 'minjung' has been given to the oppressed Korean people who have been fighting for their liberation. With this designation they have been able to realize themselves clearly as the subject of their historical destiny. Thus we came to say that minjung is the subject of history. The so-called "minjung theology" was brought about as a response to the minjung movement or the struggle for minjung's liberation in the 1970s by a few conscientious theologians of Korea. The Sitz-im-Leben of minjung theology is the struggle for minjung's liberation. Minjung theology is not a classroom theology whereby one is leisurely sitting in an ivory tower of the university and engaging in theological speculation or conceptual activity. Minjung theology can have its vitality and power only when it is rooted in the struggle for minjung's liberation. Thus one cannot understand minjung theology independently of the wider minjung movement in Korea.
Kim, Chung Choon. "The Contextualization of Theological Education." Northeast Asia Journal of Theology 12 (March 1974): 1-9.	Posits that we have been too aware of the text and not aware enough of the context in our theological education in Asia (Korea) and presents a prospectus for a graduate program in missiology developed by a study committee examining the issues.
Kim, Ki-Hong. "Key Theological Issues in Asia: Influence of Modern Western Theology and the Asian Church." In Biblical Theology in Asia, ed. Ken Gnanakan, 91-100. Bangalore, India: Asia Theological Association, 1995.	No matter what the condition of Asia is, issues must be approached from the light of God's revelation in which proper knowledge of God and man appear. Let us not view a Hindu or a Buddhist and his problems from his aboriginal background only. Let us not substitute the biblical knowledge of God and man for a syncretistic contextualized point of view. We must find our primary point of reference in the Bible. Let us not confuse the salvation of God with man-made ways of salvation. Without a proper knowledge of God, we can never diagnose people's problems correctly, and therefore any proposed solutions are in vain. What then are the key theological issues in Asia? The reality of God and His supernatural salvation and other theological issues which have their final goal in these two realities.
Kim, Kyoung Jae. "Gospel and Cultures--A Northeast Asian Perspective." Reformed World 46 (1996): 15-24.	Author's orientation in exploring gospel and culture in northeast Asia: Although the Christian gospel is inevitably related to the event of Jesus Christ it is not merely a. repetition of the past event. It requires both continuing reinterpretation and a creative response in every new situation. The gospel is not revelatory information from a gnostic heaven above, it is a dynamic action of the Holy Spirit who gives love and freedom of the mysterious God who is always with, and gives true life to all creation. The gospel needs to be differentiated carefully from theology, the Bible, Christian culture, and Christianity as a religion in history. The Bible is a holy testament of those people whose lives were changed by the gospel, but it is not in itself the gospel. Theological systems based on the Bible testify to the gospel and serve the church, but they are not in themselves the gospel. It is the same with church ritual and historical Christian culture.
Kim, Myung Hyuk. "Ancestor Worship in the Korean Church." Evangelical Review of Theology 8:2 (October 1984): 236-245.	The author outlines the history of the Korean Churches' response to ancestor worship and discusses the future possibilities in the light of growing secularization of Korean society. Concludes: It is time that we evangelicals should be alerted to fully understand the relation between the Christian Gospel and secular culture and to provide clear-cut solutions in concrete situations. We may be doing well if we realize the criticizing, transforming and recreating power and function of the Gospel in various cultures as it has been seen throughout the history of Christianity.
Kim, Myung Hyuk. "The Concept of God in Minjung Theology and Its Socio-Economic and Historical Characteristics." Evangelical Review of Theology 14:2 (April 1990): 126-149.	In this paper I have tried to describe the degeneration of the concept of god which has taken place in the history of modern thought, modern political theology and Minjung theology, as well as the characteristics of the socio-economization of theology which have resulted from it. Also, I have tried to point out that one of the tasks of evangelical theology is to recover the biblical concept of God in the church around the world.
Kim, Myung-Hyuk. "Historical Analysis of Ancestor Worship in the Korean Church." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 163-77. Taichung, Taiwan: Asia Theological Association, 1985.	The Roman Catholic and Protestant Christians in Korea experienced persecution and martyrdom at the end of the 18th century and in the 19th century because of their opposition to ancestor worship. During the Japanese occupation of Korea (1910-1945), thousands of Korean Christians suffered persecution and shed their blood for their opposition to the imposition of Japanese Shinto shrine worship. The Korean church, therefore, has been known as "a suffering church." Dr. Kim points out that Korean Christians made a clear-cut testimony for Christ in opposition to the traditional practice of ancestor worship and paid their price in persecution and martyrdom; consequently, the Korean church has grown very rapidly over the years, encompassing 25% of the population. It is interesting to study the history of the Korean, Chinese and Japanese churches in relation to ancestor worship and to observe the different rates of church growth in these countries.
Kim, Seyoon. "Is 'Minjung Theology' a Christian Theology?" Calvin Theological Journal 22 (1987): 251-274.
Kim, Yong Bock. In Catalysing Hope for Justice: Essays in Honour of C. I. Itty to Commemorate His Sixtieth Birthday, ed. Wolfgang R. Schmidt, 146-153. Geneva: World Council of Churches, 1987.
Kim, Yong Bock. "Minjung Social Biography and Theology." Asia Journal of Theology 1 (1987): 523-530.	The story of the people has been a very important notion for some theologians in Korea. Folk tales have been used to reveal the historical reality of history, and theological reflections on these tales have shown their meaning for today. Just as the story has significance for its present teller, so are the theological reflections on it relevant for today. In a similar way, social biographies of the minjung are being widely used to reveal the present social reality, for example, the story of workers, of poor women farmers, or of the urban poor. Theological reflections on these stories have been useful for the Christian witness in Korea. In recent years, life stories of the poor have been written by the poor themselves, published and given wide circulation. Poetry and novels deal with the people's experiences--their historical realities in the Korean society. Any theological reflection in Korea is necessarily and inevitably set in the context of the Korean people, and therefore, the stories of the people become very important for Korean theologians. What is the social biography of the people? It is the story of the life of the people in their community. It is not merely a personal biography, although no personal biography can be without community dimensions.
Kim, Yong-bock. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 11-46. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Kim, Yong-Bock. "Minjung and Power: A Biblical and Theological Perspective on Doularchy (Servanthood)." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 215-30. Grand Rapids, MI: W.B. Eerdmans, 1998.	God's sovereignty is for the sovereignty of the minjung, debunking the arche of the diabolos. Power does not have any independent ontological status; it is non-being. Only the minjung can erect the authority to rule; the minjung are sovereign; and the arche is doulos. Doulos makes arche (servant makes master.) The doulos are in common bond to establish exousia. The political economy of the minjung is mutual servanthood and a mutual bond that makes them sovereign and turns arche into doulos: doularchy, which guarantees the minjung's participation as sovereign-in-bond (covenant). This is radically different from social contract theories. Doularchy in twenty-first-century politics should mean that the minjung become a comprehensive sovereign in the bond of servanthood, liberated and not enslaved, erect and not bowed down. This means direct participation in authority and politics by the mutually serving community for the enhancement of all life; it means the covenant solidarity of all minjung and all living things throughout the earth.
Kin, Myung-Hyuk. "The Theological Situation in Korea with Its Challenge and Opportunities." In From East to West: Essays in Honor of Donald G. Bloesch, ed. Adams, Daniel J., 107-12. Lanham, MD: University Press of America, 1997.	Briefly summarizes four distinctive theological trends in Korea. Conservative, evangelical theology continues to play its role as the most deeply rooted and most influential theology. Sociopolitical theology still plays a challenging role, though it has become less vocal. Culture-pan-religious theology is beginning to play the role of providing a radical challenge to traditional theology. It is in accordance with the current trend of raising up nationalism and national religious cultures. Charismatic-prosperity theology continues its role as one of the most appealing theologies. It is also in accordance with the current spread of Pentecostalism. The prime task of the Korean church should also be fighting against immorality and the recovery of Christian morality as well as spirituality. The only way to accomplish this task is for the conservative, evangelical theology to recover its integral force and to implement it in the lives of believers. This theology has, however, often tended to be knowledge or speculative theology oriented and has thus lost spiritual vitality. It has also often tended to be authoritative and formalistic and thus lost vitality. On the other hand, the conservative, evangelical theology has often tended to adopt some of the charismatic and prosperity theology to overcome its failures and this resulted in bringing in theological confusion.
Kitamori, Kazoh. "Theology of the Pain of God." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 197-220. Quezon City, Philippines: New Day Publishers, 1976.	This is the earliest attempt in Japan to reinterpret Christian theology In terms of Japanese religious experience. With the force of a personal experience, Kitamori declares that "the heart of the gospel" was revealed to him as "the pain of God." "I am filled with gratitude because I was allowed to experience the depths of God's heart with Jeremiah." A theology of God's pain is a theology of the Cross. The Cross Is not an act external to God, but an act within God himself. In fact, pain is the very essence of God. "Recovering this lost essence," be believes, "is the ultimate and grave task for today's theology, especially in Japan." This essay combines portions of three chapters from his book by the same title.
Knight, James. "A Numai Theology of Promise." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 147-59. Singapore: ATESEA, 1986.	Covenants are made because of the promise they offer the covenanting partners. The perceptions of what a covenant promises, however, depend on the expectations the partners have. But the partners cannot always state their expectations. At times they are not even aware of their deeper expectations; or can express them only symbolically. Living in a covenant implies a growing awareness of one's expectations of what the covenant promises. While this is a process that can lead to great hope and joy, it can also be extremely painful. If the covenant is religious, deeper expectations will not be dealt with adequately unless a partner undertakes an accompanying process of theological reflection that evaluates his or her expectations and relates them to the promise which the covenant does in fact offer. This paper is about a covenant made by the Numai Catholic Community of the Simbu Province in the Highlands of Papua New Guinea. It is about a covenant they made with Jesus, who was born in Palestine, grew up there in the town of Nazareth, preached in Galilee and Jerusalem during his public life, dying horribly on a cross, only to rise from the dead and now offer them, through their covenant with him, his own self and life. This paper is also about the expectations the Numai Catholic Community have of their new life in Christ. Moreover, it is about the community's growing awareness of and reflection on the depth of their expectations and how these relate, or fail to relate, to the promise of their covenant, as it is presented to them in the scriptures and the teaching of the Church. In order to comprehend the meaning of their covenant for themselves, as well as for us, we must first build up a broad understanding of the cultural and religious background of the Numai Catholic Community.
Kodera, T. James. "A Vortex of East and West: Watsuji Tetsuro's Phenomenology and the Problem of Contextualization." The Ecumenical Review 35:3 (July 1983): 266-76.	Contextualization and recontextualization is perennially important. This paper wrestles with issues in the Asian theological setting from an ecumenical perspective.
Koyama, Kosuke. "Asian Theology." In The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, ed. David F. Ford, 217-234. Oxford: Blackwell, 1989.	Out of the immensity of Asia, Koyama selects three theologians for discussion and the editor has selected (and written the section on) Koyama himself. Stanley Samartha explores Christianity and its relation to other faiths in Indian terms; Choan-Seng Song's method of transposition grapples with the relationship of Israel's history to Asia's; Hyun Younghak identifies with the most oppressed and marginalized of his people; and Koyama works out a practical, dialogical theology centered on the suffering of God.
Koyama, Kosuke. "'Building the House by Righteousness'" The Ecumenical Horizons of Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 137-152. Mystic, CN: Twenty-Third Publications, 1988.	Minjung theology may be spoken of in a number of ways: a theology in the Korean interrogation room; a Korean prison theology; a theology of costly discipleship; a theology of dialogue with destitutes and prostitutes; a theology between the underdog and the topdog; a theology intersecting Korean culture and social concerns; a theology of proclamation-preaching; a theology of social justice in the perspective of the Lord's Supper; a theology of politics of God; and so on. The Christian commitment and passion that cuts through all these theological reflections and actions is the conviction that "to know God" (theological beholding) means concretely to stop building the house through unrighteousness (ethical walking). This is the theme of minjung theology. The theme suggests expanding ecumenical horizons and corresponding theological challenges, "for this was not done in a corner" (Acts 26:26). There are three relevant questions related to minjung theology which must be asked and are explored in this article: What is the ecumenical meaning of the concepts presented by minjung theology in the areas-of 1) eschatology, 2) conflict and 3) culture?
Koyama, Kosuke. "The Role of Translation in Developing Indigenous Theologies: An Asian View." In Bible Translation and the Spread of the Church: The Last 200 Years, ed. Philip C. Stine, 95-107. Leiden: E.J. Brill, 1990.	The Bible is the literature in which the two languages: that of discontinuity, "The Lord sees not as man sees" and that of continuity, "Man sees as the Lord sees", are in extensive and profound dialogue (controversy). The purpose of this dialogue is to inspire humanity to become free from the power of idolatry. This is a vision for a universal theology which derives from the nature of God presented in the Bible. There is a shepherd who goes after the one lost in idolatry. While history as we know it continues, there will be idolatry. There the shepherd will be also. This is the basic "heat"--tapas in Sanskrit--of human history as Christian theology understands it.
Kraus, C. Norman. "The Cross of Christ--Dealing with Shame and Guilt." The Japan Christian Quarterly 53:4 (Fall 1987): 221-27.	Explores the concepts of shame and guilt in light of biblical and cultural perspectives and how the death of Christ on the cross releases us from the burden we call guilt and the social disgrace we call shame. What does it mean to say that he "bore our offenses in his own body on the cross" (1 Pet. 2:21-25)? To explore this question we first need to look more carefully at the meaning of guilt and shame, and how they are related to our experience of sin. If we understand these connections we may begin to see how Christ's suffering the shame of crucifixion as a condemned sinner and criminal is related to our experience.
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Occasional Bulletin from the Missionary Research Library 24:4 (May/June 1974): 1-8.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Northeast Asia Journal of Theology 14 (March 1974): 1-9.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kumazawa, Yoshinobu. "Confessing Christ in the Context of Japanese Culture." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 1-14.	Surveys thinking about Jesus in Japanese writings from the Meiji era onward as a foundation for exploring issues relating to the Japanese understanding of Christ in the contemporary context.
Kung, Lap Yan. "The Cultural Dimension of Liberation Theology: The Case of Hong Kong." Ching Feng 38:3 (September 1995): 213-26.	What does the rise of the ecumenical interest in liberation theologies mean to the Hong Kong churches? Or does Hong Kong need a liberation theology? The issue discussed is how liberation theology may inspire the way of doing our theology in Hong Kong. In order to establish this thesis, the author discusses, 1) the use of the meaning of culture in this study; 2) a cultural critique made by liberation theology; 3) the cultural reality of Hong Kong; and 4) a proposed direction of a Hong Kong liberation theology.
Kuo, Lily Wang. "Ecclesiology and Women: A View from Taiwan." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 294-300. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First, I shall consider the early church as described in the New Testament; both in its qualities and its structure. "How did women belong?" shall be the question we try to answer. Then I shall describe the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall consider women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
Küster, Volker. "Accommodation or Contextualization? Ketut Lasia and Nyoman Darsane--Two Balinese Christian Artists." Mission Studies 16:1 (1999): 157-62.	Missiological discussion has evolved a variety of models for the description of the relationship between gospel and culture, a relationship which, however, can be reduced essentially to two basic types: the traditional model of accommodation or adaptation--which at times in Protestant missiology was referred to as the indigenization model--and the model of contextualization. The models of accommodation and contextualization can also serve as categories for the examination of the Christian art in the Third World. This shall be demonstrated in the following by the example of the works of two artists from Bali, Ketut Lasia and Nyoman Darsane
Kuster, Volker. "Minjung Theology and Minjung Art." Mission Studies 11:1 (1994): 108-29.	Discusses the historical context of Korea, the development and main ideas of Minjung theology as a context for discussing minjung art. Three categories may be discussed: 1) cultural-religious motifs, 2) scenes from the everyday life and its characters; and 3) motifs deriving from political resistance and propaganda art.
Kuster, Volker. "Models of Contextual Hermeneutics: Liberation and Feminist Theological Approaches Compared." Exchange 23:2 (September 1994): 149-162.	In the philosophical and theological discussion in postwar Germany hermeneutics went through a boom which only came to an abrupt end through the effects on theology of the social irruption of the late sixties. "Hermeneutics were dethroned and who still asks for them today only shows that he is out of touch" K. Scholder concluded in the year 1971.1 The question of the social relevance of theology became the new leading theme, even if only for a short time.' After programmatic beginnings already with the political theologians Moltmann and Metz', today it is precisely the contextual theologians who are part of this tradition, like Latin American liberation theology or feminist theology that again kindle the hermeneutic discussion and add a new impetus to it.' The following considerations are an attempt to bring about a dialogue between some Latin American approaches, while at the same time pointing out structural resemblances to the theology of women from the Third World and to feminist theology.
Kyung, Chung Hyun. "'Han-pu-ri' Doing Theology from Korean Women's Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 147-50. Maryknoll, NY: Orbis Books, 1990.	I do not try to articulate Korean women's God-experience from biblical or orthodox theological perspectives in a traditional sense. Instead I like to name Korean women's experience within our cultural context of suffering and life-giving using our traditional symbols and metaphors in an organic way. Then I try to make connections between Korean women's experiences and the Christian tradition. In this article I will approach Korean women's God-experiences through our overwhelming sense of the presence of haunting ghosts in our land.
Lam, Wing-hung. "Patterns of Chinese Theology." Evangelical Review of Theology 6:2 (October 1982): 224-236.	The formation of Chinese theology is a task that involves two kinds of loyalty in the mind of the Chinese Christian. As Chinese, he wants to be faithful to his cultural tradition; as Christian, he has to present his religious message without diminution. Indigenization of the Christian faith can be regarded as an intellectual movement between the two loyalties. Some contemporary Christian scholars felt the conflict between traditional Chinese values and the Christian ethos. Their indigenous effort became a competition of commitments. Others were at home with both, confessing that Christianity and Confucianism are different names of the same truth. Most Chinese Christians stayed in between these two views, sympathetic with the ethnic culture and critical in relating Christianity to it. A persistent question occurs when the patterns of indigenization are examined: is the effort meant to render Christianity more acceptable to the Chinese or to preserve the Chinese cultural values?
Lam, Wing-hung. "Patterns of Chinese Theology." Occasional Bulletin of Missionary Research 4:1 (January 1980): 20-24.	Presents ways in which Chinese theology was indigenized, including 1) using Christianity to justify and solidify Chinese classical precedents t, 2) harmonizing the Christian faith with the Chinese culture; 3) seeing Christianity as a means of fulfilling, rather than destroying, Chinese culture; 4) portraying the world and the church in dualistic confrontation; and 5) using Christianity to judge traditional culture.
Lambino, Antonio B. "A Critique of Some Asian Efforts at Contextualization with Reference to Theological Method." The South East Asia Journal of Theology 21:2/22:1 (1981): 88-96.	The present task for Asian theologians is not to continue convincing themselves or others that contextualization is necessary. That would be to get stuck at the motivational stage of an enterprise and never quite get around to actually doing it. There are significant indications that a working consensus has been reached by the Asian theological community regarding the need to contextualize. In the author's opinion, we should let the process of implementation roll on. We should proceed with our attempts and experiments at contextualization and "quietly--as well as charitably--bid our adversaries good-bye."
Lan, Kwok Pui. "A Chinese Perspective." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 78-83. Geneva: World Council of Churches, 1986.	Orientation of the article towards Chinese people's theology: Theology by the people begins with the stories told by these people. We heard the story, cried with them, felt the hurts and tasted the wounds. Only then could we struggle with them to put the broken pieces of life together, to try to figure out the voice of God speaking through the tears and sighs, murmurs and laments, anguish and hope, no matter how dimly it comes through.
Lane, Belden C. "The Breath of God: A Primer in Pacific/Asian Theology." Mission Studies 8:1 (1991): 49-56.	How does one summarize for Western Christians how the breath of God moves over the waters of a Pacific/Asian theology? Hawaiian spirituality, as a story chanted to the sound of drumbeat and ocean waves, offers a compelling way of receiving the truth that Pacific peoples have to share. In using the term "Hawaiian spirituality," I refer to that amorphous blend of Chinese, Japanese, Western Christian and indigenous traditions that have joined to form the spiritual heritage of the islands. While it may largely have gone the way of other traditional patterns of life in a technological world (even in Hawaii), it still offers an energy and wholeness that many seek. This spirituality celebrates the slow, deliberate movements of Tai Chi; the love of the land; the power of the oral tradition; the importance of family and the cry for justice. It is a story woven together from threads of the Pacific experience of the holy, an experience often very different from our own. As a result, it speaks with critical insight to the "breathless" character of Western religious experience, its tendency toward individualism and compulsive action, its Docetic rejection of the natural world and its general posture of dominance and conquest.
Langston, Richard. "Alternatives to Bribery: Philippines." Evangelical Review of Theology 18:3 (July 1994): 248-260.	The author distinguishes between transactional bribes, variance bribes and extortion. A transactional bribe is a payment made to a public official so that he will accelerate the performance of his duty; for example, to speed-up the process of granting a visa. In the Philippines this is called 'grease money'. A variance bribe is payment to an official to secure the suspension or non-application of a norm; for example, granting a visa to a person who is not qualified to receive it. Extortion is the action of an official to extract from a person what he has no legal or moral right to; for example, an official refuses to grant a building permit unless money is given. It is similar to robbery and the complement of bribery.
Larbeer, P. Mohan. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 118-127. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Larbeer, P. Mohan. "The Spirit of Truth and Dalit Liberation." Ecumenical Review 42 (1990): 229-236.	Describes the dalits through stories of oppression and explores issues of their need for freedom and dignity. Concludes: The church in India, as a community called to further the liberative mission, should come out from the clutches of the rich and the high caste. It is not enough merely to identify with the Dalits, the church should become the church of the Dalits. This Dalit church, with the power of the Spirit of truth, will witness to the Paraclete as mediator. This Dalit church will help its own community to come out of the feeling of forsakenness with the power of the indwelling presence of Jesus. Thus the Dalit church will be truly messianic and become instrumental in the gathering up of all things in Christ.
Laschenski, S.J., Sigmund J. "The Meaning of the Incarnation for the Church in Thailand." The East Asia Journal of Theology 2:1 (1984): 75-81.	Explores the implications of the incarnation in relation to the church of Thailand.
Latuihamallo, Peter D. "Methodological Significance of Context: Sociological, Historical, Cultural, Economic, Political and Theological Perspectives in Asia" The South East Asia Journal of Theology 21:2 (1980): 7-18.	Building on E. P. Nacpil's "critical Asian principle" (seeks to identify what is distinctly Asian and use this distinctiveness as a critical principle of judgment on matters dealing with life and mission of the Christian community), the article illuminates context from sociological, historical, cultural, economic, political and theological perspectives in Asia.
Latuihamallo, Peter D. "Who Is Jesus in an Islamic Society: The Case of Indonesia." Reformed World 38:2 (1984): 77-91.	The article shows how Christians in Indonesia are developing their own understanding of the person of Jesus Christ in a predominantly Muslim country. Islam knows about Jesus by the name of Isa in the Qur'an. But the image of Isa in the Qur'an and that of Jesus Christ of the Bible differs considerably. For its own theological reflection and also for the sake of its missionary obligation, how should the Christian church present Jesus Christ to the people of Indonesia? With regard to this question, this paper gives only a sketchy account of a beginning of a long process that would take into consideration the socio-religious context in which the church finds itself and the Christian christological tradition, which more or less requires new formulation. This is also significant for apologetics or dialogue with peoples of other faiths and ideologies.
Lee, Archie C.C. "Biblical Interpretation in Asian Perspectives." Asia Journal of Theology 7:1 (1993): 35-39.	Presents three approaches to the Bible in Asia: 1) text alone approach, 2) text-context interpretive mode; and 3) cross-textual hermeneutics.
Lee, Archie C.C. "Cross Textual Hermeneutics on Gospel and Culture." Asia Journal of Theology 10:1 (1996): 38-48.	Early conversions in China were both to Christianity as a religious faith and to (Western) Christian culture. Today Chinese Christians have two identities: a cultural identity and a Christian one, with the latter often overshadowing the former. Can both be held in dynamic tension? The search for an adequate framework for cross-cultural hermeneutics is an attempt to restore the split identity and construct an appropriate faith in cross-cultural context.
Lee, Archie C. C. "Doing Theology in Chinese Context: The David-Bathsheba Story and The Parable of Nathan." The East Asia Journal of Theology 3:2 (1985): 243-257.	Aims to examine the stories in the title to see how they can be used as tools for doing theology in the Asian context.
Lee, Chang-Sik. "A Historical Review of Theological Thought for the Last One Century in Korea." East Asia Journal of Theology 3:2 (1985): 321-326.	This review of the history of the Protestant theological thought in Korea for the last one century comprises the major theological issues discussed much among the native theologians, and it is divided into three categories: its mood, its type, and its mode. The mood means either conservative or liberal, the type either confessional or apologetic, and the mode either objective or subjective trend.
Lee, Jung Young. "Relationship Between Christianity and Shamanism in Korea: A Historical Perspective." Asia Journal of Theology 10:2 (1996): 333-347.	Examines the relationship between Shamanism and Christianity from the beginning of Protestant missionary activities in the late nineteenth century to the contextualization of Christianity in the present. Splits the development into four stages: 1) initial encounter and exclusivism; 2) exclusiveness without hostility; 3) dialogue and mutual enrichments; and 4) mutual transformation.
Lee, Jung Young. "The Yin-Yang Way of Thinking." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 59-83. Quezon City, Philippines: New Day Publishers, 1976.	The Yin-Yang way of thinking is inclusive and dialectical, embracing even the possibility of "either/or" thinking as well. It can therefore help to clarify many of the unresolved issues that have plagued the history of Western Christian thought, such as the nature of divine transcendence and immanence, the idea of God as personal, Jesus Christ as human and divine, and man as body and spirit. This Asian way of thinking re-orientates us "from a dualistic to a monistic view of the world."
Lee, Peter K. H. "1997 and the Church in Hong Kong: An Exercise in Contextualization." Ching Feng 25:4 (December 1982): 233-49.	In Hong Kong today nothing grips the people more than the question of 1997. What will happen to Hong Kong after 1997? As Christians, where do we stand in these respects? If we know where we stand, how do we get our bearing? In raising these questions we are already getting ourselves involved in what is called contextualization. It is a process of doing theology which takes the living context seriously while seeking guidance from biblical texts. The result is contextuality, which is a critical awareness of the significance of the particular, historical moment in the light of the Missio Dei. Whereas, by the nature of this group, it is natural for us to approach the subject with pastoral concern, this is a conscious effort at contextualization. The value of contextualization, if done right, lies in giving us a theological bearing even as we go about in our pastoral work. This presentation will consist of three parts, under the headings: context, text and contextuality.
Lee, Peter K. H. "Can Theologians Dance on the Head of a Pin?" In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 66-79. Singapore: ATESEA, 1990.	I do not know how nimble a theological dancer I am, but I am following a way of doing theology which is more arresting than the usual systematic/dogmatic approach. My approach here is narrative-metaphorical-dialogical. Narrative. A narration relates happenings in some kind of sequence, temporal, logical or imaginary. The advantage of the narrative method is that the listener can easily identify oneself emotionally with certain characters or events, so that communication is more effective. If the narrator has a theological slant, he or she can make an interpretation suggesting the meaning of God's actions, directly or indirectly, in the world. Metaphorical. Metaphors are concrete images used to open up meanings in a provocative way by connecting two or more apparently unrelated things (e.g. "rock of ages cleft for me"). If a metaphor makes a comparison, the comparison is not made explicitly, as in a simile (e.g., "my beloved is like a gazelle"), but implicitly (e.g.-., prepare a road for the Lord through the wilderness"). etaphorical language is thought-provoking because of the unexpected way in which meaning is opened up. Dialogical. An I-Thou relationship is presupposed in true dialogue, in which the partners address themselves to a subject of mutual interest, though from different standpoints. The interpersonal 'encounter in depth makes an impact on each other's consciousness, and the exchange of thoughts stimulates, challenges, enriches and even transforms each of the participants. In my presentation I am aided by the use of three curve-shape images: the rivers, the dragons and the marches. These images will help me move from one part of my presentation to the next. You, in the audience, or as the reader, can move along with the visual images too.
Lee, Peter K. H. "Contextual Theology: The Hong Kong 1997 Question as a Case Study." Ching Feng 37:3 (September 1994): 147-67.	This piece of writing is not a full theological treatise: it is rather an illustration of what contextual theology is like. It takes the 1997 question as a clue to understanding the Hong Kong context. It then adapts from the insights of a German theologian, Dietrich Bonhoeffer, to provide a theological perspective. From such a perspective, theological judgments will be offered on relevant issues arising from the 1997 question in Hong Kong.
Lee, Peter K. H. "Contextualization and Inculturation of Christianity and Confucianism in the Contemporary World." Asia Journal of Theology 7:1 (1993): 84-91.	Discusses meaning of the two terms in the title and how both Christianity and Confucianism contextualize themselves for relevance in contemporary settings.
Lee, Peter K. H. "Contextualization and Inculturation of Christianity and Confucianism in the Contemporary World." Ching Feng 34:2 (June 1991): 84-93.	In terms of religious conviction, I am a Christian, but culturally and ethnically I am a Chinese, and some traces of Confucianism are in my blood, so to speak. It is meaningful as far as I am concerned to take up the question about contextualization and inculturation (the two are related but not identical) as they relate to both Christianity and Confucianism in the contemporary world, though in my presentation I give more weight to the former than the latter. The following issues seem to me worthy of our attention. They are of a methodological nature. By knowing how to deal with these methodological issues, one then finds one's answers to the question of contextualization or inculturation in the given situation. 1) How is it possible that the Christian gospel can be presented in a non-Christian cultural context with particular reference to Confucianism? 2) What is the point of entry into the context for the process of contextualization? and 3) What is the end result of contextualization/inculturation?
Lee, Peter K. H. "Indigenous Theology: Over-cropped Land or Undeveloped Field?" Ching Feng 17:1 (1974): 5-17.	Proposes and discusses three lines of future development for Chinese indigenous theology: 1) take existential involvement in history seriously; 2) uncover ways in which the interpreter's predisposition affects his/her approach to the biblical texts; 3) focus on the importance of using the Chinese language and constructs available in that language. Concludes: Is Chinese indigenous theology an over-cropped land or uncultivated field? If my observations are correct, most of the endeavors so far are in want of a proper theological method, so that they are like ploughing old soil which will yield no notable harvest., But once a viable theological method is found, what is before us is a piece of fertile land ready for planting.
Lee, Peter K. H. "Some Critical Issues in Asian Theological Thinking." Ching Feng 31:2 (August 1988): 124-52.	Christianity has been in Asia for centuries. Yet it is only in the last few decades that Asian theological thinking has become a subject of academic interest in theological circles, in this continent and elsewhere. In this brief survey we shall not cover the whole field of Asian theology but highlight certain critical issues in theological thinking. We do this by going from one country to another (selected countries), touching upon one or two key issues in each place, and finally we make a summary statement of what some of the critical issues are, namely: 1) Christian theology is still foreign to Asian soil; 2) the encounter between faith and culture in Asia is inevitable, and we need not fear it (indeed, divine revelation is to be found in Asian cultures); 3) the Asian world is made up of both trans-mundane religious beliefs and hard realities and Christian theology must address both arenas; 4) a vital theology for Asia will fit into the struggles of the people; and 5) denominationalism continues to fracture Asian Christianity.
Lee, Peter K. H. "Theology and Myth: A Reflection on The Lady Flying to The Moon and The Archer Shooting Down Nine Suns." The East Asia Journal of Theology 3:2 (1985): 228-242.	Explains and interprets a common myth and then reflects theologically on how this ancient myth can help us fathom some imbedded universal patterns in a people's collective unconscious (following Jungian analysis) and implications of this for restating biblical idea in light of the mythological insights to enrich Christian meanings and bring the meaning of the Christian message closer to the hearts of people. See also Ching Feng 28:1 (March 1985): 8-29.
Lee, Peter K. H. "Theology and Myth: A Reflection on the Lady Flying to the Moon and the Archer Shooting Down Nine Suns." Ching Feng 28:1 (March 1985): 8-29.	Presents two myths and reflects (Jungian) psychologically, culturally, and theologically on their significance. Concludes: It has not been my intention to extract theology out of an ancient myth. Rather, an ancient myth can help us fathom some imbedded universal patterns in a people's collective unconscious, which may in term lend themselves to reinterpretation of central Christian motifs. Re-statement of biblical ideas in the light of the mythological insights may enrich Christian meanings as well as bring the Christian message closer to home to a given people. See also The East Asia Journal of Theology 3:2 (1985): 228-242.
Lee, Robert. "Contextualization: Self-Identity and Conversion in Japanese Culture and Society." In A.D. 2000 and Beyond: Christian Education and Mission: Missionary Survival Before A.D. 2000: Two Seminars: Innovative Strategies, Contextualizing the Gospel, ed. Russell Sawatsky, 67-91. Tokyo, Japan: Tokyo Mission Research Institute, 1994.	Examines conversion in the Japanese context (especially cultural and social issues of conversion) and how the concept of contextualization impacts our understanding of conversion.
Lee, Robert. "From Ancient Jerusalem to Modern Tokyo: Contextualization in Japanese Culture and Society." Mission Focus 17:2 (June 1989): 24-30.	Three tasks in contextualization are noted: 1) discovering the meaning of the biblical text; 2) bracketing the missionary culture to learn and live in the new culture; and 3) the journey from Jerusalem to contemporary Tokyo (integrating the first two tasks). Contextualization at the third level will require an understanding of the "models of" reality and their transformation into "models for" reality in the Japanese or East Asian cultural tradition. It will need to incorporate the aspirations of modem Japanese raised by Western culture but not supported in traditional culture. For the missionary, the third step in the contextualization process should be additional training beyond learning Japanese language and culture. For theological education in Japan, Asian religious and cultural history must become constitutive for theological studies. For contemporary missiology, methodology needs to find actualization in specific cultural contexts.
Lee, Sook Jong. "A Study of the Relationship of the Korean Church to the Indigenous Culture of Korea." Asia Journal of Theology 9:2 (1995): 230-247.	An examination of the beginnings of Christianity and its indigenization process in the Korean traditional culture and why Korean people have responded as they did to the Gospel. Involves reflections of the Christian faith to indigenous culture (shamanism, Confucianism, and "Hangul" or Korean vernacular). The purpose is to show how Christianity in Korea became a part of the life of the common people, which made church growth possible.
Lee, Sung-Hee. "Women's Liberation Theology as the Foundation for Asian Theology." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 108-20. Singapore: ATESEA, 1986.	If you ask a woman of the Chosun Dynasty period about her name, she would reply, "I have no name". A woman without a name, with only a face - this was (also is?) the situation of Korean women until the early era of Korea. "Name" is a symbol of a person. Korean women's liberation movements have begun to rediscover the identity of women. In order to do research on why they had to make those movements, we must turn our eyes to the situation of women in that society. How they were dealt with is well described in Korean literature at the beginning of the 20th century. Therefore, this paper intends, first, the observation of Korean women's images in the literature, second, through that, the observation of Korean women in society, third, the groups of women's liberation movements, and finally, the theological suggestion of Women's Liberation Theology as the foundation for Asian Theology.
Lee-ming, Ng. "The Promise and Limitations of Chinese Protestant Theologians, 1920-50." Ching Feng 21:4 (1978): 175-82.	On the whole, Protestant theology in China in this period was highly contextual. We may be talking about contextualization now; people in China were actually doing it from the 20's on. As we all know, this way of doing theology can be rather limited in scope, and the range of Protestant theology in China from 1920-50 was quite narrow. Apart from a fair amount of devotional literature, Protestant writings in China at this time were concerned chiefly with two issues, namely indigenization and, the role of the church in society. Buoyed by their new faith, Chinese Protestant theologians writing in 1920-50 felt called upon to do great things. They were very much like a freshman entering college, with a firm belief that he has a solution to everything. That, of course, was not to be. God is almighty, but Christianity is not, and we are not. If we can accept this, then we can have a more realistic estimate as to what we can accomplish in society.
Liao, David. "Christian Alternatives to Ancestor Worship in Taiwan." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 209-218. Taichung, Taiwan: Asia Theological Association, 1985.	In this excerpt from The Unresponsive; Resistant or Neglected (Moody Press. 1972, pp. 127-134), David Liao gives reasons for the slow growth of the Hakka church in Taiwan. He points out that the persistent practice of ancestor worship is one dominant reason and considers ancestor worship to be a religious practice rather than simply moral-philosophical filial piety. Liao compares the traditional negative approach with the positive approach to ancestor worship, and finally recommends a number of functional substitutes that Christians can utilize in their testimony to non-Christian family members as well as to Christians.
Liaw, Stephen. "Ancestor Worship in Contemporary Taiwanese Society and Evangelism of the Chinese." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 181-197. Taichung, Taiwan: Asia Theological Association, 1985.	The problem of ancestor worship is possibly the most crucial issue which Christians in Taiwan must face. Liaw elaborately describes how ancestor worship has been integrated into the lives of the Chinese people in Taiwan. He recalls the lack of appreciation of the early Western missionaries for the Chinese culture and advocates that the Chinese church find its own theology to accommodate important aspects of Chinese culture, while remaining loyal to Jesus Christ. Liaw, who is pastor of a Baptist church in Taichung, explains how he conducts funeral services for his members by "Christianizing" some of the traditional practices of ancestor worship. He says that we must break down the barriers between the gospel and Chinese culture if we want to communicate the Good News of Jesus Christ to the Chinese people.
Lin, Chi-Ping. "Ancestor Worship: The Reactions of Chinese Churches." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 147-61. Taichung, Taiwan: Asia Theological Association, 1985.	Lin points out that ancestor worship is possibly the most important traditional practice among the Chinese; therefore, the Christian church cannot afford to ignore this issue. Both Nestorian Christianity and the Chinese Jewish community adhered to the practice of ancestor worship. The age-lonq battle on this issue between the Jesuits and the Dominican-Franciscan priests within the Roman Catholic Church was ended by the decree of Pope Pius XII in 1939 which allowed the Roman Catholics to participate in ancestor worship. For the Protestant Church, the evangelicals and liberals were divided on this issue. While the evangelical missionaries such as Hudson Taylor of the China Inland Mission vehemently opposed ancestor worship as an idolatrous practice, the liberals such as William Martin allowed it within the church as a way of accommodating the gospel to the Chinese cultures. The two missionary conferences on ancestor worship in the later 19th century finalized the division between the evangelical and liberal churches in the Protestant Church in China. Beginning in the 1960s in Taiwan, the governmental promotion of Chinese cultural resurgence has negatively affected the growth of the church and caused a segment of evangelical church leaders to reconsider the question of ancestor worship. In order to accommodate Chinese culture into the church, Lin strongly supports this new movement which is known as "Searching for Roots."
Lin, Timothy Tian-min. "Confucian Filial Piety and Christian Ethics." Northeast Asia Journal of Theology 8 (March 1978): 43-48.	Filial piety is the primary and greatest virtue of Confucianism, and yet Christianity seems to overlook it, if not to denounce it. Suggests a resolution to this dilemma (expansion of definition of family to include family of God where filial piety may be practiced).
Ling, Samuel. "The Gospel and Chinese Society." Evangelical Review of Theology 10:2 (April 1986): 147-152.	Among the Chinese of the diaspora, the church is maturing and a new generation of theologically conscious leaders is emerging. In such a context, theological reflection on the Christian message for the Chinese people is something which is both timely and desirable. Concludes: The Chinese community is a variety of ethnic Chinese. Chinese culture itself is changing., How does the Church-wonderfully gifted by the Spirit with talents and abilities, but frightfully small in comparison with overall Chinese population--speak the gospel into this context? By rediscovering the vision of the transcendent, covenant-maker God; by ministering with the deepest compassion for man trapped in his predicament of sin and suffering; by empowering the people of God with both the dunamis and the tools for ministry.
Loh, I To. "Toward Contextualization of Church Music in Asia." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 181-203. Singapore: ATESEA, 1993.	Ever since the introduction of the Christian mission in Asia, churches not only accepted what the missionaries had to offer, but also at various times made attempts to express their Christian faith in Asian forms. Except in India the use of Asian lyrics, and melody was limited. Beyond local congregations musical efforts won little attention. It was not until 1964, with the publication of the East Asia Christian Council (now Christian Conference of Asia) Hymnal, that Asian hymnody as a distinct genre became recognised, both in Asia and in the other parts of the world. Probably because these hymns were translated into English, the collection has been well known and more widely used in the West than in Asia where, if used at all, it is almost always limited to international gatherings. Few Asian Christians realize an Asian hymnal exists. Of those that do, ironically a majority enjoy singing Western hymns more than their own, not to mention those of neighboring countries. Nevertheless during the last two decades, there has been a growing local interest in Asian church music. More serious composers have begun to experiment ways in which they could create music that would both express their ethnic character and communicate effectively with modern men. Seen as a process, this can be called "contextualization," an important issue today. Before considering this area in detail, it will be instructive to review how our Asian hymns have been presented over twenty years ago.
Loh, I-to. "Toward Contextualization of Church Music in Asia." Asia Journal of Theology 4:1 (1990): 293-315.	Consideration of the contextualization of music in Asia starting with a review of how Asian hymns have been presented 20 years ago.
Losher, D. Jay. "A Wainscoted Gospel: Christian Mission and Enculturational." Asia Journal of Theology 3:2 (1989): 484-495.	There is always a conflict between the Gospel and cultures, and in the church between the essence of Christ's message and the cultural vehicles necessarily utilized to communicate that message. Traces various approaches in light of Indonesian context.
Lott, Eric J. "Theological Research; Reflecting in the Indian Context." Bangalore Theological Forum 16:1 (January-April, 1984): 5-28.	The Indian research student faces a considerable handicap: theological research has been inherently a Western field of study. For the Indian student, then, to develop the independence and integrity he/she must fuse epistemological and other conceptual insights from both East and West. Once the Indian student has attained genuine Indian-orientation, set free as it were from the western student's particular kind of epistemological bondage, theological orientation may well prove to be less problematic, though no one can avoid some kind of personal and intellectual crisis if there is to be authentic research.
Louis, Bernardine M. "Gospel and Culture in the Process of Interaction: A Study on Inculturation in Indian Context." In Faith, Culture, India Today: Perspectives, ed. Augustine Mulloor, 175-207. Kalamassery, Kerala, India: Jyothir Dhara Publications, 1991.	When persons of one cultural background accept another religion, certainly together with the religion many elements of the alien culture too are accepted. But slowly the converts, inheritors of their own culture, question the foreign cultural elements, try to express their faith-commitment and experience in their own, patterns, symbols and ways. When the group intensely tries to live, worship and reflect, i.e. translate their faith experience in this new way, inculturation takes place. And it is a creative process. This paper would be basically dealing with the interaction between Gospel and culture and specifically with the issues relating to the inculturation in the Indian context.
Lundell, Peter N. "Behind Japan's Resistant Web: Understanding the Problem of Nihonkyo." Missiology 23:4 (October 1995): 401-12.	When facing the persistent conundrum of evangelical missions in Japan, one pervasive, though largely hidden, factor emerges in the resistance of the Japanese to the gospel: the web-like interconnection of world view assumptions collectively known as Nihonkyo ('Japanism'), as distinct from Japanese culture per se. Developing sociologically in the Edo Period and ideologically in the Meiji Period, the fabrication of Nihonkyo changed attitudes toward cultural elements such that a nation once very open to the gospel has become very closed. Principles of the problem and its discernment are widely applicable.
Mackie, Steven G. "God's People in Asia: A Key Concept in Asian Theology." Scottish Journal of Theology 42:2 (1989): 215-240.	Asian Christian theology is not new, but in recent years a new kind of contextual theology has begun to emerge in Asia, with obvious similarities to other Third World theologies, especially as regards methodology, and yet with certain notable differences. The familiar Third World emphasis on liberation is indeed often present, but there is also a widespread concern with culture; and even more important is the concern, which prevails everywhere apart from the Philippines, to relate theologically to other Asian religions. Some leading theologians (notably K. Koyama and C. S. Song) are hesitant about using the term 'liberation', but they are deeply concerned, all the same, with cultural alienation, social injustice, the dominance of political ideologies, and the massive and long-continued sufferings of the Asian poor. This paper consists of three parts. Part I traces the recent development of contextual theologies within the Asian theological debate. Part II examines the distinctive approach which has already emerged to one of the key themes in this debate: the People of God. Part III looks briefly at some areas of continuing discussion.
MacLeod, Ian. "Christianity Japan Style: Christian Faith or Hero Cult?" The Japan Christian Quarterly 40:1 (Winter 1974); 7-17.	Christian believers tend to view Jesus Christ through the lens of their own religious and cultural backgrounds as well as with the coloration of their own personal predilections. For a person with an ascetic religious background, the world denying aspects of Jesus are emphasized. For a person raised in a strongly moralistic environment, the moral and ethical character and teachings of Jesus are given prominence. The political radical with a revolutionary ax to grind sees Jesus as a revolutionary. The Japanese, for their part, have come into Christianity with certain cultural and religious presuppositions and colorations, and their particular way of expressing the Christian faith is deeply affected by these. It is the purpose of this essay to try to distinguish what some of these are and see how they have affected the ways in which Christianity gains expression in this country. It is in fact the thesis of the essay that Christianity, as indigenized in Japan, savors more of a hero cult than of the kind of discipleship that is inherent in the character and teachings of Jesus.
Madtha, William. "Dalit Theology: Voice of the Oppressed." Journal of Dharma 16 (1991): 74-92.	Today, two of the most urgent questions that face any religion are the questions of the many poor and many religions. The answers that the churches give to these challanges will determine their relevance. In this context, when religions of different view points dialogue together on the poor a fruitful and critical reflection, rooted in theo-praxis, will emerge. Such praxis and dialogue-based reflection on dalit situation may be provisionally christened as dalit theology. Dalit theology is a systematization of the critical reflection on ortho-praxis which the oppressed generate dialogically in the light of their faith. 'It is born out of a live experience of the suffering or marginalized and their. shared efforts to abolish their existing unjust situation and to build basileia; a new society; more free and more human, come what may. Hence it is a theology of the rift-raff, the underside of history. Here the down-trodden become the historical locus Dei. God is encountered in the struggles for the rights of human bpings through thick and thin (is 1.11-17; Jer.22.13-16; Hos. 4.1-2, 6.4-6). The kernel and core of . dalit theology is not logos but praxis that is liberative. The primary agents of this struggle are the dalits themselves and the others are only empathetic animators. This theology puts justice and establishment of God's reign at the centre of Kerygma in lieu of doctrinal orthodoxy and church-expansion.
Magaki, Yosuke. "Individual and Community--in the Bible and in Japan." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 95-100.	Examines Japanese religions orientations (1) clan-oriented and (2) charismatic divine person (shaman)-oriented in light of biblical views from OT and NT and relates this to evangelism in Japan.
Maggay, Melba. "Indigenous Religious Consciousness: Some Implications for Theological Education." AETEI Journal 9:1 (Jan. - June 1996): 14-40.	Deals with the communication problems presented by incongruities between the indigenous consciousness and the cultural assumptions behind the theologies that come to us via Western Protestant missionaries. Largely descriptive, this study is meant to stimulate some thinking in the direction of more sensitive ways of understanding the indigenous religious consciousness and bridging the gap between it and the various streams of Christianity that are coming in contact with it.
Mananzan, Mary John and Park, Sun Ai. "Emerging Spirituality of Asian Women." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 77-88. Maryknoll, NY: Orbis Books, 1988.	Spirituality is a very interesting and important topic to tackle. However, it is a subject that many have yet to explore and articulate, at least in the Asian context. We shall start with "What Is Spirituality?" and then discuss the Asian situation that is the context of the spirituality of Asian women. It is also important to treat the "Framework and Nature of Asian Women's Spirituality" and "Interfaith Dialogue and Asian Women." We shall conclude with a theological reflection.
Manickam, Thomas. "Theologizing in India: An Exploratory Method." Journal of Dharma 5 (1980): 406-414.	Let me draw my inspiration for this exploratory approach to theologizing in India from the basic insight of the Vedic Seer: "The Seers call that which is One in many ways" (Rv. I. : 164, 46). Theology, as I understand it, is man's language (logia) about God. It is his expression of his experience of God in whom he believes and looks up to for some sort of ultimate meaning for his life. As language is meant for communicating one's inner experience, theology is primarily concerned with man's communication of his God-experience. Hence God as God is the primary subject-matter of its communication. So in this exploration I would like to confine my inquiry to that aspect of man's God-experience in India without immediately attempting at creating Indian parallels for the traditionally known branches of Christian "Systematic Theology ", such as Christology, Pneumatology, Bcclesiology or whatever else is relevant to Indian context.
Maskaran, S. Theodore. "Indigenisation in South Indian Churches: Some Issues." Religion and Society (Bangalore) 36 (1989): 38-52.	Baskaran describes the cultural alienation that took place when missionaries made converts and introduced Western forms of worship with hymns and chants translated from the original European languages, besides many cultural practices such as those related to festivals and weddings exactly as practiced in the west. He points out that when we promote indigenization of worship and music the cultural forms used are those of the Hindu Sanskritic tradition. The folk arts and folk religion are ignored.
Massey, James. "Christian Dalits: A Historical Perspective." Journal of Dharma 16 (1991): 44-60.	The basic question addressed here is: Why Christian dalits? Even after becoming Christian? Particularly, when Christian religion upholds the principle of equality. Then why the conditions of Christian dalits are unchanged ? This problem as it stands today is well recognized in some circles both within the Indian Church/Christians as well as outside. But on the whole the blame is put on the caste system of Indian society. It is true that in general the caste system is the root cause of dalits in India. But is that the case of Christian dalits also? Or is their problem much deeper based or rooted in some particular religious understanding (of christian faith)? Besides addressing this question, discussion here also includes the questions of the missionary methods, their superiority complex, their response to the problem of the Christian dality, and also later on how Indian Christians/Church responded to the same issue.
Massey, James. "Christian Dalits in India: An Analysis." Religion and Society (Bangalore) 37:3 (September 1990): 40-53.	The scope of this paper is limited to the Christian Dalits in India, particularly to their unchanged condition, after becoming Christian. The aim of this paper is in no way to offer a solution to the problem of Christian Dalits. The basic aim is to understand the reason(s) behind their unchanged condition. To deal with the subject, the method used here is: some of the main historical cases from Indian Church history have been taken into consideration and based on this an analysis has been made to reach the final conclusion.
Massey, James. "Ingredients for a Dalit Theology." In Towards a Dalit Theology, ed. M. E. Probhakar, 57-63. New Delhi: Indian Society for Promoting Christian Knowledge, 1988.
Massey, James. "The Role of the Churches in the Whole Dalit Issue." Religion and Society (Bangalore) 41:1 (March 1994): 44-50.	Before defining the role of churches, it is thus very important for us to answer one other pertinent question of why the Christian community/Church in India has failed to address the whole issue of Dalits, particularly Christian Dalits, or to put this question another way, why do we find condition of the Christian Dalits unchanged, even after becoming Christans? To get a reasonably clear answer to these questions we have to go to the root of the issue or problem of Christian Dalits, which has a number of dimensions. Because of the limitation of time and also the size of this presentation, it is not possible here to deal with all the dimensions of the question or to go into details. Therefore for our discussion and consideration, we will highlight four of the major dimensions which comprise the historical, biblical, theological, and human rights issue.
Mastra, I. Wayan. "A Contextualized Church: The Bali Experience." Gospel in Context 1:2 (April 1978): 4-15.	Extensive case study of the Bali context and the Gereja Kristen Protestan di Bali as it has taken steps to contextualize the gospel in its context. Examines Bali history (and Hindu success), areas in which Christian miscommunication has taken place, and issues for contextualization.
Mastra, I. Wayan. "Contextualization of the Church in Bali: A Case Study from Indonesia." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 257-272. Grand Rapids: Eerdmans, 1980.	The recent history of the Bali Protestant Church, in its evangelism, mission, and church life, illustrates an attempt to follow as approach to mission that is more respectful of culture while at the same time opening new avenues of witness to the Gospel of the love of Jesus Christ. In this case study, we will look briefly at the land, its history, and culture. Then we shall examine how the Christian message has been related to different cultures throughout history. Finally, in conclusion, we shall see how the Gospel is "contextualized" in Bali.
Mastra, Wayan. "Christianity and Culture in Bali." International Review of Mission 63:251 (July 1974): 386-99.	Discusses Balinese history, culture, religion, and church history. Explores the indigenous church, including questions of culture and theology and advocates greater efforts at indigenization to make the Gospel more relevant to the Balinese people.
Mastra, Wayan. "Christology in the Context of Life and Religion of the Balinese." In Sharing Jesus in the Two Thirds World: Evangelical Christologies from the Contexts of Poverty, Powerlessness, and Religious Pluralism, ed. Vinay Samuel and Chris Sugden, 157-74. Grand Rapids: Eerdmans, 1984.	The paper gives an overview of the history, customs, and religious beliefs of the Balinese. Their religious beliefs are centered on the immortality of the soul as expressed in ancestor worship. In this context the spirit of the resurrected Christ available to direct encounter and experience, is most meaningful. Eighty percent of the people are poor tenant farmers, oppressed and exploited by the ruling class. In this context Christ is the redeemer who loves them and liberates them from poverty, oppression, ignorance, and harsh spirits.
Mathew, K. V. "Indigenisation -- An Old Testament Perspective." The Indian Journal of Theology 32:1,2 (Jan.-June 1983): 1-8.	Traces models of indigenization in the OT and develops seven conclusions about indigenization seen in the OT.
Matsunaga, Kikuo. "A New Quest for Christology? A Current Issue for Theology in Japan." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 238-59. Singapore: ATESEA, 1986.	The task assigned me is to describe theological developments in Japan and to suggest something of what they imply for the future. Theology in Japan has many aspects, and there are many ways to deal with the subject. It is impossible to describe everything within a few pages or to discuss in detail every aspect of recent theological endeavors in Japan. I propose, therefore, to select just one of the current theological issues. This issue is one that I consider extremely important in the Japanese context, and it may be relevant to the theological situation in other countries as well. The issue to which I refer is that of Christology. I shall try, then, to describe briefly some of the ways of thinking about Christ that have come to the fore during the past twenty years in Japan, to add a few notes by way of critical assessment, and to suggest some directions for a new quest for Christology that will apply, I hope, not only to Japan but also to the world at large.
Mayers, Marvin K. "The Filipino Samaritan: A Parable of Responsible Cross-Cultural Behavior." Missiology 6:4 (October 1978): 463-66.	What is good living in cross-cultural context?
McClintock, Wayne. "Demons and Ghosts in Indian Folklore." Missiology 18:1 (January 1990): 37-47.	Among the rural peasantry of South Asia there is a tendency to attribute the misfortunes of life to the attacks of demons and ghosts. Serious attempts to incarnate the gospel message in this context must, therefore, seek to understand this cosmos of malignant spirits and its relevance to the everyday life of the villager. Within Indian folklore, the term bhut represents a large amorphous category of spirit beings with common distinctive characteristics. Twenty-nine demon/ghosts are identified in the nomenclature presented here. Other beliefs and practices associated with bhut are also examined, and several recent field studies indicating the persistence of traditional beliefs concerning these beings are briefly summarized.
McGee, Gary B. "Pentecostal Phenomena and Revivals in India: Implications for Indigenous Church Leadership." International Bulletin of Missionary Research 20:3 (July 1996): 112-17.	Given the magnitude of problems facing the world and the churches today, Pentecostals and evangelicals with traditional millennial agendas and strong hesitations about the involvement of the faithful in the broader applications of witness have much to learn from other Christians-including those in India of past generations-upon whom the Spirit has been outpoured.
Melanchton, Monica. "Christology and Women." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 15-23. Maryknoll, NY: Orbis Books, 1990.	Theology has always been dynamic and the fluid nature of christological thought indicates that women too, like the liberation theologians of Asia and Latin American, can also interpret the doctrine. of Christ within a specified frame of reference which is meaningful to us as women. The frame of reference used by classical dogma is no longer adequate and hence the many changes in christological thoughts. This paper will not attempt to outline the history of christological thought or the positions taken by the many early church fathers or modern theologians or go into the intricacies of christological debate. Rather it will work on two basic christogical affirmations and their significance for women in India. The two christological affirmations are: (1) the human and divine nature of Jesus Christ, and (2) his redemptive work extended to all human beings both men and women.
Mercado, Leonardo N. "Doing Filipino Theology." Studia Missionalia 45 (1996): 169-88.	This study is about how some Filipino Christian shamanic healers and their followers combine their traditional primal religion and Christianity. In doing so they inculturate implicitly a Filipino theology. Our task is to explicitate the local theology behind their acts.
Michelotti, Gioia. "The Search for the Best Way to Win Japan." Evangelical Missions Quarterly 31:3 (July 1995): 292-99.	When Japanese Christians build cultural bridges to the larger society by attending Buddhist funerals or inviting unsaved families to celebrate traditional Japanese festivals at their church, does that automatically herald the entrance of syncretism into their doctrine? On the other hand, do Western evangelistic methods like street preaching, tent meetings, door-to-door visitation, and tract distribution really work in an Eastern country like Japan? Exactly where on the evangelistic continuum do God's blessings start to flow-closer to one of the two extremes, near the "happy medium," or somewhere in between?
Middleton, Vern. "Breaking Caste Barriers in India." International Journal of Frontier Missions 1:4 (1984): 325-337.	The proposal to establish churches among the upper castes in a homogeneous unit fashion is like laying an axe to the very foundation of caste. As the Gospel permeates the lives of more and more people with the love of Christ, the weeds of caste will be rooted out. The doctrines of karma and samsara will be destroyed by the resurrection hope and the righteousness based on faith in the finished work of Christ. Caste will be obliterated from India by the Gospel, but only if the message first has an opportunity to reach the heart of millions of high-caste Hindus. The process may take a generation or two, but by the power of the Holy Spirit it can be done.
Minquan, Yao. "Indigenization in China in the First Half of the Twentieth Century." Chinese Theological Review 11:1 (1995): 31-41.	In contrast to the West, Chinese Christianity is truly a small and immature Church with a brief history and narrow area of impact. But one has only to probe a bit deeper in looking back and it is not difficult to discover that Christianity in China has its own momentum and flavor. God has given the Chinese Church too unique historical riches; for example, its independence movement, its indigenization movement, and the appearance of three branches of the Church - the Little Flock, or Christian Assembly Hall, the True Jesus Church and the Jesus Family. These are historical facts of great significance. In recent years, I have had occasion to look at the historical materials associated with these movements and sects frequently and I have formed various preliminary views which I would like to share with you here. I believe that the movements and sects mentioned above are in fact a way for Chinese Christians to protect the Church in China and transform its image as a "foreign religion"--a way to transform this religion from the West into one which grows in Chinese soil. Reprinted from East China Theological Review (1994).
Minz, Nirmal. "A Theological Interpretation of Modern Kuruky Christian Bhajans." In Culture, Religion and Society: Essays in Honour of Richard W. Taylor, ed. Richard W. Taylor, Saral Kumar Chatterji, and Hunter P. Mabry, 154-76. Bangalore: The Christian Institute for the Study of Religion & Society Bangalore, 1996.	I am using two small song books Ish Bhajan, Part I and Part II, for this article as basic material for analysis and interpretation. The purpose of this article is to interpret the theological insights in these bhajans written by a contemporary Kurukh Christian composer and singer, Sri Justin Ekka. These bhajans provide source materials for the indigenous tribal theological understanding of Christian faith in contemporary tribal India.
Moffett, Samuel Hugh. "Early Asian Approaches to Non-Christian Cultures." Missiology 15:4 (October 1987): 473-86.	How did the early church (in this case, the Nestorian) cross cultural boundaries to spread the Gospel?
Moffett, Samuel Hugh. "The Earliest Asian Christianity." Missiology 3:4 (October 1975): 415-30.	Historical lens on contextualized approaches in the early church and lessons that can be drawn for contemporary Asian contextualization.
Mookenthotam, Antony "Groundwork for an Indian Christian Theology." Journal of Dharma 14 (1989): 343-352.	Theology, irrespective of the definition or description one may be inclined to follow, develops in concrete situations which in turn form the context of theology. Being 'contextual' is an essential ingredient for any theology to be relevant. Hence, it seems to me that it is not the very possibility of an Indian Christian theology that can be called into question, but rather whether it responds to the context, whether such a response is adequate and relevant, will always be questioned, discussed and even controverted. This article seeks to present a brief sketch and a sort of a critique of the historical development of Indian Christian theology, on the one hand, and to indicate certain problems arising from the religious traditions of India on the other, suggesting in the process certain essential elements for the growth of an Indian Christian theology. A serious effort is made to avoid those points that can be controversial.
Moon, Cyris H. "Minjung Theology." Ching Feng 26:1 (April 1983): 48-51.	Although the roots of Minjung Theology go back much further, it is true to say that since 1970 theologians in Korea have been confronted with a different theological agenda. Industries and university campuses,. ordinary people, intellectuals, laborers, and even many literary critics have proclaimed the message of liberation in the Bible in ways that are relevant to the current economic-socio-political context of Korea. In this situation we have been challenged to provide a biblical perspective for understanding the reality of the people, especially of the minjung, who are politically oppressed, impoverished, and subjected to insult and contempt. This challenge has been an expression of the minjung springing from their life situation in Korea. Thus we begin to formulate a theology which can be addressed as "the gospel" to the minjung.
Moon, Cyris Hee Suk. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 119-135. Singapore: Christian Conference of Asia, 1981.
Moon, Cyris Hee-Suk. "Culture in the Bible and the Culture of the Minjung." Ecumenical Review 39 (1987): 180-186.	Explores the reality of two levels of culture: the culture of the dominating class and the culture of the masses. Concludes: The problem has been that with Christianity in general there is a tendency to identify the gospel with the dominating culture. The great task for us today is to liberate the gospel from the dominating culture in order to serve the minjung of the world.
Mu, Ahn Byung. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 136-151. Singapore: Christian Conference of Asia, 1981.
Mullins, Mark R. "Christianity Transplanted: Toward a Sociology of Success and Failure." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 61-77. Lewiston, NY: Edwin Mellen Press, 1995.	The fact that many New Religions continue to grow in this context challenges us to reflect upon the slow growth of most Christian churches in Japan. Some observers suggest that Christianity in Japan is maturing and growing "qualitatively." This is undoubtedly true, but it does not explain why New Religions seem to be more effective in meeting the religious needs of Japanese than our churches. What is it about Christianity or Japanese society and culture that has made the process of transplantation so difficult? Rather than reviewing the history of missionary efforts and their meager results in Japan, this paper will briefly introduce sociological research on patterns of "growth" and "nongrowth" and consider some of the key difficulties related to the transplantation of Christianity in Japan.
Mulloor, Augustine, ed. Faith, Culture, India Today: Perspectives. Kalamassery, Kerala, India: Jyothir Dhara Publications, 1991.
Myong-Kwan, Chi. "Theological Development in Korea." International Review of Mission 74:293 (January 1985): 73-79.	Describes minjung theology: Listening to the cries of Abel has been the starting point for minjung theology in Korea; the theologians who have enunciated this theology, based upon a view of the people (minjung) as the subjects of history, have appropriately described it as "theology from the scene," the scene of the people's workplaces, whether on the factory floor or out in the fields. They point to the necessity of reading and understanding the Bible and of reconstructing systematic theology, Christian ethics and church history from the point of view of the minjung.
Na, Yong Wha. "A Theological Assessment of Korean Minjung Theology." Concordia Journal 14 (1988): 138-149.	"Minjung" denotes "the people" literally, and "the underdogs" figuratively. Minjung is understood as those victims of social injustice. This, term has been used in the political sense since 1970 by Korean historians, but its politico-theological sense was introduced to minjung theologians by Japanese theologians specializing in sociological hermeneutics. Minjung theology is a theological product issuing from the background of the Korean political situation of the 1970s. This study attempts to show how seriously minjung theology deviates,, from the true teachings of the Scriptures. At the same time, it contrasts the teachings of minjung theology with the Scriptural meanings of the Gospel, with the goal that we should be sure of the fact that the kingdom of God can be planted only by the powerful hand of the Triune God who primarily works through the preaching of the Gospel. This study also attempts to verify whether minjung theology is really even Korean theology or not. Minjung theologians insist on using the Korean term "minjung" in order to identify minjung theology as a Korean theology. Additionally, in that minjung theology disregards the vertical dimension of the Gospel, and even emphasizes the horizontal dimension, this study also attempts to prove that minjung theology is defective in giving as the theological motivation for its goal the establishment of a new society of brotherly love.
Nabetani, Gyoji. "An Asian Critique of Church Movements in Japan," Evangelical Review of Theology 7:1 (April 1983): 73-78.	Discusses four types of church in Japan (named after the primary representative): 1) Uemura type 2) Ebina type 3) Nakata type and 4) Uchimura type (the non-Church movement), with the bulk of the focus on the 4th type.
Nalunnakkal, George Mathew. "Search for Self-Identity and the Emerging Spirituality: A Dalit Theological Perspective." Bangalore Theological Forum 30:1/2 (March & June 1998): 25-44.	Dalit (the term in the Indian context denotes those oppressed on the basis of caste) theology is a theology done by and for the dalits in India. Above all, dalit theology is a reflection on dalit consciousness and identity. Concludes: It is high time that dalit theology, as also liberation theology, realizes that socio-political liberation alone will not be an integral liberation unless it is linked with liberation of land and earth and the whole ecology which is so integral to the survival of the dalits and the tribals in India. Thus, linking the social concerns of the dalits and the tribals with their ecological concerns, an authentic spirituality can be developed in the Indian context. Dalits should take land as a theological category and strive to regain possession of their homeland (ecology) which is part of their culture and religiosity. Only then, an integral spirituality which is rooted in the searches of basic communities for their identity can and will be a reality.
Namala, Annie. "The Need for Rethinking Theology and Ideology: An Activist's Perspective." Bangalore Theological Forum 23:2 (June 1991): 21-26.	Looking back at the missionary intervention, in our country, and the growth of Christianity here, we see that as in the historical picture, Christianity here is also a religion of the oppressed: The majority of the Christian converts came from Dalit and Sudra backgrounds. Two hundred years ago the missionaries took a very definite step of consolidating, strengthening and giving a new identity to this group. Maybe that was the need of the hour and also a definite strategy. With two hundred years of history, I feel we are on the threshold where we can intervene in larger issues. We need to definitely take a stand on the social reality around us. There is a need to search and find new identities, to creatively and responsibly intervene in our context and reality. This is the deepest spirituality that we can strive for and a common search is what binds us together.
Naohiro, Kiyoshige. "Jesus in Japanese Christian Thought: Uchimura and Kagawa." The Japan Christian Quarterly 49:1 (Winter 1983): 31-37.	Chooses two representative Japanese Christians and explains how they grasped the figure of Jesus for themselves. They are chosen because they are men who are known--in name at least by perhaps 99 percent of the non-Christian people of Japan. Uchimura and Kagawa accepted the Christian faith within their own cultural context in a most meaningful way and set forth a challenge to their generation which won them great numbers of sympathizers. We can point to them as the type that Takeda Kiyoko would call the "grafted type" of Christians within the Japanese cultural tradition.
Nemeshegyi, Peter. "Theology of the Way: An Attempt of Inculturated Theology in Japan." Studia Missionalia 45 (1996): 153-68.	Review of John Kakichi Kadowaki's Japanese book Michi no Keijijogaku, which the author translates as "Theology of the Way" as an example of Japanese inculturated theology.
Netland, Harold. "Toward Contextualized Apologetics." Missiology 16:3 (July 1988): 289-303.	Apologetics is frequently rejected as irrelevant or even counterproductive in non- Western contexts. While it is true that apologetics, as it has been conducted in the past, is generally identified with Western theology, the author suggests that, properly construed, apologetics is unavoidable and that developing an informed and culturally sensitive apologetic is an indispensable task for the non-Western church. A crucial distinction is made between transcultural apologetics and culture-specific (contextualized) apologetics. The article concludes by suggesting in general terms the shape a contextualized apologetic for contemporary Japan might take.
Nicholls, Bruce. "A Call for a Vital and Coherent Evangelical Theology for the Market Places of India." AETEI Journal 10:1 (Jan. - June 1997): 15-22.	This is a kairos moment for evangelical churches in India; the stresses present give a unique opportunity for evangelical churches to witness by participating in nation-building. The starting point of this movement is a call for a vital and coherent theology for the marketplaces of India.
Nicholls, Bruce. "A Living Theology for Asian Churches: Contextualization-Syncretism Debate." Asian Perspective No. 21 (n.d.): 1-24.	Examines issues related to drawing the boundaries between contextualization and syncretism. What constitutes the dividing line? Concern of Nicolls is to reflect on the unchanging universals of the Gospel and to evaluate the variables of the content and forms of doing theology in context.
Nicholls, Bruce. "A Living Theology for Asian Churches: Some Reflection on the Contextualization Syncretism Debate." In Biblical Theology in Asia, ed. Ken Gnanakan, 19-38. Bangalore, India: Asia Theological Association, 1995.	The central issue in the contemporary Asian theological debate is where do we draw the boundary between contextualization and syncretism. Assuming that contextualization is a right and necessary way of doing theology and syncretism a wrong and undesirable result of theologising, what then constitutes the dividing line between them? This is a much more complex question that at first appears, for to meaningfully translate. and communicate, the gospel from one cultural milieu to another inevitably involves adaptation, rejection and transformation. Furthermore, for the evangelist/ theologian committed to the mission of communication, he or she finds himself or herself (hereafter referred to in generic male terms) a bearer of the message and therefore a part of the communication process itself. He is unable to objectify himself from this process. Our concern is to reflect on the unchanging universals of the gospel and to evaluate the variables of the content and forms of doing theology in context.
Nicholls, Bruce J. "Contextualisation in Chinese Culture." Evangelical Review of Theology 19:4 (October 1995): 368-380.	One of the fundamental factors in the growth of the church is our willingness and ability to interpret Christian Faith in the changing cultural contexts in which we live. This is our missiological challenge today. In this address I will attempt to speak to two changing cultural contexts mainland China with its billion plus citizens and Vancouver, Canada, a city in which one third of the inhabitants are immigrants. Our task is to relate the gospel to both our traditional culture (in the case of Chinese culture this means primal shamanism, Confucianism, Taoism, and Buddhism) and to the modem industrial culture of secular materialism, and in the case of mainland China, to communism and its consequences.
Nicholls, Kathleen D. "Tell the Story Powerfully in Local Cultural Forms." Evangelical Missions Quarterly 19:4 (October 1983): 298-306.	An appeal for communicating the Gospel through traditional poetry, music, drama, puppetry, dance, and painting.
Nieuwenhove, Jacques Van and Goldewijk, Berma Klein, eds. Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, Kampen, Netherlands: J. H. Kok, 1991.
Niles, D. Preman. "Example of Contextualization in the Old Testament." The South East Asia Journal of Theology 21:2 (1980): 19-33.	Examines three identifiable attempts at contextual thinking in the Old Testament: 1) where faith reinterprets the context; 2) where faith draws into the ambit the ethos of the context and internalizes it; and 3) where a changed historical situation requires a radical reinterpretation of the faith and its traditions in a new situation.
Niles, D. Preman. "Story and Theology--A Proposal." The East Asia Journal of Theology 3:1 (1985): 112-126.	Compares Korean context with Indian sub-continent to see why the category of history might work fine for theological reflection in Korea but presents problems in India, where story fits better. He draws out implications for doing theology in light of this reality.
Niles, Preman. "Towards a Framework of Doing Theology in Asia." In Asian Theological Reflections on Suffering and Hope, ed. Kim Hao Yap, 16-29. Singapore: Christian Conference of Asia, 1977.	Asian theology is suffering from a crisis of identity, for it is often dominated by theological thinking in the West, and more recently, by Latin American and Black American Liberation theologies. Indeed, it is difficult to perceive what is distinctive about Asian theology. If theology in Asia is to have its own identity, it must cease to be merely an extension of western theologies, and instead speak meaningfully to and within the context of Asian suffering and hope. The true identity of Asian theology will emerge only when we begin to perceive and articulate the relevant word in our situation. Hence, it will be helpful to look at the issue of the identity of Asian theology through the experience or consciousness which has engeridered this conviction.
Nim, Ahn Sang. "Feminist Theology in the Korean Church." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 127-34. Maryknoll, NY: Orbis Books, 1990.	Feminist theology is the way for all Korean Church women to take up these tasks together, and the way for all women and men in the world to hold hands and band together. This is the road to removing thousand of years of the old patriarchal culture with the help of the Holy Spirit which was promised by Jesus Christ. Today, God is calling us, "Christian women of Korea! Let us remove this rock together." Dear sisters and brothers, let us together start to remove the rock of patriarchal culture which is in front of us in the Korean Church and in the whole world.
Nirmal, A. P. "Towards a Christian Dalit Theology." Asia Journal of Theology 6:2 (1992): 297-310.	Indian Christian theology is now for the dalit, no longer confined to the elite. This article explores this issue and explains what dalit theology is.
Offner, Clark B. "A Foreign Christian's Struggle with Japanese Concepts of Respect, Honor, Veneration, Worship." In Incarnating the Gospel in the Japanese Context: Papers Presented at the Twenty-Ninth Hayama Men's Missionary Seminar, Amagi Sanso, January 5-7, 1988. ed. Fritz Sprunger, 74-83. Tokyo, Japan: Tokyo Mission Research Institute, 1988.	During an instruction class preparing Japanese seekers for baptism a middle-aged housewife asks whether, as a Christian, she can continue to present the daily offerings and care for the butsudan and the kamidana (family altars) as heretofore; an earnest young man inquires about his Christian responsibility as the eldest son relating to the traditional memorial services for the dead; others are concerned about the proper Christian attitude at a Buddhist funeral. Missionaries, pastors, teachers or others who seek to provide Christian instruction and counsel for Japanese seekers or believers are faced with the problem of what advice to give in response to the complicated questions related to so-called "Ancestor Worship." It was to gain deeper insight into the true nature of this subject and to better equip myself to deal with, if not answer, the difficult queries related to it that, some years ago, I began my research in this area.
Offner, Clark B. "Healing in the 'New Religions.'" The Japan Christian Quarterly 48:1 (Winter 1982): 27-32.	A basic characteristic of traditional Japanese thought is a this-worldly emphasis. Clearly, one of the basic characteristics of most of these new religions, which is also a key element in their popular attractiveness, is their this-worldly emphasis upon healing. They have tended to give explicit emphasis to both doctrines and practices relating to healing and to skillfully utilize this emphasis in their propagation efforts and religious activities in general. he various doctrines relating to the cause of sickness in these newer religious movements generally can be subsumed under the following headings, which are not mutually exclusive: physical, mental, spiritual, religious, karma. Healing is effected through various channels, including physical treatment, mental readjustment, spiritual pacification, religious rectification, instruction, meditation, prayer, and worship. Explores healing rituals and the atmosphere in which the new religions bring healing to the Japanese people.
Ogata, Mamoru Billy. "What We Can Learn from Japan's New Religious Movements." Evangelical Missions Quarterly 27:4 (October 1991): 362-69.	Japan's new religious movement have much to teach us about how to reach out and incorporate people in Japanese culture.
Ogle, George. "A Missionary's Reflection on Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 59-72. Mystic, CN: Twenty-Third Publications, 1988.	I wish to begin this paper by expressing deep gratitude to those who, through their own sufferings, have formulated the theology called minjung theology. It has a New Testament ring to it that has persuaded me of its authenticity. And, those who espouse it present such a genuine witness that I am convinced of their apostolate. This article is, therefore, not a critique of minjung theology. Rather, it is an essay based on my experiences as a foreign missionary involved in Urban Industrial Mission (UIM). Those experiences provided me with a unique exposure to the han of Korea's industrial workers. This article is an essay of appreciation to those who have been able to articulate the hardships, and the significance of those hardships, borne by the workers of Korea. South Korea has undergone considerable industrial development in the last two decades. Much of the credit for that development should go to Korea's workers but it is credit they never receive. Most of the sacrifice and suffering that has made progress possible has been that of the ordinary factory worker. This essay is primarily a reflection upon the han she and he endures.
Ornsby, Ron. "How to Be Downwardly Mobile." Evangelical Missions Quarterly 29:4 (October 1993): 392-99.	How to cross the 'class gap' with blue-collar workers by looking at Jesus' life: how he emptied himself and the resulting issues for the contextualization of the missionary: 1) status, 2) controversy 3) servant 4) submission 5) immersion and 6) misunderstanding.
Osamu, Tsukada. "The Church, Theology and the Emperor System." The Japan Christian Quarterly 49:2 (Spring 1983): 102-109.	In this Post-War era, our "mother church" is no longer the church in the West, but the Christian community which endured suffering, agony, and failure during the war. That is to say, indigenous theology in Japan must use as a point of departure a critical examination of our own immediate history and experience as well as the various past interpretations of our faith. It is in such a context and with such presuppositions that we will examine and evaluate the ideology concerning the emperor system in relation to contemporary Japanese Christian belief and practice.
Otis, Gerald E. "Power Encounter: The Way to Muslim Breakthrough." Evangelical Missions Quarterly 16:4 (October 1980): 217-20.	Describes a power encounter in a Muslim setting in the Philippines and advocates it as a methodology for reaching Muslims.
Pan, James. "Contextualization: A Methodological Enquiry with Examples from the History of Theology." The South East Asia Journal of Theology 21:2 (1980): 47-64.	How to proceed in contextualization; what are the problems and proposed methods from historical perspective; case studies on Greek apologists, a Chinese theologian to help find out what the roles of Worldview, assumptions, and fundamental concerns have played in the shaping of the contextualizing attempts.
Pang, Choong Chee. "Filial Piety: Biblical and Classical Chinese Perspectives." In Church and Culture: Singapore Context, ed. by Bobby E. K. Sng and Chee Pang Choong, 65-84. Singapore: Graduates' Christian Fellowship, 1991.	Explores first the biblical frame, examining family structure in the Bible, the Ten Commandments as they relate to family, and Jesus as a filial son. Then discusses the classical Chinese perspective, but does not directly interrelate the two in any significant way.
Panikkar, Raimon. "Can Theology Be Transcultural?" In Pluralism and Oppression: Theology in World Perspective. ed. Paul F. Knitter, 3-22. Lanham, MD: University Press of America, 1991.	Let me put it in an Asian way: What is the peculiar core which transmigrates from culture to culture and is born again and again in different forms? Is Swahili theology a reincarnation of Greek theology? Is the karma of John Sobrino a reincarnation of Cyril of Alexandria or, perhaps, Joachim of Fiore? In other words, how does the law of karma function in theology? We shall distinguish three types of answers. I
Park, A. Sung. "Minjung Theology: A Korean Contextual Theology." The Indian Journal of Theology 33:4 (Oct.-Dec. 1984): 1-11.	This paper is written to introduce Minjung theology and to discuss its salient points. Since Minjung theology is a theology in the making, this paper attempts to show the growing edges of this theology called Minjung.
Park, A. Sung. "Theology of Han (The Abyss of Pain)." Quarterly Review 9 (1989): 48-62.
Park, Heon-Wook. "The Indigenization of the Gospel and Nationalism: A Study of the Korean Christian Church in Japan." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 47-60. Lewiston, NY: Edwin Mellen Press, 1995.	I shall focus specifically on the transplanting of Korean Christianity in the spiritual soil of Japan before and after World War 11. Within the close relations and interactions of the two countries, the question of Christian identity was crucial, for Korean Christians did not encounter their Japanese counterparts on an equal basis; rather, they were an ethnic minority forced to assimilate and adjust to the predominant order and values of Japanese churches. It is this process of accommodation and acculturation that is my primary research concern. Inasmuch as I was nurtured in that very Korean Christian community that became rooted in and then prospered in Japanese soil, my study of that transplanted tradition is at the same time an exploration of my own personal roots. Nonetheless, I hope that in due time my research results will enrich the Japanese-Korean Christian encounter and serve as a stepping-stone for the mission and work of Christianity in Asia. In recent times, churches in Korea have mounted evangelistic efforts in a number of urban centers in Japan, resulting in various independent denominations and churches. Unfortunately, trends among these churches are still too fluid to permit a comprehensive overview. Accordingly, I must concentrate on earlier evangelistic efforts among the large numbers of Koreans who migrated to Japan after being deprived of their livelihood.
Parratt, John. "Recent Writing on Dalit Theology: A Bibliographical Essay." International Review of Mission 83:329 (April 1994): 329-37.	There is thus burgeoning literature appearing in India on this peculiarly Indian theology of the oppressed. Regrettably, distribution of Indian Christian books in the west is at best erratic. This is a pity, for it means that western theologians are only scantily informed about one of the most exciting and important developments in third world theology for several years. Dalit theology is the theologizing of ordinary believers at the grassroots, and which manifests itself in hymn, song and story, as well as in the more sustained argumentation of trained theologians. It is appropriate then that several of the volumes discussed in this review include some moving examples of such oral-narrative theology.
Parshall, Phil. "Lessons Learned in Contextualization." In Muslims and Christians on the Emmaus Road: Crucial Issues in Witness among Muslims, ed. J. Dudley Woodberry, 251-265. Monrovia, CA: MARC, 1989.
Pathikulangara, Varghese. "The Task of Oriental Theology in the Indian Context." Christian Orient 6 (1985): 97-104.	The Latin Church with her Western theological tradition is a colonial accretion and of recent addition to the Indian situation. With all the good will and earnest attempt from the part of Latin theologians to Indianize it, it remains and has to remain for good, foreign and alien to the cultural heritage of India. The reason is obvious: It is an apostolic Christian synthesis of Rome (the Law of Peter) according to the cultural patterns mostly of Europe. Of course, it is universal in its character. But it call never be compared with the apostolic Christian synthesis of the Thomas Christians (the Law of Thomas), which is in tune with the cultural patterns of India and Asia. By this very fact, this law of Thomas remains normative for any further theologizing in the Indian context. The task of Oriental theologians in India today is also determined by the fact that their tradition was disfigured during the colonial and imperialistic period, and that they are now historically conditioned to live among the Latin and the non-Christian religious traditions, diverse cultural exigencies including even that of secularism and pluralistic "world-views".
Pathrapankal, Joseph. "The Contextual and Universal Dimensions of Christian Theology: A Biblical Perspective." In Light from the East: Essays in Commemoration of the Golden Jubilee of Carmel Vidya Bhavan (19430'93), ed. James Aerthayil, 3-13. Bangalore, India: Dharmaram Publications, 1993.	In the historical development of theological interpretation which maintained the exclusiveness of Christianity, biblical passages were cited and interpreted, very often out of context, and a complacent theology of uniqueness and universality was made to stand above the bead and shoulders of all other theological reflections. In this paper we are trying to see some aspects of these contextual dimensions of Christian theology, at the same time highlighting the more radical and universal dimensions of the biblical thinking which should serve as the controlling factors of our contemporary theological discussions.
Paton, David M. "Twelve Assumptions about Confessing the Faith in the Global Village." East Asia Journal of Theology 2:2 (1984): 308-311.	A listing of twelve assumptions as a starting point for discussion of how to enable our faith to be seen as relevant in light of global realities we face today.
Paulraj, S. C. "Social Change and the Family--A Pastoral Concern." AETEI Journal 4:2 (July - Dec. 1991): 21-27.	From time immemorial, Indian families are known for their traditional joint family system. But this long cherished institution has been going through a lot of changes especially from the time of British rule in India. This in fact gives rise to certain new problem in the family, which calls for the ministry of the Church in general and the pastor in particular for a specific ministry to families. In this article, I briefly trace the causes of social change in India, their impact on the institution of family and its implications for a ministry of pastoral care.
Perry, Cindy. "'Bhai-Tika' and 'Tij Braka': A Case Study in the Contextualization of Two Nepal Festivals." Missiology 18:2 (April 1990): 177-83.	Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian world view, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
Peters, Clifford. "Doing Theology Among the Ibanags." International Journal of Frontier Missions 4:1-4 (1987): 69-80.	The Philippine Islands are home to dozens of tribal groups like the Ibanags who consider themselves Catholic but who are very much animists. In this article Clifford Peters describes the Ibanags and their world view and offers guidelines for doing theology among such a people.
Phan, Peter C. "The Christ of Asia: An Essay on Jesus as the Eldest Son and Ancestor." Studia Missionalia 45 (1996): 25-46.	This essay intends to make a contribution to the ongoing Asian christological reflections by situating Christ within the context of the Confucian teaching on family relationships, especially on the role of the eldest son, and the Asian practice of veneration of ancestors. It will first describe Confucian family ethics and the practice of ancestor veneration as these have been practised in certain Asian countries, focusing on Vietnam in particular (the author's home country). Secondly, it will explore the possibility of viewing Christ as the eldest son and as an ancestor. Finally, it will raise the question whether this christology needs to be complemented by liberation christology, especially as this is presented by Asian feminist theologians. The burden of the essay is to argue for the portraiture of the Christ as the eldest son and an ancestor within the context of Vietnamese culture and religious traditions and in light of feminist liberation theology.
Philip, T. M. "What Do You Make of Indian Theology?" Currents in Theology and Mission 10 (1983): 78-86.	Contextuality involves the continuing transformation of every society and every human life by the gospel. Indian philosophy speaks of three roads for attaining liberation, and now contemporary Christian theologians pursue these ways of knowledge, devotion, and action. Indian researchers have discovered that the encounter between the true God and the human family is previous to the presence and words of the missionary. The author reviews the work of Brahmabandhab Upadhyaya, Sadhu Sunder Singh, and P. D. Devanandan.
Piryns, Ernest D. "The Encounter of the Christian Message with Japanese Culture." The Japan Christian Quarterly 50:1(Winter 1984): 3-14.	Reflecting separately on the Christian message and Japanese culture is in itself a difficult task. It is difficult to express the core of the message of Christ and equally difficult to spell out what Japanese culture is. Reflecting on the encounter process of the Christian message and Japanese culture is even more risky, since between both there are certainly bridges and barriers. Who could protect us from overestimation or underestimation of both the message and Japanese culture, and where is the right balance to be found? Is it right to go in search only for similarities or to stress confrontation? It is doubtful that both ways correspond to a right view of evangelization and even interreligious dialogue. Both positions have their limitations and one-sightedness and the danger of exaggerated apologetic stances is always with us.
Poerwowidagdo, Judo. "Communicating the Gospel through Indonesian Symbols and Images." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 138-46. Singapore: ATESEA, 1993.	What I am about to present to you this time is a form of sharing; sharing of our experience and of our struggle, in "doing theology" within a particular context, that is, in a particular time in history and in a particular place or geographical location, within a particular cultural milieu, Indonesia. In other words, what I am about to share is, an experience of doing "contextual" theology. Theology, and I mean all theologies, by nature or by definition is contextual. There is no theology or theological thought or reflection which is not bound by a particular context. In this case, my context is the Indonesian society and the Indonesian churches, and more specifically, the Javanese society and the Javanese churches.
Pongudom, Maen. "Creation of Man: Theological reflections based on Northern Thai Folktales." The East Asia Journal of Theology 3:2 (1985): 222-227.	Relates the myth and then reflects theologically on it (comparing this myth to biblical account of the creation of humankind).
Porras, Nancy. "Corporate Personality and the Chinese View of Self." International Journal of Frontier Missions 2:4 (October 1985): 305-314.	The concept of corporate personality in the Old Testament has been debated by scholars since first introduced by H. Wheeler Robinson in 1935. While not ignoring the criticisms of the concept, Nancy Porras maintains that aspects of corporate personality, narrowly defined and carefully applied, are indeed prevalent in the Hebrew culture of the Old Testament, and, moreover, have significant implications for the presentation of the Gospel among Chinese.
Porras, Nancy. "Doing Theology in a Chinese Context." International Journal of Frontier Missions 4:1-4 (1987): `53-67.	The Chinese world is increasingly raising up its own theologians--both those trained in the Western world as well as those trained in Asia. For both groups, one of the most vexing issues in Chinese theology continues to be ancestor worship. In the following article Nancy Porras attempts to analyze some current Chinese thinking on the subject while also offering her own helpful insights.
Pothan, S. C. "The Status of Women in the Indian Society and its Implications for Christian Ministry." AETEI Journal 11:1 (Jan. - Dec. 1998): 21-44.	This paper examines the status of women in society and in the family and marriage in both the Hindu and Christian communities and the changes due to urbanization, and tries to evaluate the problem theologically. It does not aim to provide a complete critique of the subject, but endeavours to highlight some of the major issues.
Powles, Marjorie A. "Japanese Women and the Church." The Japan Christian Quarterly 53:1 (Winter 1987): 5-14.	Report from a former missionary in Japan on four months of living in Japan making observations about women in Japanese society and the church in particular.
Prabhakar, M. E. "In Search of Roots--Dalit Aspirations and the Christian Dalit Question: Perceptions of the Telugu Poet Laureate, Joshua." Religion and Society (Bangalore) 41:1 (March 1994): 2-20.	This essay is being offered as a token of my personal response to the Christian Dalit question, in the face of continuing allegations against Christian social activists of promoting Christian communalism, by some sections of the ecumenical leadership and support bases of the Church in India and abroad. The Christian Dalit question is a central element in the achievement of solidarity and liberation of all Dalits and in fulfilling the spiritual and social goals of the Christian Fellowship (Koinonia) in India which is predominantly constituted by Christian Dalits, who first entered the churches in their hundreds of thousands during the late 19th and early 20th centuries, seeking spiritual and social solace and humane community.
Prabhakar, Samson. "Contextual Worship and Local Congregations." Bangalore Theological Forum 29:3/4 (September & December 1997): 50-68.	The author is in solidarity with the search for an authentic spirituality in the context of religious plurality and abject poverty. What does it mean to be a Christian worshipper in such a context? Can we ignore the day-to-day experiences of millions of people when we contemplate the contextualizing of worship? What shall we do with the rich worship resources that are found in the religious traditions of other people around us? Is it possible to share resources? Is there some common basis for this process of contextualization? What are some of the major issues that should be taken into consideration in our attempts to contextualize worship? What are some of the principles and steps that should be followed? This paper is an attempt to provide answers to some of these questions so that we may be able to begin our journey together in search of a form of worship that would lead us towards a new spirituality that is authentically Asian as well as Christian.
Probhakar, M. E., ed. Towards a Dalit Theology, New Delhi: Indian Society for Promoting Christian Knowledge, 1988.
Pui-lan, Kwok. "The Emergence of Asian Feminist Consciousness of Culture and Theology." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 92-100. Maryknoll, NY: Orbis Books, 1990.	I would attempt to outline here the emergence of Asian feminist consciousness on culture and theology from a historical perspective. The discussion is based on my ongoing research on Chinese women and Christianity, and many conversations with Asian sisters in the ecumenical movement. At the outset, I would like to stress that the following account represents only one way to look at the complex issue, as there are many different approaches to interpret our heritages and histories. It is written as a sincere and open invitation to engage more people in the continuing dialogue. The discussion will be divided into three parts. Part one examines the emergence of critical feminist consciousness in the nineteenth century, a period when Asian churches were heavily dominated by missionary influences. Part two brings us into the twentieth century when Asian women began to reassess Christianity in the context of rising nationalism and people's aspiration for independence. The concluding part discusses issues raised by Asian women theologians when we construct Asian theology, taking serious consideration of our identities as Asians and women.
Raj, Antony. In Integral Mission Dynamics: An Interdisciplinary Study of the Catholic Church in India, ed. Augustine Kanjamala, 70-88. New Delhi: Intercultural Publications, 1996.
Ramachandra, Vinoth. "The Honor of Listening: Indispensable for Mission." Evangelical Missions Quarterly 30:4 (October 1994): 404-9.	Most "global partnership" work has been organized by Westerners who have culturally-bound strategies about what partnership means--usually they are in charge! A true global perspective should include the following ingredients: 1) a sense of world history in addition to our national history; 2) a willingness to criticize one's own cultural values and national policies in light of global suffering and injustice; 3) a sense of being coworkers or partners in mission; and 4) a willingness to share resources.
Rayan, Samuel. "Theological Priorities in India Today." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 30-41. Maryknoll, NY: Orbis Books, 1983.	We want Indian Christian theology to be of service to the Indian people in our common search for full humanity in an open fellowship. Indian theology seeks to discern, illumine, and support the people's struggle for human wholeness in freedom and dignity. Its endeavor is to make a meaningful contribution to the march of our people toward human fullness in a just society. . . . We recognize the crucial character of our times and realize that what is at stake is the very life of our people, even the physical life of the masses--to say nothing of the quality of their life, or of their participation in culture, or of space for that creativity. The situation is complex, but in our discussion we found the problem of poverty and of caste particularly urgent and deserving of emphasis. Clearly related to these are questions concerning women's status and rights, the orientation and organization of youth, and the restructuring of our educational system. These problems cannot be addressed, however, without a due consideration of the people's movements and stirrings from below, as well as the situation of religious plurality and the social role played by religious symbols.
Reid, David. "Japanese Christians and the Ancestors." The Japan Christian Quarterly 56:1 (Winter 1990): 24-41.	The present inquiry is concerned with the question of how Protestant Christianity has changed since its spread from North America to Japan. It focuses on the question not of official doctrinal or liturgical change in institutional Protestantism, but of how living Japanese Christians of the Nihon Kirisuto Kyodan regard and treat the ancestors. The approach employed here will be synchronic. It compares Christian with non-Christian in present-day Japanese culture, distinguishes two groups among Christian and non-Christian Japanese depending on how they relate to their ancestors, and asks whether the differences between the Christians in these groups signify a change in Protestant Christianity.
Reimer, Reginald E. "The Religious Dimension of the Vietnamese Cult of the Ancestors." Missiology 3:2 (April 1975): 155-68.	The thesis of this article is that the traditional Vietnamese Cult of the Ancestors is, indeed, part and parcel of Animism--the underlying web of Vietnamese religion. In its traditional form the Cult is in every sense a religion and, as such, will inevitably come into confrontation with biblical Christianity. The key to understanding the Cult lies in understanding Vietnamese beliefs concerning the soul. The thrust of this article will be to show the religious dimension of the Cult which is in conflict with Christian belief. In so doing I hope to lay to rest the idea that the origin and primary meaning of the institution is ethical in nature.
Richard, H. L. "Is Extraction Evangelism Still the Way to Go?" Evangelical Missions Quarterly 30:2 (April 1994): 170-74.	Four alternative models to extraction evangelism are suggested for work among Hindus and Muslims.
Richard, H. L. "Some Pointers for Personal Evangelism among Educated Hindus." Evangelical Missions Quarterly 30:2 (April 1994): 174-77.	Discusses friendship evangelism among Hindus, giving nine things to avoid and eight things to do. Approaching Hindus on these lines does not result in quick conversions and impressive statistics. But a hearing will be gained from some who have refused to listen to traditional Christian approaches. And new disciples of Christ can be taught to deal more sensitively with their contexts, allowing them to maintain an ongoing witness to their family and society. As the leaven of the gospel is allowed to work in Hindu minds and society, a harvest is sure to follow in God's own time.
Ro, Bong Rin. "Communicating the Concept of God in Korean Culture." Evangelical Review of Theology 21:4 (October 1997): 341-345.	The terminology used for 'God' in any culture always has profound significance for theological understanding and for the practice of evangelism and church growth. The author shows the importance of this understanding in communicating the concept of God to the people of Korea in the plurality of their religious cultures by discussing 1) the complex Korean concepts of deity and 2) how to apply scriptural principles for the purpose of communicating the God of the Bible to 21st century Koreans.
Ro, Bong Rin. "Contextualisation: Asian Theology." Asian Perspective No. 3 (n.d.): 1-20.	Deals with theological issues involved in contextualization in Asia. Explores and critiques various Asian theologies.
Ro, Bong Rin. "Contextualization: Asian Theology." Evangelical Review of Theology 2:1 (April 1978): 15-23.	Defines contextualization and discusses four categories of Asian theology: 1) syncretistic theology; 2) accommodational theology; 3) situational theology, and 4) biblically-oriented theology relevant to Asian needs. Calls for Asians to formulate Asian theologies which are relevant to Asians and yet based on biblical doctrines.
Ro, Bong Rin. "Contextualization: Asian Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 3-18. Bangalore, India: Asia Theological Association, 1995.	This paper deals particularly with theological issues involved in contextualization. Attention is given to 1) distinctive differences between East and West today; 2) two aspects of contextual theology (it can be applied to the methodology of delivering the Gospel as well as dealing with the content of the Gospel). Concludes: Bearing in mind the differences between East and West, we Asians desperately need to formulate Asian theologies which are relevant to Asians, yet based on biblical doctrines. Syncretistic theologies which dilute the gospel message are becoming more and more popular in seminaries throughout Asia.
Ro, Bong Rin. "Contextualization: Asian Theology." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 47-58. Quezon City, Philippines: New Day Publishers, 1976.	A useful warning to over-enthusiastic contextualizers, this essay distinguishes four kinds of approach among Asian theologians. There are the "syncretizers" who try to mix Christianity with other Asian religions. There are the "accommodators" who select the "good ideas" and practices from other religious traditions and adapt them to Christian purposes. A third approach is that of the "situationalists" who seek to contextualize the gospel in relation to the living situation of a people at a crucial time. Finally, there are the more "biblically oriented" theologians who relate biblical doctrines to the actual issues Asians are facing today. Ro finds the first approach too compromising. Although he finds the second and third attractive, he recommends the fourth as a model. "The key issue in the whole argument of contextual theology,'' he says, "is whether biblical and historical doctrines of the Christian church can be preserved without compromise in the process of contextualization."
Ro, Bong Rin, ed. Christian Alternatives to Ancestor Practices, Taichung, Taiwan: Asia Theological Association, 1985.
Ro, Bong Rin. "Evangelical Responses to Religious Pluralism in Asia." Evangelical Review of Theology 17:1 (January 1993): 70-81.	The relationship between Christianity and other religions is becoming increasingly acute today and will be more so in the future. Evangelical theologians must strive to understand the content of Christ's gospel first and teachings of other religions and our various contexts. They must also open their minds to see what is happening in the Asian theological arena and be willing to dialogue with those whose theological persuasion is different from theirs. Evangelical theologians in Asia and around the world need to work together through theological discussions in order to produce more joint evangelical theological declarations on key theological issues such as Liberation Theology and religious pluralism for our time.
Robinson, Gnana, ed. For the Sake of the Gospel, Madurai, India: T. T. S. Publications, 1980.
Robinson, Gnana. "Jesus Christ, The Open Way and the Fellow-Struggler: A Look into the Christologies in India." Asia Journal of Theology 3:2 (1989): 403-415.	A living theology is active where the Church takes its historical existence in the context seriously and lives in dialogue with its environment and confesses its faith in that context. The picture of Christ who has been preached in India is very Western; it is time for multiple Indian approaches to Christ to be explored.
Ryu, Tongshik. "Culture and Theology in Korea: The P'ung-ryu Theology." East Asia Journal of Theology 3:2 (1985): 310-320.	The world of the resurrection brings freedom, peace and love--in short, the realization of mot, which has long been pursued in our nation. Mot corresponds roughly to English words like stylish. It captures a certain sense of beauty and verve combined with freedom, harmony and resourcefulness. Thus we do or say something with mot. Doing things according to mot (mot daero), the early Koreans found themselves through music and dance, by which they experienced the ecstasy of union with God and enjoyed the excitement and freedom that only such a relationship can bring. Thus what we have called p'ung-ryu theology is a theology which finds in Christianity the way for the realization of the cultural ideal of our people It is the way of the resurrection.
Sahi, Jyoti. "Art and Ashram Life." Religion and Society (Bangalore) 33:3 (September 1986): 3-17.	Explores the development of art (including poetry and song) in India arising out of rural settings as a foundation for his own art. Deals with images of the Trinity, the Spirit, Christ as Guru, and art and meditation.
Sahi, Jyoti. "Trends of Indigenisation and Social Justice in Indian Christian Art." The Indian Journal of Theology 31:2 (April-June 1982): 89-95.	Traces the development of Christian art in India. Concludes: Can Indian Christian art bridge the gap between a search for national identity, deeply tooted in Indian culture, and a search for a new society which will not reject whole sectors of humanity and which will be committed to social justice and freedom? This is, I feel, the great question which modern Indian Christian art poses.
Sam, K. O. "The Ups and Downs of a Christian Ashram." Religion and Society (Bangalore) 33:3 (September 1986): 53-61.	Describes the origin and development of several Christian Ashrams in India.
Samartha, Stanley J. "The Unbound Christ: Toward a Christology in India Today." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 221-39. Quezon City, Philippines: New Day Publishers, 1976.	This important essay, like the book from which it comes, is significant for three main reasons: (1) "The primacy of Jesus Christ to Christian faith and practice," which assumes special importance "at a time when the traditional religions are being pushed back to examine... the basic beliefs at the very center of their life"; (2) "the amazingly persistent response of Hindus to Jesus Christ in spite of the avowed self-sufficiency of modern Hinduism"; (3) the "need for systematic formulations of Christian theology in India, taking into account the living categories of Indian life and thought." The insights of the Christian faith in Jesus Christ as Lord and Savior can help Hindu spirituality to recover a sense of the personal, the historical, and the social. On the other hand, the Hindu insight into "the larger unity of all life" can help Christianity to overcome "a narrow view of revelation as confined to the historical, thus isolating it from nature and from human consciousness." "The affirmation of the lordship of the crucified and risen Christ over all life," concludes Dr. Samartha, "does not involve any exclusiveness. On the contrary, it is the declaration of the universality of the unbound Christ."
Samuel, George. "The Sociological Reality of Caste in Kerala." International Journal of Frontier Missions 1:4 (1984): 309-324.	There is nothing wrong in considering caste as a bridge for groups of people from caste-conscious societies to embrace the Christian faith without social dislocation. Because caste is an issue in the existing church, special emphasis must be given in our post-baptismal teaching about the sin of casteism and caste feelings. Also special programs must be designed for Christians of various caste backgrounds to worship and work together, visit each other's homes, and help each other as if they all belong to the same caste. While encouraging the new believers to break caste at least on a slow pace from the very beginning, they must also be motivated to continue to have contact with their non-Christian counterparts and witness among them. Although the problem in this context is more social than theological, strong emphasis must be on spiritual edification rather than on finding sociological answers for the issues concerned.
Samuel, Vinay and Sugden, Chris. "Mission in the 1980s in Asia." Occasional Bulletin of Missionary Research 4:2 (April 1980): 50-51.	At the threshold of the 1980s the Asian church finds itself in lands with these contours. 1) Ninety-five percent of the population of 2 billion still lack meaningful contact with Christians. 2) Extreme and increasing poverty stalks the continent. The gulf between rich and poor within Asia and between Asia and advanced countries will yawn wider. 3) As both rich and poor nations in Asia struggle for bread, they feel constrained to limit freedom. Human rights will suffer. Ancient religions that have repulsed centuries of Christian witness will continue to assert themselves. Concludes: The church must address not only individuals but cultures by demonstrating in its own life God's judgment and salvation on those cultures. To do this in Asia we need churches that grapple with Asian religious world-views and sociopolitical situations in an authentically Christian way.
Sangnim, Ahn. "Doing Theology with God's Purpose in Korea." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 80-87. Singapore: ATESEA, 1990.	Doing theology in Korea from a feminist perspective, noting the story of developing a center for feminist studies in Korea and the opposition from seminaries. "Doing theology is the living out of theology in our daily life, trying to embody God's purpose in our community together with our fellow men and women, and with nature which is God's precious creation. Our stewardship of nature is commanded by God. Christians are called to mend a broken world. So I try to live out my theology in my daily life and will briefly enlarge on this. In spite of hearing many talks and reading many books on the Christian life, I have not yet learned how to live my daily life in a Christian way. I am struggling with the challenge of how to be a Christian in the community in which I live."
Sawa, Masahiko. "Christian Identity in Japan: Self-Discovery through Encounter." The Japan Christian Quarterly 44:2 (Spring 1978): 85-92.	What I would like to attempt here, though purely on an experimental basis, is to see and analyze the church in Japan in the light of the life and history of the church in Korea, which is, I believe, an excellent "mirror" for such analysis. It is an inescapable task for the church in Japan to persist in seeing itself through true dialogue and mutual criticism in love with churches in Asia in order to offer renewed thanks to God for His grace. There is a pressing need for the Japanese church to acknowledge and ask God's forgiveness for sins committed in the past and to ask God to liberate it from its self-imposed captivity and "monologish" attitude. Dialogue and encounter must not remain abstract terms for us in Japan, for they are essential to growth and relevant existence.
Sawatsky, Sheldon. "Chinese Ecclesiology in Context." Mission Focus 10:4 (December 1982): 53-58.	One issue of primary and critical importance for correcting the general malaise of the church in Taiwan is the comprehension of the true biblical nature of the church as applied to the church in the Chinese cultural context. Churches produced from the evangelistic efforts of Western missions all too frequently and uncritically adopt the ecclesiastical structure, practice, and theology of their founding missions. A contextually relevant national church must do its own interpretation of the biblical message and not simply transplant a theology created in another situation. The dynamic-equivalence model of the church provides a framework for ecclesial theology in context. A brief summary of one Asian-Chinese expression of ecclesiology illustrates a contemporary approach to reflection on the church and leads us to suggest a form for theological reflection on the church from within the Chinese/Taiwanese context.
Sawatzky, Sheldon. "Chinese Ecclesiology in Context." Taiwan Journal of Theology 5 (1983): 149-164.	This article suggests an approach for Chinese theological reflection on the nature and task of the church, based on the model of "dynamic-equivalence churchness", and illustrated by Jung Young Lee's reflection on the nature of the church derived from holistic categories endemic to Chinese thought. Contextualized theological reflection on the nature and task of the church by Chinese Christians requires interaction between the biblical, historical, and local cultural contexts. New Testament images of the church can be interpreted in Chinese analogical thought-categories. The Anabaptist historical-theological context of the Mennonite Church in Taiwan reveals a concept of the church that displays peculiar affinity with aspects of Hebraic and Oriental thought. In the Chinese cultural context, the concepts of jen and li harmonized in community provide categories for a Chinese contextual ecclesiology. The dynamic interaction of these various contexts should provide fruitful meanings for theological reflection on the nature and task of the church in Chinese society.
Sawatzky, Sheldon. "Church Images and Metaphorical Theology." Taiwan Journal of Theology 6 (1984): 109-130.	As a vehicle of revelation, metaphor mediates between mystery and meaning, bridging the gap between the Word of God and man's right comprehension of its meaning. This article introduces the metaphorical process as a form more suited to theological reflection in the oriental context than the propositional form of theology characteristic of western theology. This thesis is supported by the figurativeness of much of the biblical language, particularly Paul's use of imagery to describe the nature and task of the church. The functions of metaphor in biblical language and the discipline of metaphorical theology are described. Certain principles of metaphorical hermeneutics are delineated to provide a basis for use of metaphor in theological reflection. The affinity of biblical language and the expression of the Chinese world view and thought in figurative, intuitive, paradoxical, concrete and holistic patterns affords a natural and effective manner for this type of theological reflection.
Sawatzky, Sheldon. "The Contextualization Debate: A Synthetic Approach." Taiwan Journal of Theology 3 (1981): 129-144.	A basic difference in the theological starting point draws the line of the contextualization debate in two opposing directions: the process of contextualization that begins with humanity and the human situation, and that which originates with God's supra-cultural revelation. The purpose of the article is to demonstrate how certain features of both the "existential" and "dogmatic" approaches to contextualization, when regarded as complementary, shape a synthetic approach to the contextualization of theology. This synthetic approach, while subject to the authority of scripture, takes seriously the total cultural context. The gospel rendered in cultural forms is the judge and redeemer of culture. Individual salvation is not separated from concern for social ethics, nor is theological reflection divorced from praxis. At the same time, contextualized theological reflection cannot be separated from the life and mission of the ecclesial community. In such a contextualization of theology, syncretism and provincialism will be avoided as God is allowed to work through his people to incarnate the message of reconciliation by placing the totality of life under Christ's lordship.
Schneider, Delwin B. "Toward a Contextual Theology in Japan." In Christian Presence in Japan: Essays in Honor of William J. Danker, ed. Wi Jo Kang and Masaru Mori, 53-69. Tokyo: Seibusha, 1981.	Explores the historical development of the term contextualization and the concepts behind the term. Gives examples from Africa, Pakistan, and India before turning to the Japanese context and analysis framed around lessons taken from Justin Martyr and the struggles in the early church.
Seto, Wing-Luk. "An Asian Looks at Contextualization and Developing Ethnotheologies." Evangelical Missions Quarterly 23:2 (April 1987): 138-41.	Basic introduction to ethnotheologies and why eternal truths encased in U.S. cultural forms cannot fit into Asian society. Gives several characteristics of indigenous theology: 1) its agenda is set by local needs; 2) it addresses sinful elements in a culture while redeeming it as a whole; 3) it will highlight aspects of biblical truths that may have been left dormant by the transmitting culture; 4) it will touch every aspect of life at all levels; 5) it will touch and change a people's world view, resulting in appropriate behavioral change.
Shang-li, Fong. "The Contours of a Chinese Theology." Ching Feng 13:1 (1970): 13-16.	A collection of statements on numerous systematic subjects (e.g., God, Christ, the Spirit, Bible, faith, humanity, etc.) in Christian theology in the Chinese context. Intended as a starting point for discussion and further reflection.
Sharpe, Eric J. "Protestant Missionaries and the Study of the Bhagavad Gita." International Bulletin of Missionary Research 6:4 (October 1982): 155-59.	Explains the Bhagavad Gita and then discusses how Protestant missionaries have studied and explained it.
Shaw, R. Daniel. "Culture and Evangelism: A Model for Missiological Strategy." Missiology 18:3 (July 1990): 291-304.	This article applies the three-cultures model to the evangelistic distance model developed by McGavran and expanded by Wagner and Winter. Using cultural difference as the criterion for evangelistic distance, a cross-cultural strategy is developed. This strategy places the responsibility for effective evangelism on those who are culturally most similar to the recipients. This leads to the conclusion that cross-cultural missionaries should focus on enabling and equipping local people. So equipped, cultural insiders can then communicate more effectively the gospel message in ways that will match receptor needs.
Shen, Philip. "Concerns with Politics and Culture in Contextual Theology: A Hong Kong Chinese Perception." The South East Asia Journal of Theology 22 (1982): 97-102.	Article explores theological and political issues related to the Hong Kong context. Starts by defining Christian theology as reflection on Christian life in relation to the gospel of Jesus Christ and to the presence of God in Christ is the source or ground and the world is the context of Christian life and therefore theology. The aim of theology is to achieve some measure of understanding of what it means to be Christian in the world and to provide some measure of guidance as to how to do so properly or effectively in ways not only relevant to its context but also true to its source.
Shenk, Wilbert R. "The Origins and Evolution of the Three-Selfs in Relation to China." International Bulletin of Missionary Research 14:1 (January 1990): 28-35.	The most universally recognized concept to emerge out of the modem missionary movement in the nineteenth century was that the goal of mission was the indigenous church. A church could be said to be indigenous when it had become self-governing, self-supporting, and self-propagating. This concept was primarily the property of the missions. With missions now having passed into the post-modern period, rhetoric about the indigenous church ideal has faded away. There is one major exception, however. The Protestant church in China since 1949 has employed this framework for its self-definition and further development. We will first examine the origins of the concept and then explore the extent to which its usage in China since 1949 is in continuity with its earlier formulation.
Shibata, Chizuo. "Christianity and Japanese Ancestor Worship Considered as a Basic Cultural Form." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 62-71.	The mores of ancestor worship lie at the root of Japanese culture, though they were never associated with any organized system of faith. What are the implications of this in the context of confessing Christianity in Japan?
Singgih, E.G. "Contextualisation and Inter-Religious Relationship in Java: Past and Present." Asia Journal of Theology 11:2 (1997): 248-262.	Focus on the misunderstanding of the context which resulted in the wrong picture of reality by Christians in Java. Calls for Christians to move from confrontation of the culture to appreciation (and even confirmation).
Singgih, E.G. "Let Me Not be Put to Shame: Towards an Indonesian Hermeneutics." Asia Journal of Theology 9:1 (1995): 71-85.	Explores how "good news" in Indonesia means lifting people up from situations in which an individual or a group is trapped in feelings of shame.
Siregar, Nursanty. "Emerging Asian Women's Spirituality." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 325-30. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	This paper is given in the hope that the Church is always ready to accept and, to encourage and to give full attention to the effective use of the potential it has and needs in order to carry out its mission to the world. Especially the potential of women. That men and women as God's creatures may work together as those who are called together to work for the growth of the church.
Sitompul, A. A. "Nature and the Natural in Asian Thinking--Asian Animism and Primal Religion." The East Asia Journal of Theology 1:1 (1983): 15-27.	A presentation of the main categories of primal religious beliefs in Asia.
Smit, Harvey A. "Ethics and Religion in Japan: A Study in Contrasts." The Japan Christian Quarterly 43:3 (Summer 1977): 131-38.	Comparing Japanese and Western ways has an endless fascination. Every year there appear a number of new studies written by Japanese or Westerners; such studies not only help us to see surface differences but also to see through these differences to the various ways in which societies operate and in which people live together. One such basic difference is the relationship of "distinct separation" between religion (an inward matter) and ethics (an outward matter). I know of almost no studies specifically devoted to this "distinct separation." Yet this is an area of great importance. It can give us valuable insights regarding the general Japanese view of Christianity and Japanese expectations of the Christian faith as a religion and as an ethic. It also helps us understand something of how Christianity has been influenced by, and has resisted expectations placed upon it by, the Japanese cultural climate.
Smith, Henry N. "Ancestor Practices in Contemporary Hong Kong: Religious Ritual or Social Custom?" Asia Journal of Theology 3:1 (1989): 31-45.	A fresh investigation into ancestral practices--are they religious ritual or social custom (from the emic perspective)? The paper summarizes interview results of Hong Kong residents (n=163) and discusses the extent to which ancestor worship as practiced in Hong Kong might or might not constitute a religion in conflict with basic Christian principles.
Smith, Henry N. "Christianity and Ancestor Practices in Hong Kong: Toward a Contextualized Strategy." Missiology 17:1 (January 1989): 27-38.	Christianity's response to ancestor worship remains a live issue throughout Asia, including Hong Kong, where residents sense a need for cultural continuity, where traditional rites have gradually been secularized, but where the church continues to depend on Western thought-forms and customs. A viable contextual strategy should simultaneously accommodate traditional forms and values, reinterpret them in the light of Christian theology and ethics, and innovate forms which are consistent with biblical faith, with the Chinese cultural heritage, and with emerging social values. By accommodating, reinterpreting, and innovating, the Chinese churches can express their cultural loyalty, maintain biblical integrity, and pursue the transformational goal of contextualization.
Sng, Bobby E. K. and Choong, Chee Pang, eds. Church and Culture: Singapore Context. Singapore: Graduates' Christian Fellowship, 1991.
Sng, Bobby E. K. "Gospel and Culture." In Church and Culture: Singapore Context, ed. by Bobby E. K. Sng and Chee Pang Choong, 1-15. Singapore: Graduates' Christian Fellowship, 1991.	Describes culture, biblical anthropology, and the relationship between Bible and culture. Attempts to see how we can approach culture and remain true to scripture. "We wish that it were possible to say a simple 'yea, yea' or 'nay, nay' to various customs and practices but it is not always so. R. Niebuhr's three basic positions ('Christ against culture', 'Christ in culture', 'Christ above culture') describe the different ways Christians view culture. There are elements of truth in each." In light of that orientation, presents 8 issues for reflection.
Soans, Chandrashekar. "The Water of Life in an Indian Cup: Towards a Contextual Theology." Koinonia 5 (1993): 218-239.	This paper explores the combination of bhakti with mysticism--a combination which expresses a dominant religious experience in India--as a way of translating the Christian message into a language that is understandable at the popular level. The purpose of the paper is not to advance Indian identity or to create social change, but to "present the water of life in an Indian cup"--to find an indigenous permanence, a home, for the Indian church in India. In India there is a widespread dislike among both Hindus and Christians for anything "dogmatic." Inclination is always towards "experience" or anubhava. In this context, the study of bhakti in association with mysticism is not only contextual but also authentically Indian. India is often called the School of mysticism, because in popular Hinduism roughly two-thirds of the population follow the way of bhakti. Mysticism and bhakti marga (the way of devotion) are two sides of the same coin; they are inseparable. Therefore, any theology that claims to be authentically Indian must take the bhakti aspect of Indian life seriously. The approach of the paper is practical, not theoretical. Therefore, in keeping with the limited scope of this paper, I will concentrate on one individual, Sadhu Sunder Singh, a prominent Christian mystic and bhakti theologian who sincerely made efforts to present water of life in an Indian cup.
Solheim, Dagfinn. "Japanese Culture and the Christian Church." Missiology 12:2 (April 1984): 213-21.	Why has the missionary effort in Japan been so unsuccessful? Culture holds several important keys, as a barrier still exists between the Church and the Japanese culture.
Song, C. S. "Five Stages Towards Theology of Jesus, the Crucified People: Reflections on a Story Theology." In Doing Theology with the Festivals and Customs of Asia, ed. John C. England and Joseph Patmury, 112-132. Singapore: ATESEA, 1994.
Song, Choan Seng. "Christian Theology: An Asian Way." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 20-34. Singapore: ATESEA, 1993.	Traces recent efforts a theological development through organizational conferences and proceedings in Asia. Concludes: As the world enters the Pacific Century of economic development, political change and ideological realignment, what will be the role of Christians in Asia? What will be the message and witness of Asian Christian churches? And how can Christians and theologians find their authentic theological voice that expresses the struggle of Asian humanity in this most populous region of the world? The Programme for Theology and Cultures in Asia is only a humble effort in response to the challenge of our times. It is our ardent hope and prayer that what all of us are able to bring to this effort out of our varied backgrounds, gifts and resources will be like the seed in Jesus' parable that "fell into good soil, where it bore fruit, yielding a hundredfold, sixtyfold or thirtyfold" (Luke 13:8).
Song, Choan-Seng. "Building a Theological Culture of People." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 119-134. Mystic, CN: Twenty-Third Publications, 1988.	Reflects on minjung theology, dealing with the ways it cuts against the status quo and how it has been attacked, the nature of the shamanism (which is the religion of the minjung), the reality that theology is not just abstract ideas but the life of the minjung, and the essence of han.
Song, Choan-Seng. "Christian Theology--An Asian Way." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 25-40. Singapore: ATESEA, 1990.	In recent years we thinking Christians and theologians in Asia have, at long last, come to realize that we cannot continue to sing somebody else's theological tune. It has dawned on us that we must find our own theological voice. It has become abundantly clear that our own cultures, religions and histories, unrelated historically to Christianity, pose fundamentally theological questions and challenges we can no longer ignore. The stereotyped theological and missiological pronouncements on our cultural, religious and historical realities made by our mentors in the West, if not entirely fallacious, are invalid and misleading. We have learned to exercise a "hermeneutic of suspicion" on the ready-made theologies and missiologies produced by those Western theologians who are "genetically" incapable of knowing what it means to live in the world of Buddhist culture, Hindu culture, or Confucian culture. We have grasped the fact that it is our responsibility as Asian Christians and theologians to make theological sense of the world of Asia in which the majority of our fellow Asians live, toil and die with no direct contact with Christianity.
Song, Choan-Seng. "Dragon, Garuda, and Christian Theology." In Doing Theology with Cultures of Asia, ed. Choo Lak Yeow, 26-40. Singapore: ATESEA, 1988.	Here is, it seems to me, a secret of doing theology in Asia. The secret has little to do with the difficult word "hermeneutics." It is not compatible with the traditional theological mindset. The secret consists simply in asking our fellow Asians for water to drink--poets, artists, thinkers, but above all women, men and children in Asia who harbor in their hearts despairs and hopes, who suffer hardships of life and struggle to be human. Their culture must be our culture. Creative Christian theology is already contained in that culture. That theology is "Christian" not because we baptize it, not because we transform it, but because we as Christians affirm it, identify with it, and find ourselves involved in the human struggle of the people of Asia for the fulfillment of life in this world and in the love and compassion of God the creator and savior. Because of that culture Christian theology is possible in Asia, not only possible but can be creative.
Song, Choan-Seng. "New Frontiers of Theology in Asia." The South East Asia Journal of Theology 20:1 (1979): 13-33.	Presents ten theological theses which will help Chinese theological reflection and action from an ecumenical orientation.
Song, Choan-Seng. "New Frontiers of Theology in Asia: Then Theological Theses." Ching Feng 22:1 (1979): 1-28.	What are Chinese-speaking Christians and theologians doing in this exciting era of doing theology? Theological climate has changed. Instead of serene, detached and predictable theology, we now have angry, passionate and unpredictable theology. We Chinese speaking theologians have yet to show our color. We are yet to demonstrate our particular likes and dislikes. We still need to exhibit our particular temper. A beginning must be made sooner rather than later. How are we to recognize in our mirror the true image of our own? How should we respond vigorously and creatively to the challenges of our times? These are important questions for the Chinese speaking Christians and theologians scattered in all parts of the world and maintaining their Chinese identity. The following ten theses are advanced in the hope that they may help us along in our reflection and action.
Sorley, Robert J. "A Christology for Japan." The Japan Christian Quarterly 50:1 (Winter 1984): 31-40.	The purpose of this article is to frame a doctrinal statement about Jesus Christ that will set forth the most important truth about him in a way that Japanese will readily understand and make their own. First, we will explore some of the reasons why a Christology for Japan should be expressed differently from a Christology for a Western audience. We will examine thought patterns by which Japanese people grasp and communicate reality. We will consider briefly the use of models for setting forth ideas about Christ. We will look at some basic principles used in forming the core Statement of this article. Following the Christological Statement itself, we shall discuss several of the models which appear in the Statement as to their special pertinence for Japan.
Southard, Samuel and Donna. "Demonizing and Mental Illness (II) Explanations and Treatment, Seoul." Asia Journal of Theology 1:1 (1987): 189-205.	Continues the first article in exploring case studies of demonization in Hong Kong and offers theological and psychological evaluation of the cases.
Southard, Samuel and Southard, Donna. "Demonizing and Mental Illness." The East Asia Journal of Theology 4:2 (1986): 170-183.	Explores case studies of demonization in Hong Kong and offers theological and psychological evaluation of the cases.
Spindler, Marc R. "Recent Indian Studies of the Gospel of John: Puzzling Contextualisation." Exchange 9(December 1980): 1-55.	Explores background issues, periodical literature on the discussion, and independent publications from an ecumenical orientation.
Sprunger, W. Frederic. "De-Westernizing the Church in Japan." The Japan Christian Quarterly 42:1 (Winter 1976): 29-32.	Christianity, because of its ties with the West, has been and still is labeled as foreign, as western. If it is to be accepted (as Buddhism has been), somehow it must cut as many ties with the West as possible. But how can it do that? In the article the author suggests ten specific ways.
Sprunger, W. Frederic. "Six Lessons about Contextualization." Mission Focus 12:1 (March 1984): 5-7.	The author discusses six lessons drawn from his years of work in Japan: 1) do things with people rather then for them; 2) enable people to tell what God is doing for them now; 3) word and deed must be contextualized; 4) communication must take place in the language of the heart; 5) in Japan we may consider how to present the gospel backwards (start with people rather than God); 6) develop and celebrate more Christian festivals.
Steenbrink, K. A. "Indonesian Churches 1979-1984: Main Trends, Issues and Problems." Exchange 13 (December 1984): 1-31.	Looks at religions in Indonesia, the role of women in the church, theological developments, and theology in an Indonesian context from an ecumenical perspective.
Steffen, Tom A. "Socialization Among the Ifugao: Guidelines for Curriculum Development." International Journal of Frontier Missions 14:4 (Oct.-Dec. 1997): 191-197.	How people learn should influence not only how witnessing and teaching are conducted, but also how curricula is designed. This article investigates the socialization processes among the Ifugao in the Philippines and then explores ten guidelines for curriculum development.
Steffen, Tom A. "Storying the Storybook to Tribals: A Philippines Perspective of the Chronological Teaching Model." International Journal of Frontier Missions 12:2 (April-June 1995): 99-104.	Since more than a decade has passed since the introduction of the Chronological Teaching model in the Philippines, I decided to return to the Philippines to evaluate the model's effectiveness within New Tribes Mission and other mission agencies that had adopted it, and investigate the adaptations made.
Stravers, David. "Poverty, Conversion, and Worldview in the Philippines." Missiology 16:3 (July 1988): 331-48.	The world views of the poor in the Philippines, as well as in other parts of the world, partly account for the resistance of the hard-core poor to successful development ministries. At the same time, the correlation between world view and physical poverty presents an explanation for the frequent observation that Christian conversion often benefits the convert economically. This article examines the importance of world view and suggests a strategy for Christian change agents who minister in the context of severe poverty.
Strom, Donna. "Cultural Practices--Barriers or Bridges." Evangelical Missions Quarterly 23:3 (July 1987): 248-56.	Will widely-varying cultures in India be barriers or bridges to the gospel? Will mass movements to Christianity spoil or destroy culture? Or will a caste-ridden Hinduized church emerge? Uses Hesselgrave's seven-channel model of cross-cultural communication to explore the issues.
Strom, Donna. "Why Knowing Animism Is Necessary to Reach Hindus." Evangelical Missions Quarterly 18:3 (July 1982): 146-51.	The majority of Hindus retain many preliterate animistic beliefs. Thus a study of animism helps us understand both popular Hinduism and indigenous tribal religions.
Sugirtharajah, R. S. ed. Frontiers in Asian Christian Theology: Emerging Trends, Maryknoll, NY: Orbis Books, 1994.
Suh, David Kwang-sun. "A Theology by Minjung." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 65-77. Geneva: World Council of Churches, 1986.	Describes minjung theology as a story-telling theology of the masses. "The stories told by the people in their suffering and praxis to change the world, that is, the socio-biography of the people, and the stories told by Jesus about the kingdom, that is, the theological biography of Jesus--these are the bases and foundations of theology by the people. The theology of story-telling or the theology of rumour-mongering is the privileged way of doing theology by the people."
Suh, David Kwang-Sun. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 31-36. Maryknoll, NY: Orbis Books, 1992.
Suh, David Kwang-Sun. "Minjung Theology: The Politics and Spirituality of Korean Christianity." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, Lewiston, NY: Edwin Mellen Press, 1995.	Introduces Minjung theology, including: its development in the 1970s, the way it looked at church history and mission history, its role as a political theology, its role as a cultural theology, its development in the 1980s, and a projection on the future of minjung theology. Concludes: "Minjung theology is still very much alive as we look at our theological world of today both here and abroad. For it is our common task to liberate theology and to make it return again and again to its proper task of liberating human beings from all forms of exploitation, oppression, and alienation."
Suh, David Kwang-Sun "Theology of Story Telling: A Theology by Minjung." Ministerial Formation 31 (1985): 10-22.	The minjung theology of Korea has taken its name as theologians and young workers, students priests and pastors met together and told each other stories over food and drinks. Friends gathered together secretly in eating places, not to discuss some great theologian's recent systematic theology, but to exchange rumors. Minjung theology has been formed to tell the stories of the minjung, the people, the suffering teenage female factory workers, the students who were court-martialed, the university professors and newspaper reporters who were kidnapped and abused in the torture chambers of the Korean CIA. Minjung theology has been formed in the stories told and the rumors spread among the fighting and suffering people of Korea in the 1970s. These stories were forbidden to be printed in the newspapers. Anybody who talked in public about student demonstrations and professors' arrests and young workers' strikes would be sent to jail on the charges of spreading "false The true stories of the people were censored, while false stories of development and national security dominated the front pages of the Korean news media.
Sumithra, Sunand and Nicholls, Bruce. "Towards an Evangelical Theology in India," Evangelical Review of Theology 7:1 (April 1983): 172-82.	A clear grasp of and a genuine commitment to evangelical theology which seeks without reservation to be faithful to the Bible as the Word of God is our first priority in attempting to develop "an evangelical theology in the context of India and Hindu cultures". A second priority is a sympathetic understanding of Hindu cultures and of the historical moment in contemporary India. Thirdly, we take the Church as the people of God seriously in our theological task. Therefore we want to reflect carefully on the strength and weaknesses of earlier and current attempts at formulating theologies and evaluate them both from the normative standard of Scripture and the response of the churches as they have sought to implement such a theology in the fulfilling of the church's mission in the world.
Sumithra, Sunand. "Conversion: To Cosmic Christ?" In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 79-98. Bangalore, India: Theological Book Trust, 1992.	In short, the problem is: How should the traditional concept of Christian conversion be reinterpreted in a situation of world as neighborhood, where pluralistic claims of salvation are threatening human survival? Since such issue arises not so much in Church worship or renewal meetings as in the confrontation of the Gospel with other religious and secular systems, they are decidedly missiological. The three modest objectives of this chapter are, first to describe some of the current cosmic Christologies and hidden Christianities second to distill major theological issues involved and third to suggest some emphases relevant to the situation. Correspondingly the method is mostly a dialogue with contemporary theological trends.
Sumithra, Sunand. "Crucial issues in Asian Theologisation." AETEI Journal 1:1 (Jan. - June 1988): 3-7.	in our dealings with theology most often attempts have been made to question or establish the relevance of a particular part or area of theology for our situation, such as doctrine of God, man, salvation etc. However, there is an urgency for an involvement in theologization itself, that is not merely looking at the content of theology but a creativity that will evolve such theology. In other words, we are talking not about the "what" but the "how" of doing theology. It is for this stress that my title uses the word "theologization "and not just "theology".
Sumithra, Sunand. "Theological Issues Confronting the Indian Church." AETEI Journal 3:2 (July - Dec. 1990): 11-19.	The basic issues confronting India in the next decade include: 1) the finality of Jesus Christ; 2) the nature and mission of the church; 3) worship; 4) methodological issues (theology, hermeneutics, languages); 5) the credibility of the Gospel and 6) pastor/teacher training.
Sumithra, Sunand. "Towards Evangelical Theology in Hindu Cultures." In Biblical Theology in Asia, ed. Ken Gnanakan, 141-64. Bangalore, India: Asia Theological Association, 1995.	Since the purpose of this paper is already stated in the title, I only will mention a word here on my approach. I am following very roughly the wording in the title, so that my paper has three parts First, I will discuss evangelical theology, secondly, contextualization: and thirdly, some guidelines towards evangelical theology in Hindu cultures. In the postscript I attempt to draw some general conclusions.
Sundermeier, Theo. "Inculturation and Syncretism." Scriptura S10 (1992): 32-48.	Indigenisation, inculturation--a transformation of the Gospel by means of the encounter with other cultures and religions. Does such a thesis not give reason for a growing suspicion about syncretism? Mrs. Chung's speech during the General Assembly of the World Council of Churches in Canberra, Australia in 1991 caused a revival of the debate on this topic. How are inculturation and syncretism distinguishable and how do they interact? A theological decision incorporating an understanding of syncretism becomes necessary. In the following discussion, the author distinguishes two basic forms and structures of syncretism: symbiotic syncretism (unavoidable and necessary, it describes a process rather than a condition and comes into existence in all places where primal cultures and their systems of religion are dominated by differentiated and superior societies and their systems of religion) and synthetic syncretism (which occurs horizontally in the encounter of equal systems of religion, be it an 'exchange' between tribal religions or an urban border-crossing world religion).
Sundermeier, Theo. "Minjung Theology of Korea." Scriptura 22 (1987): 48-59.
Swain, David L. "Japanese Society Today: Some Conceptual Maps." The Japan Christian Quarterly 58(1992): 61-74.	In this essay the author focuses on certain basic dynamics and by providing figures as "conceptual maps" in which readers can perhaps find some coordinates of their own experiences. This is an essay, not an academic thesis; citations are made to illustrate, not to "prove", a point and to suggest collateral reading. Moreover, no final conclusions are offered, only some reflections on missional implications for Japan. The first part is of a structural depiction of Japanese society, the second broad-stroke historical perspective.
Sytsma, Richard E. "The Church's Evangelistic Task in Japanese Society." The Japan Christian Quarterly 41:3 (Summer 1975): 165-75.	Japan is indeed a swamp in which it is very difficult for the sapling of Christianity to thrive. For the Church to make any significant evangelistic progress in Japan, it must become more aware of the nature of the "swamp" in which it is trying to plant the sapling of Christianity, and then adjust its evangelistic strategy accordingly. In this article I would like to analyze one of the basic ingredients of Japan's swampiness, the closed nature of Japan's social groups and institutions, and suggest an evangelistic strategy designed to cope with this distinctively Japanese obstacle to the spread of the gospel.
Tai, Ji. "Gospel and Culture: Interpretation and Reinterpretation." Chinese Theological Review 11:2 (1995): 101-11.	What is the real crux of the question of the relationship between Gospel and culture? The problem is that we often consider gospel and culture as two equal categories. This approach is too superficial to deal with the problem we are facing. In fact, gospel and culture are related, but quite different, categories. Let us first re-examine them, and then try to find out their essential relationship. Concludes: Gospel and culture are not simply two parallel categories. The so-called "gospel" which people usually hear is, in fact, an interpretation by different cultures of the apostolic gospel. The right method to deal with the relationship between gospel and culture is first to pass beyond all cultural carriers, retrieve the message, and then reinterpret it in our own cultural terms just as the digital tectonic does. Therefore, evangelization should not be a transplanting of culture, but a reinterpretation of the Event or Message of God's salvation for a different culture. If we could be clear about this concept, the real gospel would be spread correctly and more effectively.
Tai, Ji. "Hermeneutics in the Chinese Church." Chinese Theological Review 12 (1996): 137-47.	Though Christianity's entry into China can be traced back a thousand and more years to the Tang dynasty, it did not truly take root there until a hundred or so years ago. From a scholarly viewpoint, in comparison with the West, biblical research in China has only just begun. If we turn to the life of faith of the church over the course of a long period of evangelism and pastoral work, however, we see that the form of biblical understanding and interpretation in the Chinese church has gradually taken on definite special features. These are the important components of theology in the Chinese church. This essay will attempt to provide a preliminary description and critique of these features and to form some opinions on the course of future developments.
Tan, Che Bin. "Constructing a Theology of Mission for the Chinese Church." In The Good News of the Kingdom: Mission Theology for the Third Millennium, ed. Charles van Engen, Dean S. Gilliland, and Paul Pierson, 227-32. Maryknoll, NY: Orbis Books, 1993.	Among the mission societies in China, the China Inland Mission was important because of the number of missionaries it involved and its deep and lasting impact. In terms of the place of origin of the missionary force, about half of the missionaries in China in the first half of this century were Americans. It is only appropriate that some reflections on mission to China should be done in a work honoring a veteran missionary and theologian of. mission who was an American CIM missionary. The purpose of this short essay is to delineate some important issues in constructing a theology of mission in the light of Chinese cultural characteristics and the history of mission in China.
Tan, Che-Bin. "Ethical Particularism as a Chinese Contextual Issue." In The Word Among Us: Contextualizing Theology for Mission Today, ed. Dean S. Gilliland, 262-281. Dallas: Word Publishing, 1989.	Chinese culture is not homogeneous. It is a complex system, consisting of various traits and themes. This present discussion, therefore, is not meant to be exhaustive, nor do we intend to offer a comprehensive contextualized theology. Our purpose is to examine an important cultural trait, which is present in both high and folk cultures, in the light of biblical teaching, with a view to pointing to certain directions in a contextualized Chinese theology. We begin by tracing the roots and formulation of a Chinese cultural characteristic, in this case, ethical particularism (each ethical situation requires a particular approach in light of relationships and obligations) . Then we will discuss this cultural characteristic in action. Thirdly, we will attempt to examine what the Bible has to say of parallel concerns underlying this particular cultural trait. And finally, we will point out some practical implications for an "incarnation model" of a contextualized Chinese theology.
Tan, Kim-Sai. "Christian Alternatives to Ancestor Worship in Malaysia." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 219-224. Taichung, Taiwan: Asia Theological Association, 1985.	Ancestor worship is a very important issue among the five million Chinese who constitute 36% of the total population of Malaysia. Tan encourages Chinese Christians to ostensibly show more respect to their deceased ancestors, particularly at the funeral service, because they are often criticized by non-Christians for their disrespect and a lack of concern for their ancestors. At the funeral service, Tan maintains, a Christian should bow his head in a moment of prayer and meditation before the coffin without participating in heathen religious rituals. Christians must find ways of substituting ancestor worship rituals with Christian alternatives so that they can be more effective witnesses to non-Christians.
Tang, Edmund. "Shamanism and Minjung Theology in South Korea." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 165-74. Kampen, Netherlands: J. H. Kok, 1991.	Popular religions or popular religiosity is becoming more and more a central challenge to the emerging contextual theologies of the world, particularly in the so-called Third World. As we survey the emerging theologies of Asia, we can find an abundance of examples. In the Philippines, theologians have attempted to construct a Christology in terms of the Black Messiah of the popular Easter rites. Indian theologians have devoted an important amount of research to the popular devotions and processions which have attracted not only Christians but Hindus to their devotional practices. But it is in the "minjung theology" of South Korea and the "homeland theology" of Taiwan that we find the clearest examples of this shift in theological research. It could be very interesting to make a comparative study of the latter theologies, since both share similar societal structures, histories of colonization as well as a Presbyterian background. Unfortunately, the present stage of research does not permit such a study beyond general observations. In the following we shall limit ourselves only to the minjung theology which has made a very clear option to build its foundation on the shamanist undercurrent of Korean history.
Tano, Rodrigo D. "Theological Issues in the Philippine Context." Evangelical Review of Theology 19:4 (October 1995): 354-367.	After general introduction to contextual theology and the theological situation in the Philippines, the author presents several notable themes and issues in the development of a Filipino theology: the Filipino world view, understanding of Christ, sin, God, salvation, and socio-political issues (church and state, social justice and liberation).
Tano, Rodrigo D. "Toward an Evangelical Asian Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 49-76. Bangalore, India: Asia Theological Association, 1995.	Others before us have attempted to develop Asian theologies. These include Preman Niles, Kosuke Koyama, Choan-Seng Song, James Veitch and others in the conciliar movement. Among Asian evangelicals, Saphir Athyal and Bong Rin Ro have indicated some areas to be explored and issues to be faced. In this paper, I shall first discuss the nature, process, problems, and limitations of contextualization. Then I shall list and treat briefly some themes and issues which Asian evangelical theologians should deal with, in their effort to relate the Bible to the Asian context.
Tano, Rodrigo D. "Towards an Evangelical Asian Theology," Evangelical Review of Theology 7:1 (April 1983): 155-71.	Theological reflection is the search for the meaning of the present in the light of God's unchanging Word. That which distinguishes a particular type of theology is its method, themes and emphasis. It is in this sense that evangelicals in Asia can engage in theological reflection. The product of such an enterprise is a theology that must be biblically oriented and responsive to the issues and challenges posed by each situation in Asia. As a pilgrim and prophetic community, God's people in Asia must continually pursue the hermeneutical task of relating God's Word to the total context, discerning where the Spirit is leading and being alert to the burning issues of the day.
Taylor, Arch B. "Clash of Cultures--Japanese Polytheism vs. Biblical Monotheism." The Japan Christian Quarterly 48:3 (Summer 1982): 139-52.	It is sometimes said that Christianity is unsuitable for the Japanese because it is a "foreign" or a "Western" religion. Serious-minded Christians persist in the quest for "indigenization" and for means of communication appropriate for Japanese. But one cannot but believe that the more clearly Christianity is explained, the more obvious it will appear that there is a basic incompatibility between the Worldview by most Japanese and the Worldview of the Bible which is the indispensable foundation of the Christian faith. One way to demonstrate that incompatibility is to summarize the lecture "Two World Views" by the late Professor Ishida Eiichiro of Tokyo University. In broad strokes Ishida undertook to describe the two categories into which all the religions of humankind can be divided: the monotheistic world view represented by Judaism, Christianity, and Islam, and the polytheistic world view including all others.
Taylor, Richard W.; Chatterji, Saral Kumar; and Mabry, Hunter P., eds. Culture, Religion and Society: Essays in Honour of Richard W. Taylor, Bangalore: The Christian Institute for the Study of Religion & Society Bangalore, 1996.
Taylor, Richard W. "Christian Ashrams as a Style of Mission in India." International Review of Mission 68:271 (July 1979): 281-93.	Over the last fifty years, since the Jerusalem Conference in 1928 at least, Christian ashrams in India have been seen as a hopeful kind of institutional indigenization; a truly Indian expression of the Kingdom of God as opposed to the foreign idea of the Church introduced from the West; an honorable Christian association with Gandhian nationalism; a shrewd and cheap vehicle for evangelization; and a setting for Indian spirituality and locus for inter-faith dialogue. When I was asked to write an article on Christian ashrams in relation to the theme "mission without missions", I was unable to refuse because this is exactly what Christian ashrams were invented for in the early 1920s.
Terry, J. O. "Chronological Bible Storying to Tribal and Nomadic Peoples." International Journal of Frontier Missions 14:4 (Oct.-Dec. 1997): 167-172.	The storying approach puts faith in the Living Word to penetrate the tribal heart and change lives--and so learn to trust its inherent power.
Teruo, Kuribayashi. "Recovering Jesus for Outcasts in Japan: From a Theology of the Crown of Thorns." The Japan Christian Quarterly 58 (1992): 19-32.	The basic theme of this paper is the suffering and liberation of outcasts in Japan. the natural outgrowth of my belief that our theological task in contemporary Japan is to reflect critically on the liberating activity of God in the midst of oppression, taking as our focus the concrete socio-historical context of Japan's three million outcasts, the Burakumin. This paper, therefore, seeks to analyze the suffering and pain historically experienced by the Burakumin and to discuss their situation as it relates to the biblical theme of liberation. The sole purpose of such theological reflection is to articulate the meaning of God's redemptive work in the anguished communities of Japan, thus giving the Japanese outcasts to, understand that their striving for freedom is not only consistent with their legitimate desires and expectations as human beings but also is itself the central theme of Christian faith.
Thanzauva, K. "Evangelisation of the Poor: A Tribal Perspective." AETEI Journal 8:1 (Jan. - June 1995): 3-12.	Paper from a consultation on evangelization of the poor which focuses on India, describing the poor and Christian attempts at evangelism among them.
Thomas, V. P. "The Indian Christian Theology and its Identity." Religion and Society (Bangalore) 25 (1978): 26-33.	Indian Christian theology is in its infancy, but it is moving forward. Self-identity in theology is achieved when theology becomes one's own, rooted firmly in one's own cultural background. It should begin with questions asked by Indian people in their religious, philosophical, and socio-political context. Contextuality is the mark of a living theology. For the furtherance of this movement: 1) teachers in theological institutions should develop an Indian perspective in teaching; 2) the method of dialogue with Indian religions and religious leaders should be fostered. Theological teachers should take time for independent reflection on Christian faith and experience keeping in mind: a) The Indian religious and cultural context, and b) the socio-political struggles of the Indian people and their hopes for liberation.
Ting, Kuang-hsun. "Christian Theism: A Theology of Society." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 425-53. Quezon City, Philippines: New Day Publishers, 1976.	This remarkable piece of theological writing may be the latest of its kind from the China mainland. The author is President of' Nanking Theological College, the only remaining theological center in China, and former Bishop of the Shengkunghui (Anglican Church in China). This essay was his address to graduating seminarians on June 12, 1957. With forceful logic he answers the charge of the Communist that "religion is the opiate of the people," and skillfully turns the charge back upon the Marxian dogmatist. In the first place, Marx was quoting verbatim an English clergyman, Charles Kingsley, who had great sympathy for the down trodden working classes of nineteenth-century England! Thus, obviously, the 'Point of criticism is directed against "the religion of certain times and places or of certain persons, and not against religion itself." In the second place, while admittedly "belief In God sometimes becomes an opiate," we must also "consider how often refusal to believe in God becomes an opiate--how many men there have been who drugged themselves by a denial of God's existence."
Tirkey, Boniface. "The Advasis and an Inculturated Theology." Indian Missiological Review 7:2 (April 1985): 152-170.	Broad discussion on what inculturated theology involves with a case study of the community based evangelism program among the Advasis (of India).
Torrance, Alan. "Open Question to Those Engaged in the Development of an Asian Theology: The Enquiries of a Theological Immigrant." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 54-59. Singapore: ATESEA, 1993.	Asks a series of questions about Asian theology to stimulate further reflection. The first series of questions may possibly be regarded as leading questions which sought to pose the question of context. They may properly be taken as suggesting that contexts are diverse and different, that we should not impose some collective common denominator on the whole (be it defining all Asian theology as liberation theology or narrative theology). 1a) What is Asian theology? 1b) Is Asian theology to be conceived essentially as 'narrative theology'? 1c) Should we talk about Asian theology or Asian theologies? 1d) How far is Asian theology a reaction to an imperialistic attitude adopted in the centers of learning in the West to all that happens beyond the horizons or Europe? 1e) Is Asian theology perhaps a collective expression for a whole variety of forms of serious and interactive theological engagement with questions posed within the very diverse cultures, histories and socio-economic contexts that define the peoples of Asia? 2) My second question is: What is the Text of Asian theology? 3) This leads to my final question: Who is Jesus Christ for Asian theology?
Tridarmanto, Yusak. "Using Folklore as a Way of Doing Theology." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 12-23. Singapore: ATESEA, 1993.	p until now Christian people in Indonesia, especially on Java, are sometimes still accused of practicing Dutch religion. This is primarily because Christianity in Java is impressed with a very strong western influence. AS we have realized that this is not the right way of expressing our Christianity, we see the importance of seeking a Javanese way of manifesting our Christianity. This can be effectively exercised if we first of all have a theological basis for doing that. Therefore, doing theology in a Javanese way is seen as an urgent need. Among many Javanese ways of doing theology, in this particular time, I would like to concentrate on using folklore as a way of doing theology. I choose folklore because it is understood as a very important element of the Indonesian culture which contains worthwhile values which need to be protected.
Tsuneaki, Kato. "Preaching of the Gospel in the Japan Protestant Church, Part I" The Japan Christian Quarterly 49:3 (Summer 1983): 171-76.	Historical and contemporary survey and critique of preaching styles and issues in Japanese Protestant churches. Common features of sermons during the Meiji era: 1) sermons are biblical; 2) sermons are personal; 3) bushido (Japanese samurai ethical code of behavior) influence was great; and 4) sermons were typically evangelistic in tone.
Tsuneaki, Kato. "Preaching of the Gospel in the Japan Protestant Church, Part II" The Japan Christian Quarterly 49:4 (Fall 1983): 169-74.	Continuation of historical and contemporary survey and critique of preaching styles and issues in contemporary Japanese Protestant churches.
van Lin, J. "Christology and Christologies in India--An Introduction." Exchange 14 (December 1985): 1-30.	Overviews history of Christianity in India, Christologies in formation, and movement towards a comprehensive Indian Christology from an ecumenical perspective.
Vermander, Benoit. "Theologizing in the Chinese Context." Studia Missionalia 45 (1996): 119-35.	First, I shall give some hints of what it means to do theology in a Chinese language and context. Afterwards, I shall divide my inquiry into three areas: the work that has been done for understanding anew theological concepts in accordance with a few basic Chinese notions; the attempts made for linking Chinese spiritual traditions with the theological discourse; and the way the salvation history is narrated with regard to the Chinese historical experience.
Wang, Hsien Chih. "Some Perspectives on Homeland Theology in the Taiwanese Context." In Frontiers in Asian Christian Theology: Emerging Trends, ed. R. S. Sugirtharajah, 185-195. Maryknoll, NY: Orbis Books, 1994.
Want, Kuo Lily. "Ecclesiology and Women: A View from Taiwan." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 24-32. Maryknoll, NY: Orbis Books, 1990.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First I shall describe the position of women in the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall include women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. Then I shall consider the early church as described in the New Testament, both in its qualities and in its structure. "How did women belong?" shall be the question I shall try to answer in the next section. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
Weerasingha, Tissa. "A Critique of Theology from Buddhist Cultures." In Biblical Theology in Asia, ed. Ken Gnanakan, 211-36. Bangalore, India: Asia Theological Association, 1995.	While ecumenical theology, at varying levels of strength, has dominated the Asian scene, evangelical theology in Buddhist cultures is unfortunately still in its infancy. Hopefully, this conference will stimulate further exploration by evangelical theologians from a variety of perspectives including that of Buddhist cultures. In the first section of this paper, I shall survey four current trends in theology found in Buddhist cultures. While this is not intended to be a comprehensive analysis, it is sufficient for the evaluation that follows. In the second section, some elements of an emerging theology in Buddhist cultures are discussed. In the last section, the relationships between, theology, mission and church growth are examined.
Weifan, Wang. "Changes in Theological Thinking in the Church in China." Chinese Theological Review 2 (1985): 30-37.	Reviews issues in which the theological reflections in the Chinese church have changed over the past thirty years (since Mao took over China). Focal issues discussed are suffering and spirituality in light of the Chinese church's experiences during those thirty years. Reprinted from Nanjing Theological Review (1985).
Weifan, Wang. "Chinese Theology and Its Cultural Sources." Chinese Theological Review 11:2(1995): 76-84.	The philosophical foundations of the spirit of the Chinese people are made up of an ongoing dynamism, an unceasing creativity and a constant striving for renewal. The two concepts ji ji and wei ji are the theme of this preface and it is against this background that my discussion unfolds: to what extent has there been a fusion between Chinese theology and traditional culture and where are further efforts required. My aim is both to undertake a retrospective and summation, and to look forward to what the future holds.
Weifan, Wang. "Chinese Traditional Culture and its Influence on Chinese Theological Reflection." Chinese Theological Review 13 (1997): 8-18.	If we were to summarize theological thinking in China since the Tang dynasty, we could say that by and large, no theologian was unmarked by Chinese culture. Understandably, some complemented the culture, especially in the question of original sin and salvation. My paper will attempt to introduce how Chinese traditional culture influenced Chinese theological reflection. I will consider these points: 1) Unceasing generation and eternal return; 2) steadfast action and sincere devotion; and 3) everlasting spirit and universal love.
Weifan, Wang. "The Pattern and Pilgrimage of Chinese Theology." Chinese Theological Review 6 (1990): 30-54.	Chinese theological reflection can be divided into three chronological periods, and there are both continuities and discontinuities. We can trace the pattern of a theology with Chinese characteristics linking. each period to the others, but more importantly, we can discover running through this pattern the guidance, protection, love and grace which God has continually granted to the Chinese church in the course of its seventy year pilgrimage. Reprinted from Nanjing Theological Review 1991.
Wilfred, Felix. "Popular Religion and Asian Contextual Theologizing." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 146-157. Kampen, Netherlands: J. H. Kok, 1991.	One of the significant cultural phenomena we are witnessing today an over the world is the conversion to the small, the micro, the periphery as a result of disillusionments with the macro, the large, the grand--be it political and economic systems or ideologies, theories and institutions--regarding their capability to answer the pressing problems and issues of humankind. The attention which popular religion has gained in the past few years--partly in the context of liberation theology--in contradistinction to official, institutionalized religion is an expression, at the religious level, of this general phenomenon. Against this general background, I wish to offer a few reflections on the experience of popular religion among our neighbors of other faiths. This experience can be a rich source for Asian theologizing; it also represents a challenge to traditional theology, its orientation and approach. This paper does not pretend to be comprehensive; it reflects on a few selected issues and areas related to popular religious experience.
Wilson, Henry S. "One Faith and Several Theologies: A Plea for Contextualization." Bangalore Theological Forum 26:2(June 1994): 59-69.	With the introduction of discussion on contextualisation, the challenge of rethinking and rearticulation is now extended to all areas of the globe. The author elaborates on this issue further through these headings: 1) challenge to the claim of universality, 2) communication through the model of incarnation and 3) affirming the gift of pluralism.
Wilson, John D. "What It Takes to Reach People in Oral Cultures." Evangelical Missions Quarterly 27:2 (April 1991): 154-58.	If it is right to communicate the gospel in the vernacular, and if it is right to use other culturally appropriate means to ensure that the gospel is understood and applied within a society, then it is important to appreciate oral skills and to use the attributes and capabilities of people in an oral culture. But Christian missionaries, particularly evangelical Protestants, have entered oral cultures with some assumptions about Scripture as a book. We need, therefore, to understand the nature and function of oral skills and media, and evaluate their potential and validity for the communication of scriptural truth.
Wingeier, Douglas E. "Singapore: A Kaleidoscope of Leadership Patterns." Asia Journal of Theology 10:1 (1996): 168-197.	Explores models of leadership seen in political and church realms based on personal observations and 50 interviews.
Wisley, Tom N. "Towards a Dynamic Indigenous Church." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 207-25. Pasadena, CA: William Carey Library, 1979.	Wisley sees the dynamic equivalence model as a means for contrasting two Southeast Asian church organizations established through the overseas ministries of an American based denominational group. He compares churches in two different cultural milieus (Cambodia and Thailand). These two church groups are the product of vigorous implementation of the Venn three-self formula. He concludes that the goal should be "dynamic indigeneity" rather than "mere indigeneity." His frame of reference for this conclusion is the dynamic equivalence model.
Xulie, Yang. "Glimpses of Doing Theology in China." The East Asia Journal of Theology 1:1 (1983): 94-103.	Doing theology in China today involves the reality of class struggles and the ways religion is treated in China.
Yan, Zhang. "The Indigenization of Chinese Christianity." Chinese Theological Review 11:1 (1995): 61-64.	Although there is considerable history behind the dissemination of Christianity in China, Christianity still hasn't really put down any deep roots into Chinese culture. Why is this? This writer believes that the indigenization of Chinese Christianity is a key issue. There are at least two kinds of challenges facing the Church in China: the first is, how can our pastoral workers, and the staff and students of the theological seminaries deepen their own cultural understanding to seek bases for dialogue? The second is, how to lead these "Chinese Nicodemuses," currently outside the Church, into the fold and back to a shepherd? These are the challenges facing the Church in China at the present time. They are also crucial for the indigenization' of Christianity in China. Reprinted from Nanjing Theological Review (1995).
Yeow, Choo Lak, ed. Doing Theology and People's Movements in Asia. Singapore: ATESEA, 1986.
Yeow, Choo Lak, ed. Doing Theology with Asian Resources. Singapore: ATESEA, 1993.
Yeow, Choo Lak, ed. Doing Theology with God's Purpose in Asia. Singapore: ATESEA, 1990.
Yeow, Choo Lak, ed. Doing Theology with Religions of Asia. Singapore Republic of Singapore: ATESEA, 1987.
Yi-Fan, Shen. "How New China Helps Christians Think Anew Theologically." In A New Beginning, ed. Theresa Chu and Christopher Lind, 52-56. Montreal: Canada China Programme, 1983.	New theological insights on the part of the Chinese Christians are not the outcome of abstract contemplation in our studies, but are the result of the "praxis" of the Chinese Christians bearing and testing our faith in New China, especially of the "praxis" of the Three-Self Patriotic Movement. In the course of our participating in the Three-Self Movement, some basic doctrines of our faith and some basic theological theses seem to throw new light upon us and help us to know many more things about Christ which seemed to be unknown to us before. For all these, we are thankful to God, and are willing to share with our friends here. Explored are the areas of incarnation, grace and witness, resurrection and ascension, and eschatology.
Yifan, Shen. "Confucian Thought and Theological Reflection in China Today." Ching Feng 31:2 (August 1988): 166-76.	The church in New China is faced with an important theological task, that is, how to make theology indigenous, contextualized, and attuned with the people's life. Today, in our discussion on indigenization, we must penetrate into the deeper layers of Confucian thought, discovering those elements of lasting value, whereby Christian beliefs, [seen] through the excellent cultural tradition of China, can be better understood by, and more acceptable to, the Chinese masses.
Yifan, Shen. "Theological Reflection in the Chinese Church." Chinese Theological Review 4 (1988): 22-31.	Theological reflection cannot escape from the actual situation in which it finds itself, which is to say that any theological reflection is also contextualized reflection. It is important for Chinese theological thought to absorb the best of Chinese traditional culture. But more important is the way in which Chinese theological thought should respond to the tremendous political, social, economic and cultural changes that have taken place in contemporary China. This article reflects on several of these changes. Reprinted from Hong Kong Christian Council's Message (1988).
Yoo, Boo Woong. "Response to Korean Shamanism by the Pentecostal Church." International Review of Mission 75:297 (January 1986): 70-74.	The characteristics that Koreans have developed in the practice of Shamanism are fatalism, moral indifference, self-centred interest, escapism, and also fanaticism in its ceremonial rites. Two factors should be noted, however. First, the beliefs of Shamanism have enabled Koreans to comprehend more easily the references in Christianity to the idea of God, to evil in the world, to heaven and hell, and to benevolent and evil spirits. Second, the above characteristics, developed through belief in Shamanism, greatly affected the Korean appropriation and expression of Christianity, through revival and Pentecostal enthusiasm And an other-worldly orientation. All of the Protestant churches have had a critical attitude toward Shamanism, but most of them are influenced by it to a greater or lesser extent. In my understanding, the Pentecostal church has a structure and world view very similar to that of Shamanism.
Yoshimasa, Ikegami. "Okinawan Shamanism and Charismatic Christianity." The Japan Christian Quarterly 59 (1993): 69-78.	This paper presents finding of intensive field research on a charismatic Christian church named the Okinawa Christian Evangelical Center. It began in the mid-1970s as a small Brethren meeting with just a few participants, but in less than twenty years it recorded the baptism of nearly 1,500 people. In the 1980s alone, OCEC is the church that baptized the largest number of people in Okinawa Prefecture. The concrete activities observed in this church will be explained as one typical example of the reorganization of a religious meaning system as individuals search for effective solutions to the new demands of modern urban life. It will be shown that these demands emerge from the struggle between the indigenous shamanistic, religion and the various features of modern industrial society that are rapidly becoming a part of life in Okinawa.
Young, Richard Fox. "The 'Christ' of the Japanese New Religions." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 115-33. Lewiston, NY: Edwin Mellen Press, 1995.	Those of us in Japan who want self-consciously to be centered on Jesus Christ as our "unwobbling pivot" are surrounded by many individuals who also know his name, are fascinated by it, are drawn to it, even revere and cherish it, but do not call themselves Christians. I refer not to "anonymous" Christians, who abide by the law inscribed on their hearts, or to the "unchurched," who regard Christ highly but consider being with Christians a frightful bore, or even to those who in diverse ways outside the ordinary means of grace prostrate themselves in admiration before Jesus Christ. I refer instead to the not numerically insignificant members of those New Religions (shinshukyo) in which Jesus Christ has been accorded at least a niche and often even a prominent position. My intention here will be to sort through the varied data of this extraecclesial Japanese Christ, primarily to indicate some of the principles that govern how he has been integrated into certain preexisting patterns of indigenous belief. Considering the complexity of the subject, I will have to leave it loosely tied together by offering in conclusion some rudimentary theological and evaluative observations on what to make of this phenomenon.
Younghak, Hyun. "The Cripple's Dance and Minjung Theology." Ching Feng 28:1 (March 1985): 30-35.	Beggars are looked down on in Korean culture, and crippled beggars engage in dance to entertain and have people contribute to their needs. As a child the author used to ridicule the cripple's dance, but now see them as valid expressions of the minjung enacting their own tragedies of deformity and celebration intermingled, which compels us to recognize and respect their humanity.

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