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.

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