Biblio Format	Annotation
Abogunrin, S. O. "The Total Adequacy of Christ in the African Context." Ogbomoso Journal of Theology 1 (January 1986): 9-16.	The church in Africa today is concerned about indigenization and contextualization It needs to be equally concerned about the dangerous heresies of syncretism, of the direct and indirect denial of the uniqueness, power and adequacy of Christ, and of the denial of the completeness of our salvation in him and through him. The question of the uniqueness and total adequacy of Jesus Christ is given emphasis in every New Testament book. For reasons of space and relevance, however, we shall limit this discussion to two passages in Colossians (1:13-23; 2:8-3:5). The aim of this article is to examine the Colossian heresy and see how it relates to Christianity in Africa, with particular reference to the uniqueness of Christ, his conquest of principalities and powers and the fulness of the salvation provided for man once and for all by God through Christ's atoning death and resurrection.
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.
Akinade, Akintunde E. "'Who Do You Say that I Am?' An Assessment of Some Christological Constructs in Africa." Asia Journal of Theology 9:1 (1995): 181-200.	Christological reflection with what Jesus can do and what Jesus is doing within the African context, built on the presupposition of the necessity of examining both liberative and oppressive dimensions of Nigeria's Christian past.
Amoah, Elizabeth and Oduyoye, Mercy Amba. "The Christ for African 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, 35-46. Maryknoll, NY: Orbis Books, 1988.	"Christology" is a familiar word among Christian theologians and one that is quite able to stand by itself and be explicated as a theological issue and concept. The curiosity that arises-if any-will be in relation to the word "women" and the conjunction "and." The import of the conjunction is to my mind that of a question, which could be stated in various ways: What have women to do with the concept of Christology? What do women say about Christology? Is there such a thing as a women's Christology? Do the traditional statements of Christology take into account women's experience of life? What we shall do here is to share some thoughts on the Christ from the perspective of African women. To do this, however, it is undoubtedly of use and interest to begin with what African men say about Christ, since they have dominated the field of written theology. This will necessitate taking a look at scriptures and church history, alongside African Christianity and traditional religions, before coming to what the women of Africa wish to say about Christ.
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.
Bediako, Kwame. "Biblical Christologies in the Context of African Traditional Religions." 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, 81-122. Grand Rapids: Eerdmans, 1984.	A survey of the issues raised for Christian mission and dialogue with African traditional religions, for developing our understanding and presentation of Jesus, especially examining the understanding of Jesus in relation to the Ancestors and the African concept of Kingship. The writer appeals for a fresh approach to proclaiming Christ amidst African religions, since previous proclamation suffered from disregard of African religion and an inadequate apprehension of the Good News by the missionaries.
Bediako, Kwame. "How is Jesus Christ Lord? Aspects of an Evangelical Christian Apologetics in the Context of African Religious Pluralism." Exchange 25:1 (January 1996): 27-42.	Explores the evangelicals as they sojourn with the serious grappling with ATRs.
Bediako, Kwame. "Jesus in African Culture: A Ghanaian Perspective." In Emerging Voices in Global Christian Theology, ed. William A. Dyrness, 93-121. Grand Rapids: Zondervan, 1994.	Bediako's article takes its starting point from the theological meaning of his Akan cultural practices. In the light of this setting he turns his attention to the theological tradition of Christianity, especially the meaning of Christ's incarnation. He begins with an innocuous question: What does it mean to call Jesus the universal savior? But then he goes on to put an important twist on this confession: what now does it mean to call this universal savior, the savior of the African world? The question becomes more pressing in the light of the fact that the teaching of this Jesus in Africa has all too often not touched the African reality. These considerations bring us near the heart of the problem that he maintains confronts us now: how to understand Christ authentically in the African world.
Bediako, Kwame. "Jesus in African Culture." Evangelical Review of Theology 17:1 (January 1993): 54-64.	The author, a Ghanian of the Akan clan, struggles with his identity as an African and as a Christian and how he relates the gospel to the traditional beliefs and values of his people. He explores two areas: Jesus 'our Savior' who reigns over the spiritual realm and secondly, the relation of Jesus Christ to God (Onyame), creator and sustainer of the universe and to the ancestors. He argues that the rapid spread of Christianity among societies with primal religious systems occurs because Africans find in Jesus Christ the reality and spiritual experience that meets the needs and fears of their traditional religious beliefs and practices. He is careful to show that the gospel judges those elements of primal faith that are contrary to biblical revelation, replaces others and points to the 'new story' of the incarnation, crucifixion and resurrection of Jesus Christ. He shows the importance of the Epistle to the Hebrews as a bridge to the knowledge of salvation in Christ.
Boshoff, Carel. "Christ in Black Theology." Missionalia 9:3 (November 1981): 107-25.	To concentrate on the Christology of Black Theology we need a clear vision of the situation in which Black Theology functions, the character of theology from a Black Theological viewpoint and finally the position of Christ in that structure. At the end we should make an effort to identify the hermeneutics of Black Theology and evaluate it in the light of Scripture.
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.
Branson, Mark Lau and Padilla, C. René, eds. Conflict and Context: Hermeneutics in the Americas, Grand Rapids: Eerdmans, 1986.
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.
Cook, David. "Significant Trends in Christology in Western Scholarly Debate." 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, 251-76. Grand Rapids: Eerdmans, 1984.	An examination of how the forces of secularization, pluralism, and relativism condition Christology in the British context with a critical analysis of "The Myth of God Incarnate" and "Spirit-Christology" in the work of Geoffrey Lampe. The paper highlights the dangers of allowing our context to control our Christological understanding in an uncritical way.
Cook, Michael L. "Jesus from the Other Side of History: Christology in Latin America." Theological Studies 44 (1983): 258-287.	Is a Christology indigenous to Latin America possible? The response involves three considerations: 1) What are the methodological claims being made by liberation theologians in Latin America? 2) Are the results produced so far in Christology, especially by L. Boff and J. Sobrino, commensurate with the methodological claims? 3) If not, as the author believes, what would be the conditions for the possibility of a Christology truly indigenous to Latin America? such a possibility is seen to reside in the development of two movements in Latin America: the authentic retrieval of popular religiosity and its critical appropriation in popular Christian communities.
Costa, Ruy O., ed. One Faith, Many Cultures: Inculturation, Indigenization, and Contextualization, Maryknoll, NY: Orbis Books, 1988.
Costas, Orlando E. "Proclaiming Christ in the Two Thirds World." 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, 1-11. Grand Rapids: Eerdmans, 1984.	We are hard pressed to recognize the face of Jesus Christ as described in the New Testament among the presentations of Christ in the Two Thirds World. Cultural imperialism and the cultural reaction that an oppressive experience provokes have produced distorted reproductions of Christ. A new focus is emerging within the Two Thirds World on the historical Jesus and the active presence of Christ among the struggles of the poor, the powerless, and the oppressed. This new reflection will be of profound importance for faithful evangelism in the next decade.
Costas, Orlando E. "Proclaiming Christ in the Two-Thirds World." Theological Fraternity Bulletin (1982:3): 1-10.	Without being exhaustive, this article outlines several aspects of the Christological problem embedded in the proclamation of the Gospel throughout the Two-Thirds World. This problem affects the entire life and mission of the church, the ethical behavior of Christians in the world and indeed the totality of our Christian faith.
Cummings, George. "Who Do You Say That I Am? A North American Minority Answer to the Christological Question." 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, 217-36. Grand Rapids: Eerdmans, 1984.	Christological reflection in the early church arose as the early church attempted to discern the meaning of Jesus Christ for their lives. Any contemporary attempt to do Christological reflection must consider the biblical record, the dogmas of the historical churches, and the living presence of Jesus Christ in the lives of Christians as Christology. Black and Hispanic-American Christians have come to understand that Jesus Christ is the one who, delivers them from all oppression-spiritual, social, political, economical, and cultural. They understand the fundamental message of the gospel to be that the God of freedom has acted on their behalf, through the life, death, and resurrection of Jesus Christ. Any overemphasis on any one aspect of Jesus Christ distorts the gospel. Christology is, therefore, challenged to be holistically true to Jesus Christ.
Daneel, Marthinus L. "Towards a Theologia Africana? The Contribution of Independent Churches to African Theology." Missionalia 12:2 (August 1984): 64-89.	It would be impossible to qualify in full the nature of the positive contribution of the Independent Churches to universal theology in the course of a single conference paper. The focal point of this paper is to highlight their significance for a theologia africana in terms of their approach to the African traditional world view and religion. For in their own way they are evolving a relevant theology of religions, not in written form but preached out and enacted in symbolic ritual. Their religious life in itself represents a rudimentary and unsophisticated, yet in many respects original and genuine process of contextualisation. They create the kind of context in which dialogue and confrontation between the Christian message and traditional religion takes place consistently. I shall first of all attempt to qualify the process of dialogue and then reflect on a few of the implications for a contextualised concept of God and particularly for a relevant Christology, which, after all, represents the heartbeat of all Christian theology.
de Carvalho, Emilio J. M. "What Do the Africans Say That Jesus Christ Is?" Africa Theological Journal 10:2 (1981): 17-25.	The great variety of African, expressions of Christian faith allows us to answer this question dogmatically. The experience of the Africans that "offered their hands, i.e., themselves, to Christianity" by means of the missionaries, varies from people to people. But there is a common basis. It is from this encounter between the African religion and Christianity and also vice versa, that "an African experience" of the Jesus Christ of the Bible came about. There arose what James H. Cone calls "a different African option," an, indigenous theological thought, an answer of the black African People to the revelation, of God in Jesus Christ. The Word became flesh also in the African situation and dwelled among us!
de Carvalho, Emilio J. M. "Who is Jesus Christ for Africa Today?" Africa Theological Journal 10:1 (1981): 27-36.	This paper is just a small essay; an effort to gather some of the experiences around this Jesus, who is at the same time God's revelation of the African religion and Christianity. It is an attempt to draw an outline of the complex and many-sided African testimony of this Jesus Christ taught by the Church, and to appreciate the consequences of this "encounter of Africa with God in Jesus Christ."
Duquoc, Christian; Samanes, Casiano Floristán; and Gardiner, James Aitken, eds. Christian Identity, Edinburgh: T. &T. Clark, 1988.
Dwane, Sigqibo. "Christology in the Third World." Journal of Theology for Southern Africa 21 (December 1977): 3-12.	In the West, theology has to cope with a situation in which, for very many people, life has gone out of every thing said or done in the name of transcendent reality. The task of theology in that situation is to help people to recover the sense of purpose and mystery in the universe. By contrast, theology in the Third World is seeking to make Christianity come home to a religious situation which is throbbing with vitality, and is awaiting the real Christ as its hope of fulfillment. So people in the developing world also have to attend to the humanity of Jesus, who has become a vital concern to them as the demand becomes pressing to meet him face to face, and not via the perspective of an alien culture and alien thought patterns. This article explores the issues involved in fleshing out this need.
Ekeya, Bette. "The Christ Experience of African Women Doing Theology." 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, 178-83. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	A Christological methodology of "doing theology" may be understood to mean the ways in which knowledge of God and the Divine will for humankind and the universe are revealed in the person and mission of Jesus Christ; and how, since this revelation was given to Africa, the African women in particular have accepted and continue to accept and proclaim the message of salvation which Jesus Christ is and should be in their lives and in the lives of those persons with whom they interact daily. It is essential first of all to speak of how Jesus Christ is known to the African woman. Who is Jesus Christ to the multi-cultured variety of cultural experiences and dimensions: from the very traditional to the ultra-modern. Perhaps it is better to speak first of the religious milieu in which the African woman was before Christ was introduced and preached to her.
England, John C. and Patmury, Joseph, eds. Doing Theology with the Festivals and Customs of Asia, Singapore: ATESEA, 1994.
Entz, Loren. "Challenges to Abou's Jesus." Evangelical Missions Quarterly 22:1 (January 1986): 46-50.	Christ's power over the forces of darkness have been vividly demonstrated in the life of a former Muslim sorcerer. This article presents his story and the challenges he has faced since coming to Christ.
Escobar, Samuel. "The Search for a Missiological Christology in Latin America." In Emerging Voices in Global Christian Theology, ed. William A. Dyrness, 199-227. Grand Rapids: Zondervan, 1994.	Escobar's discussion not only serves as an important history of recent evangelical theology (his notes provide what is probably the best recent bibliography of evangelical writing on Latin America), but he points out the direction that this theology will be likely to take. Justice, poverty, oppression, and liberation, he notes, are not incidental themes which liberationists have discovered, but they are themes that "cannot be separated from the core of God's self-revelation in Jesus Christ." And they will be central to the task that Escobar calls us to: the development of a missiological Christology.
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. "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.
Gaquare, Joe. "Indigenisation as Incarnation: The Concept of Melanesian Christ." In Christ in Melanesia, Point Series, ed. James Knight, 146-65. Goroka, Papua New Guinea: Melanesian Institute for Pastoral and Socio-Economic Service, 1977.	Christianity came to the Solomon. Islands with Western civilization. Political colonizers and missionaries arrived about the same time. Thus Christianity has been seen and accused as the colonizing race's religion. Certain local people saw Christianity as identical to Western imperialism. Although Christianity has done a lot to reform Melanesian society, certain people are now questioning its destructive orientation in relation to culture. The author believes that Christianity is a universal religion. Therefore, it must not be identified as "the white man's religion." In this paper he argues that Christ is the Melanesian Christ. Christ was in the Solomon Islands before any white men ever landed. The author is also sad to see that the core of Christianity does not seem to sink down into the inner beings of his own people. He discovered that to some people Christ remained a "foreign Christ. " Christ is rather abstract and remote. By advocating the concept of a Melanesian Christ, he suggests a pastoral concern. His aim is. to try and help people see Christ as a Melanesian--the ideal Melanesian. Thus the paper is apologetic and pastoral in emphasis.
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.
Garcia, Sixto J. "Further Reflections on the Christology and Ecclesiology of Small Ecclesial Communities." In Small Christian Communities: Imagining Future Church, ed. Robert S. Pelton, 27-34. South Bend: University of Notre Dame Press, 1997.	These reflections are meant to be a meditation on small Christian communities. 1 will draw from my own experience with and within small Christian communities as they celebrate and minister in South Florida and, more specifically, within the Diocese of Palm Beach. I choose to keep this concrete experience of SCCs in my diocese as my constant source of theological qualification and critique, since I feel that general theological reflections always need specific historical grounding to be true and vitally authentic. I propose to look at three particular aspects of the SCCs: First, I would like to meditate on the role of the trained theologian active within the SCCs. Second, I intend to look at the SCCs as the privileged place for a fully experienced kenotic Christology. Third, I will attempt to argue that the kenotic identity of the SCCs will challenge the present and future Church to be a kenotic Church--more than that it will summon the Church to realize that she can only be Church as kenotic, suffering, servant Church.
Gibbs, Philip. "Akali Andake: Reflections on Engan Christology." Catalyst 24:1 (1994): 27-42.	Deals with the question "Who is Christ for the Enga?" The author presents a brief survey of academic efforts in this field and suggests the use of lived faith of the people (prayers, songs, dreams, movements, and testimonies) as the starting point. The Jesus envisioned by the Enga is compared with the Jesus of history.
Goba, Bonganjalo. "Three Christological Models in Third World Theology." Theologia Evangelica 15:2 (1982): 60-67.	In this brief essay I want to explore three christological models in third world theology. Such a topic can only be understood within the context of third world theology as a whole. Before we move on to discuss these three christological models, let us then examine briefly some of the issues emerging from third world theology. Third world theology has been described as doing theology from the 'underside of History'. It is an attempt by third world theologians to articulate a theology which reflects their struggle against the ongoing forces of Western imperialism which continue to foster economic, political and cultural oppression in their respective countries. This theology today is promoted mainly by the Ecumenical Association of Third World Theologians which has members also in Southern Africa. This essay was inspired by some of the issues which were raised at the New Delhi Conference which I attended last year,
Gutierrez, Rolando. "Christology and Pastoral Action in Latin America." 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, 59-80. Grand Rapids: Eerdmans, 1984.	Beliefs about Christ associated with conquest and colonialism have passed into popular religiosity in Latin America. They undermine the notion of the Christian as a "being-of-the-Kingdom" and weaken the life of the local church as a testimony of faith. They promote the geographical extension of the church and festivals of empty religiosity. Christology in Latin America has thus been used to legitimize conquest, to model the metropolis, and to justify political independence from other countries. Study of the Bible in the power of the Spirit and Christian obedience in mission-restoring relationships is necessary to recover this life as "being-in-the-Kingdom."
Hearne, Brian. "Christology is Basic to Inculturation." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 89-96. Kenya: AMECEA Gaba Publications, 1990.	Any talk (or action!) about "inculturating" the Christian faith, must be seen in the fight of the mystery of Jesus Christ, and not just as efforts to make a system or an institution more "meaningful' to people of different cultures. Christology is at the very heart of any theology of inculturation It may, therefore, be useful to offer some tentative reflections on this point in a study devoted to the topic of "inculturation". A good starting-point may be to contrast two famous papal sayings about the Church in Africa. In 1969, in Kampala, Paul VI told the African Bishops: "You may, and you must have an African Christianity!". In 1980, in Nairobi, Pope John Paul 11 told the Kenyan Bishops: "Not only is Christianity relevant to Africa, but Christ, in his members, is himself African!" It is no accident that Pope John Paul II's deep sense of the mystery of the person of Christ (expressed so well in his first encyclical, "Redemptor Hominis", for example) should lead him to a more personal--in the sense of centered on the person of Christ--expression of what Pope Paul VI had said. His statement, in particular, has the most far-reaching consequences for a theology and practice of inculturation, and most of this short article Will simply be an attempt at elucidating the Christology, that seems to lie behind this dramatic statement.
Hellwig, Monika K. "Christologies Emerging from the Small Christian Communities." In Small Christian Communities: Imagining Future Church, ed. Robert S. Pelton, 27-34. South Bend: University of Notre Dame Press, 1997.	Hellwig gives a clear exposition of the general grounds for a theology arising from the small Christian communities: the primacy of praxis and the need for continuous reflection on experience. She also mentions the foundational principle of the hermeneutical privilege of the poor. Most of her paper, however, is devoted to the notion and implications of an ascending Christology, which she takes to be characteristic of the theological reflection of the small Christian communities.
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.
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.
Kambao, Lawrence. "Enga Christology." Catalyst 24:2 (1994): 32-49.	An attempt to portray Christ in terms of relevance to the Engan frame of thinking and believing. The article traces Engan titles (e.g., Kamongo, or Big Man; Tipoli, or Healer) to help the process.
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.
King, Fergus J. "Angels and Ancestors: A Basis for Christology?" Mission Studies 9:1 (1994): 10-26.	In his book Christian Origins, Christopher Rowland describes, as a feature of Inter-Testamental Judaism, the concept of the "angelic mediator," that is, of the righteous man ascended into heaven who intercedes for his people. In much African Traditional Religion, a similar role seems to be given the ancestors, whose continued existence in a metaphysical state which takes them "nearer to God" allows them to help their descendants on earth. The purpose of this paper is to give a brief overview of the concepts of "angelic mediators" and "ancestors" and to see whether or not these different beliefs share common features which could be applied to the development of local theologies.
Küster, Volker. "Images of Christ from Africa to Asia." Mission Studies 12:1 (1995): 95-112.	In interpreting contextual art as well as in dealing with contextual theology, mainly two questions become crucial: First, what is new about the iconographic transformation and the theological message? Second, which. criteria may be stipulated to judge whether this innovation represents a legitimate interpretation of the Christian faith or whether it is no more than a syncretistic mutation of it? In the following text I will trace the influence of Christianity on art in the Third World by means of images of Christ from Africa and Asia. As a secret guideline I take the thesis that in both cultures the portrayal of individual suffering is not present iconographically From the perspective of the history of religion this coincides with the observation that the idea of a suffering God is totally inconceivable. A crucified God was considered a foolishness already by the ancient Greeks, which stood at the beginning of the long way of the Christian faith through the cultures. How then are African and Asian artists visualizing the Jesus event?
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.
Levison, John R. and Pope-Levison, Priscilla. "The Use of the New Testament in Third World Christologies." Biblical Research 37 (1992): 32-46.	Emergent Christologies in Latin America, Asia, and Africa utilize the New Testament in innovative and diverse ways. Liberator, ancestor, and cosmic Christ, among others, represent a creative fusion between ancient biblical texts and contemporary contexts. The purpose of this paper is to analyze the use of the New Testament in the emerging contextual Christologies of Latin America, Asia, and Africa.
Magesa, Laurenti. "Christology, African Women and Ministry." The African Ecclesial Review (AFER) 38:1 (February 1996): 66-88.	Advocates that we move from sexist and racist Christologies as well as Christologies of power and domination to a Christology of love, justice and mercy founded on the meaning of the mission and ministry of Jesus which reflects the empirical experience of African women as feminist theologians everywhere, and in Africa, are saying and should lead to a critical appraisal of structures of ministry towards true unity and communion in the Church.
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.
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.
McCarthy, Caritas. "Christology from a Contemporary African Perspective." In Pluralism and Oppression: Theology in World Perspective. ed. Paul F. Knitter, 29-48. Lanham, MD: University Press of America, 1991.	This essay will survey the writings of African Christian theologians of the last two decades who have focused on the central mystery of Jesus Christ; it will trace their search for Christological resonances in traditional African themes, their proposals of models for expressing the mystery of Christ which arise out of African life and culture. Like all theological models used throughout Christian tradition, they only approximate the reality they are expressing, but they do so in a way that approximates African reality as it is lived, and they open up new images to the world church. This paper relies heavily not only on specialized studies, but also on recent surveys of African Christology, especially that of Raymond Moloney and of the volume Chemins de la christologie africaine. The contribution I bring to this study is my use of and reflection on current Christological studies during a recent experience in Nigeria of teaching Christology to African seminarians and young African sisters, and of sharing community life with the latter. These experiences, as well as the directing of retreats and workshops in which the mystery of Christ was central, enable me to affirm personally the richness of African traditional religious values which contemporary Africans bring to their experience of the mystery of Christ. These experiences also enable me to affirm the validity of models proposed by the authors used for this study.
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.
Migliore, Daniel L. "Christology in Context: The Doctrinal and Contextual Tasks of Christology Today." Interpretation 49 (1995): 242-254.	Christology today lives in the tension between continuity with the church's doctrinal tradition on the one hand and, on the other, openness to the new experiences and understandings of Christ arising out of the particular contexts of suffering and hope. In the past quarter century, there has been an unprecedented awakening of local or contextual Christologies that speak of Christ and salvation in strikingly new ways. These contextual Christologies are making a significant impact on all christological reflection. At the same time, the recent outpouring of works in systematic theology, ranging from single to multi volume works, is a sign of a deeply felt need to identify and affirm what binds all Christians together and to express this common faith in a full and coherent manner. These two concerns--the doctrinal concern for the unity of faith in Christ and the contextual concern for expressions of that faith appropriate to particular situations-stand in tension with each other, as every pastor can attest. But these concerns are not mutually exclusive; ecumenical christological doctrines and local Christologies can strengthen and correct each other in the task of theology and ministry today. In this essay, I will consider several contemporary efforts in Christology that refuse to choose between classical doctrines and contextual understandings. Whereas each effort manifests a commitment to do Christology in context, the intent is by no means to diminish the truth of the gospel of Jesus Christ. On the contrary, all these efforts aim to underscore in new ways the uniqueness of Christ's person and the universal significance of his saving work.
Musasiwa, Roy B. "The Finality of Jesus in Africa." Evangelical Review of Theology 17:1 (January 1993): 65-69.	Concludes that the existence of widespread syncretism in Africa reflects more poorly on how the gospel has been or is being ministered than on the people who are practicing syncretism. Jesus is indeed final. But we must minister in a way that makes our converts understand, appreciate and embrace his finality for their lives.
Mushete, Alphonse Ngindu. "The Figure of Jesus in African Theology." In Christian Identity, ed. Christian Duquoc, Casiano Floristán Samanes, and James Aitken Gardiner, 73-79. Edinburgh: T & T Clark, 1988.	Theology means questioning and thereby theology is universal. When questioning becomes question theology must turn contextual. Then it adopts a world view, the result of a group's encounters with its environment, which ordains common modes of reaction and action, of thinking and speaking, and of feeling and being. The contemporary term for all this is 'anthropology'. In this article I shall try to show that in Africa a Christology responsive to African history and culture is not only coming into being but developing. Four main topics are covered: 1. The vitality of African cultures and religions; 2. continuing domination; 3. the anthropological bases of African Christology; 4. Christological language.
Musk, Bill. "Encounter with Jesus in Popular Islam." Evangelical Review of Theology 10:3 (July 1986): 247-257.	Encounters with Jesus of a provincial, Egyptian Muslim provided in the introduction provokes an enquiry into the understanding which ordinary Muslims have of the Christians' Christ. How do Muslims see Jesus? Where in their cosmological map does he fit? Can a grasp of the view of Jesus in popular Islam help the Christian to communicate more understandingly and effectively with his Muslim neighbor. Our starting-point will be with the ordinary Muslim himself. The primary aim is to reconstruct a picture of the world as he looks out upon it, to comprehend his cosmological map. The second step will be to examine the place of Jesus in that cosmology. The final task will be to suggest a rationale for patterns of encounter between Jesus Christ and the ordinary Muslim.
Muzorewa, Gwinyai. "'Christ as Our Ancestor: Christology from an African Perspective' by Charles Nyamiti: A Review Essay." Africa Theological Journal 17:3 (1988): 255-64.	Because of, the importance of the subject of Christology for the Church in Africa today, where Christian Church membership is growing like wildlife, it deserves one more review in order to bring the subject into theological and dialogical focus, to which I now invite the reader. Let us devote our time to a discussion on Charles Nyamiti's quest for a Christology.
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.
Nazir Ali, Michael. "Christology in an Islamic Context." 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, 141-56. Grand Rapids: Eerdmans, 1984.	The paper concentrates on the Christology of Christians living in Islamic contexts but does not neglect Muslim views of Jesus Christ. The fundamental issue between Islam and Christianity is that God has become flesh and dwelt among us men. Much of the task of Christology in an Islamic context is to show the Muslim that the incarnation is not a contradiction. Terms which describe Jesus as the Word of God, the Truth, and the Spirit proceeding from the Father make a useful point of departure for talking about the person of Christ. The Muslim would be less offended by the language of procession than he is by the language of generation which is alien to his whole tradition. Christ's obedience is the most effective way to begin talking to the Muslim about the atonement, and his ethical teachings are a most important alternative to the Islamic system.
Nkwoka, A. O. "Jesus as Eldest Brother, (Okpara): An Igbo Paradigm for Christology in African Context." Asia Journal of Theology 5:1 (1991): 87-103.	This study is centered on the place of Okpara (God in the Igbo Bible) in Igbo life and culture and the Christological significance of the term to Igbo Christians.
Obaje, Yusufu Ameh. "Theocentric Christology as a Basis for a More Relevant Doctrine of Christ for the African Christian." Ogbomoso Journal of Theology 5 (December 1990: 1-7.	There is an ongoing search for more meaningful and more redemptive ways of confessing Christ in Africa today. This essay is an attempt to contribute to the ongoing quest for more relevant African Christian Christologies. It will be developed in the following order: First, there is a review of the present Christological situation of the African convert. This review will put the paper In a better position to outline, in its second area, the need for more relevant African Christian Christologies. The third section of the presentation is devoted to the development of the nature of theocentric Christology. This is followed, in the fourth place, by an attempt to point out some of the implications of. theocentric Christology for the African convert.
Okoye, James C. "Inculturation and Theology in Africa." Mission Studies 14:1/2 (1997): 64-83.	Defines inculturation from the Catholic perspective, surveys in historical outline the development on inculturation and development of African theology, describes general approaches to theology in the African setting, and explores two major themes in African theology: salvation and Christology,
Padilla, C. René. "Toward a Contextual Christology from Latin America." In Conflict and Context: Hermeneutics in the Americas, ed. by Mark Lau Branson and C. René Padilla, 81-91. Grand Rapids: Eerdmans, 1986.	This paper is a modest attempt to, outline a Christology that juxtaposes the historical Jesus, with the Latin American situation for the sake of "the obedience of faith." In the first section I will underline the importance of history in relation to Christology. I will then address myself to the most basic Christological question: Who was Jesus of Nazareth? Finally, I will discuss the relevance of this Christology, rooted in the canonical Gospels to thought and life in Latin America
Padilla, René. "Christology and Mission in the Two Thirds World." 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, 12-32. Grand Rapids: Eerdmans, 1984.	The images of Jesus Christ imported from the West into the Two Thirds World are inadequate for the life and mission of the church in situations of poverty and injustice. A search has begun for a Christology which will provide a basis for Christian action in contemporary society. Padilla gives a detailed summary and critical evaluation from an evangelical perspective of the contributions to this search by Jon Sobrino's "Christology at the Crossroads," Choan-Seng Song's "Third Eye Theology," and Albert Nolan's "Jesus Before Christianity." Their Christologies stress the historical nature of the Christian life and challenge us to commitment to Jesus Christ for the transformation of the world.
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.
Richard, Lucien. "Christology and the Needs for Limits: The Contextualization of Theology." In One Faith, Many Cultures: Inculturation, Indigenization, and Contextualization, ed. Ruy O. Costa, 51-70. Maryknoll, NY: Orbis Books, 1988.
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.
Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27:2 (1997): 160-76.	There is a strong need to have a clearer picture of 'grassroots' Christology, i.e. of how ordinary people understand the identity and meaning of Jesus Christ. The life and worship of the people of God is always an important formative factor in theological reconstruction. It is a necessary source for the theological task required in Africa today. The aim of the project outlined below is to make that source more readily accessible within the Malawian context. We may venture the confidence that, as Charles Nyamiti has written, 'Serious scientific research of (Christology) in African Christian communities would reveal authentically African Christologies from which all could profit in many ways." In order to make a small contribution to such I serious scientific research the present study has focused on popular Christology in northern Malawi. The contemporary experience of the Christian community appears to have attracted little in the way of systematic study. The present Christological inquiry may be regarded as an early foray into a field which, hopefully, will soon be occupied by a formidable regiment of well equipped scholars.
Rutschman, Laverne A. "Anabaptism and Liberation Theology." In Freedom and Discipleship, ed. Daniel S. Schipani, 51-65. New York: Orbis Books, 1989.	In order to study areas of interaction between Latin American liberation theology and radical Anabaptism, common concerns and interpretations as well as disagreements, it will be necessary to consider briefly certain characteristics of liberation thought. The bulk of this chapter is be devoted to a study of the interaction between liberation theology and Anabaptism in four areas: the source and nature of authority, the identification and role of the people of God in the liberation struggle, the place of Christology in Christian thought and action, and the question of final goals or eschatology.
Samuel, Vinay and Sugden, Chris. "Current Trends in Theology--A Third World Guide." (Part 2) Missionalia 10:3 (November 1982): 106-12.	Reflections on the encounter of theology and the contemporary world from the Indian context. Part 2 deals with foundational topics which have emerged as major areas for reexamination in light of the challenges presented in part 1. These topics are salvation, ecclesiology, and Christology.
Sarpong, Peter K. "Asante Christology." Studia Missionalia 45 (1996): 189-206.	Asante Christology combines in Jesus, in a superlative way, all the qualities of all the good ancestors and, for that matter, human beings, but he is all that in a way that we can simply not imagine. The name Jesus indicates a person with whom human beings may enter into covenant or communion in any place and at any time, one who is supreme, superlatively great, unsurpassable in majesty, excellent in attributes, stable, unchanging, constant, reliable, one who is truthful, all-knowing, one whose goodness is inexhaustible, one who has no enemies--the greatest possible ancestor imaginable.
Savage, Peter F. "The 'Doing of Theology' in a Latin American Context." TSF Bulletin 5:4 (1982): 2-8.	Key issues in Latin America which evangelical theologians face include: 1) developing a hermeneutical approach and posture in the 20th century, 2) God, his Kingdom, and History; 3) the poor as sociological fact or hermeneutical key? 4) sin as an outdated concept or personal as well as structural; 5) liberation as salvation from what and to what? 6) the new humanity in Christ Jesus; 7) Who is Jesus; 8) the nature of the Church; 9) the church and the state; and 10) the global village.
Schoffeleers, Matthew. "Folk Christology in Africa: The Dialectics of the Nganga Paradigm." Journal of Religion in Africa 19:2 (1989): 157-83.	The article discusses the question why and how Christ is conceived of as a nganga: what parallels and contrasts do people perceive between one and the other, and in what sense are Christ and the nganga considered to be transformations of each other? To answer that question we shall begin by briefly describing what the nganga role consists of and how it has been interpreted in anthropological literature. Following this, evidence will be provided from different parts of Africa to the effect that not only Christ but also the Christian pastor is frequently regarded as an alternative nganga. To complete our overview we shall also pay explicit attention to the reverse side of this process and show how the nganga role is being Christianized and occasionally even christified. It is hoped that by so doing we shall be able to identify some of the contrasting notions which, together, account for the dialectical character of African folk Christology.
Schrag, Rhoda M. "Kimbanguist Beliefs Taught in Zambia: Law, Jesus Christ, Simon Kimbangu, A study of the Lusaka Congregation." Mission Focus: Annual Review 2(1994): 105-21.	In this study, the author centers on three questions that keep recurring in sermons and in conversations with people: (1) What must a person do to be saved, to inherit eternal life? Along with this, a corollary: What place does the law (Ten Commandments and Kimbanguist prohibitions) have in the life of the Christian? (2) What do Kimbanguists say about Jesus Christ? and (3) Who is Simon Kimbangu, apart from the historic founder of this church? He compares sermon statements in this Zambian congregation with the official statements of belief found in Diangienda-Kuntima's, their leader's, "Essence of Theology"' and checks whether church members affirm the beliefs of local church leaders, and whether church leaders themselves agree.
Schreiter, Robert J. "Teaching Theology from an Intercultural Perspective." Theological Education 26 (1989): 13-34.	Provides a brief overview on one way of teaching theology from an intercultural perspective. It emphasizes method in the hopes that these can be applicable to other areas of theology. While the explicitly intercultural literature to support teaching theology from an intercultural perspective is not yet in place, there is a great deal that can already be drawn upon to further this process. As has been indicated, the method of teaching is easily as important as the material communicated. A receiver-centered approach, an awareness of how otherness is being approached and dealt with, the need for dialogue and for applying multiple criteria for ascertaining the truth are dynamics that go beyond the teaching of Christology. But a mastery of these brings with them a change in perspective that becomes essential for crossing cultural boundaries effectively. Within that framework, a reorganized and reconstituted body of material can find its place and contribute to the development of a theology--and a theological perspective commensurate with the world church in which we now live.
Shorter, Aylward. "Christian Healing and Traditional Medicine in Africa." Kerygma 20 (1986): 51-58.	The task of building truly therapeutic communities centered on the healing power of Christ is the most difficult option of all. This task may become easier according to the measure in which due recognition is given to integral healing in the Church's ordinary life. It is in that context that the sacraments, and especially the Eucharist, have to be celebrated. The healing gifts of individuals must also be integrated into the pastoral practice of the Church, as well as pilgrimages to centers of healing. Finally, the pastoral care of the sick, in the light of a Christology centered on the divine power to heal, cannot be content with a Church involvement in medical treatment and health care alone. A seriously organized pastoral care of the sick must aim at giving people a foretaste of the transcendent wholeness proclaimed and inaugurated by Christ, sharing with them something of the joy, the certainty and the security of Heaven.
Sider, Ronald J. "Miracles, Methodology, and Modern Western Christology." 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, 237-250. Grand Rapids: Eerdmans, 1984.	One of the most detrimental influences on modern western Christology has been the widespread notion which emerged in the Enlightenment that miracles and scientific thought were incompatible. Convinced that modern scientific thinkers must reject a super natural world view, liberal theologians abandoned the deity and resurrection of Jesus Christ. Similarly, modern historical-critical methodology assumed that the critical historian must reject all instances of alleged miracles. There is no philosophical necessity for this widespread assumption. A historical methodology which assumes that alleged miracles must be rejected as legend carries major unwarranted philosophical baggage. This mistake of Western Christology reveals a misplaced contextualization which is also present in evangelical theology that ignores Christ's concern for liberation and in liberation theology that ignores Christ's concern for personal forgiveness grounded in the substitutionary atonement.
Slater, Peter. "Christ Through Dialogue: Local and Global." Sewanee Theological Review 40 (1997): 409-430.
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.
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.
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.
Tappa, Louise. "The Christ Event from the Perspective of African Women." 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, 173-77. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	What is Christology? The task. of Christology is to work out the full meaning of the reality of the Christ-event for humankind. We have many methods at our disposal for working this out. But it can be said here that the prevailing method within the churches is always the doctrinal approach. We are supposed to adhere to the "articles of faith revealed by God" if we are Catholics, and to take the whole Bible as "Word of God" if we are Protestants. Unfortunately, this often means that Christ is reduced to a sublime abstraction. I would propose another procedure, one that is much simpler, but not less Christological. It simply amounts to contemplating and thinking of Christ in relation to our situation and our praxis. To do that I am going to put more emphasis on the praxis of Jesus himself, even though I will occasionally also refer to his teaching. It seems to me that the fundamental question we must answer is the following: in the socio-political, socio-economic, socio-cultural, and socio-religious context of Third World countries in general and of Africa in particular, what does confessing Christ mean for the African woman? As I emphasize below, it is, a matter of the Christ of history and not the Christ of dogma.
Temme, Jon. "Jesus in the 'New World': North American Native Responses to the European Christ." International Review of Mission 77:305 (January 1988): 59-66.	In many ways the encounter between European Christology and native religions provides an excellent crucible in which to observe certain dynamics of indigenization and syncretism. On the one hand, the drive toward indigenization is clearly seen in the native experience; and this is in spite of the fact that what was being indigenized, namely Christianity, was clearly and closely aligned with the experiences of oppression, exploitation and near-annihilation. On the other hand, christological developments in native experience also reveal the possibilities of syncretistic alteration. Jesus sometimes became an "extra" spirit or deity for whom a role had to be found. Or he was often subordinated as intermediary to the real divinity of Power. It seems that questions raised long ago are still issues today. Must one stop being a native in terms of ethnic experience in order to be or become a Christian? Can there truly be such a thing as native Christology? Can Jesus find a home in the New World's indigenous religion? A definite satisfactory answer has yet to be advanced.
van den Toren, Benno. "Kwame Bediako's Christology in its African Evangelical Context." Exchange 26:3 (September 1997): 218-232.	Describes and appreciates Bediako's appreciation of ATRs and ability to maintain a solid Christocentric stance. Seeks to ask whether this combination is possible.
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.
Wendland, Ernst. "'Who Do People Say that I Am?' Contextualizing Christology in Africa." Africa Journal of Evangelical Theology 10:2 (1991): 13-32.	All contextualizing procedures are intended to make Christ more 'meaningful' to the present day, especially in matters pertaining to protection, healing, and deliverance from oppression. These latter concerns form the basis for the following survey of various instances of 'over-contextualized' Christology in contemporary African religious thought We will focus upon some particularly important examples of this tendency, namely, a triad of setting-specific, anthropological analogies which portray Christ as 'Ancestor', as 'Witchdoctor', and as 'Liberator' (or 'Freedom Fighter'). The three fall along a gradient ranging from the most traditional and spiritualized (the first) to the most modem and secularized (the third).
Yausa, Key. "The Image of Jesus in Latin American Popular Religiosity." 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, 42-58. Grand Rapids: Eerdmans, 1984.	An introduction to the Iberian Roman Catholic, African, and Indian components of Latin American civilization and especially popular religiosity which forms the context of Christological reflection.
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.
Yung, Hwa. "Theories of Atonement and the Mission of the Church." Asia Journal of Theology 3:2 (1989): 540-557.	Takes into account two fundamental realities: biblical revelation and present-day context. Takes as focus one of the central themes in the Bible: the death of Christ. Critiques historical approaches and discusses their impact on missions.