INTR 532 Bibliography: Asian Theologies

Biblio Format	Annotation
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. "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.
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 ....
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.
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. "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.
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.
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.
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.
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.
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.
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. "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.
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).
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.
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.
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.
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.
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.
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.
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.
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 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.
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. "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.
England, John C. "Contextual Theology in Asian Countries: A Selected Annotated Bibliography." Ching Feng 27:4 (December 1984): 217-32.	There are unique problems in attempting a representative selection from the vast quantity of Asian contextual theology. Apart from the amount of material available, a large number of writings and relevant bibliographies are available only in Asian languages. Others remain only in manuscript or mimeographed form. Historical surveys of theology and even collections of examples, exist in only a few countries. And where indigenous theology had early beginnings, as in India and Japan, the limitations of a short bibliography are even more serious. It has therefore been thought best to concentrate on Post-War examples, but to include where possible, basic interpretative volumes which provide historical surveys of a number of sources. Many works which otherwise would demand an individual listing, or which are yet to be translated, can therefore be found included there. Works which are themselves examples of a contextualizing theology, and also those which describe or interpret such examples, are both included.
England, John C. "Doing Christian Theology in Asian Ways." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 59-73. Singapore: ATESEA, 1993.	It will be possible in this outline to concentrate upon only a small selection from he large number of Asian ways available in the region's contemporary theologies, although in those chosen it will be possible to trace the contribution of much earlier work mentioned above. And in those selected I wish to focus especially upon the element which has become central in the approaches of many of our colleagues, and which I believe presents the key issue for theological method and interpretation. Namely, by what steps do we move--whether in daily encounters or in more sustained theological reflection--from concrete experience to interpretation? Faced with a particular life-story or struggle, tradition, art-form, or symbolism, how do we discern within and about it, the dimensions of God's presence and purpose which theology then articulates? These are the questions constantly facing us in Christian life and in the doing of theology and theological education. They may not, of course, be always recognized or consciously answered, but certainly they are answered, well or not so well, in all our reflection, teaching, living. It must be emphasized that these questions are not posed in order to begin the construction of a theological method which may in the future lead to an Asian theology. Rather they are used as an entry point into some of the widely-used methods which have long been used in established bodies of Asian theologies.
England, John C. "People Movements as Source for Asian Theologies: A Bibliographical Survey." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 192-210. Singapore: ATESEA, 1986.	Among the many theological tasks undertaken in our region, we can discern certain major categories: (A) Those of which western forms remain primary--whether through imposition or imitation; through a focus upon comparative study of western theologies; or even upon presenting them "in Asian garment"; (B) Those where a serious attempt is made to encounter and recognize Asian tradition--either through processes of accommodation or acculturation; or through dialogue, understood as mutual exploration; (C) The Asian church gathers resources--whether in Ecumenical theology and strategy; in studies of a particular culture, people or church; or in wrestling with questions of mission and ministry in context; and (D) Confessing theology--shaped by missional and pastoral issues, prophetic and controversial, particularized in a concrete situation, and seen in the widest diversity of theological agents and forms. It is necessary to bear in mind some such typology as this in order to clarify the particular task we have in utilizing people movements as sources for constructive theology. We begin with that theology in Asian countries which reflects a real encounter with Asian history and culture; theology which sets about gathering the resources available to Christian Asians within the life and tradition of their own peoples. And in studying people movements we are able to focus upon a central feature of each country's history; one molded not only by a particular culture--social, political, economic and religious - but by the turbulent flow of events as much as by the charismatic gifts of individuals.
England, John C. "Recent Theological Reflections in the Churches of China--1975-1982." Ching Feng 26:1 (April 1983): 35-47.	Documents below are listed alphabetically according to the Pinying romanization, but although most are attributed to individual authors, the process by which theological reflection is carried out in China is largely corporate. These papers therefore reflect widespread discussion and consensus within at least the leadership of the Chinese Protestant church and less emphasis should be placed upon individual authorship than is customary in Western theological scholarship.
England, John C. "The Range and Intentions of Asian Theologies." In Doing Theology with Religions of Asia. ed. Choo Lak Yeow, 24-32. Singapore Republic of Singapore: ATESEA, 1987.	This article covers in outline form some of the chief categories discernible in Asian theologies, in the 19th and 20th centuries only. It is offered as one guide to understanding the range and concerns of theological reflection in the region, within the last 180 years.
England, John C. "Theology and Cultures: A Bibliographical Interpretation of Asian Sources." In Doing Theology with Cultures of Asia, ed. Choo Lak Yeow, 93-102. Singapore: ATESEA, 1988.	Review of resources available on theology and culture from the Asian context highlighting both what is available and the PCTA (Programme for Theology and Cultures of Asia) agenda to strengthen the formation of living theology and creative theological community in Asia through collecting and documenting the resources in print from across Asia. The interpretive issue focuses attention on the following idea: We are not saying merely that there is a different cultural reality in Asia, that this has sometimes influenced or been influenced by Asian Christian thought and must be allowed to do so more. The claim is rather that South, Southeast, Central and Northeast Asia have been through all the centuries, arenas for God's creative and delivering action quite as much as any part of the globe (outside Palestine). This follows directly from a belief in One Living God of all times and places. all peoples, all women and men, present everywhere to judge, restore, suffer, deliver and transform, never without a witness.
England, John C. "Theology and Cultures: A Bibliographical Interpretation of Asian Sources." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 52-61. Singapore: ATESEA, 1993.	Explores the nature of the types of resources for developing (and already developed) Asian theologies. Examines two countries in particular: India and Korea. Additionally, he lays out the tasks of the PTCA and the tasks facing Asian theological reflection. Concludes: It becomes clear then that within this basic task of discernment--to recognise as authentic sources for Christian understanding the experience, values and reflection of widely divergent cultural traditions; signs, in their truth, of one living God--our specific tasks include: 1) the reclamation of earlier, discarded histories, whether of a particular people or of branches of the world Christian family; 2) the acceptance of Asia's literature and arts as vehicles, in their creativity and integrity, of truth and beauty that point beyond themselves; 3) the welcoming of Asia's other religious traditions as sister faiths to explore and to learn from in their wisdom; 4) the recognition, in our social histories and movements of human hopes and aspirations for peace, justice and liberation which are "signs of the times" and of God's realm; and 5) the reception of insight and discernment in the reflection, devotion and interpretation of our Asian theologies.
England, John C. "Towards the New Humanity--God's Purpose in the Work of Four Asian Theologians." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 48-65. Singapore: ATESEA, 1990.	When we wish to draw on Key theological sources in Asia for our theme, that means we will select those which wrestle with both the actual agonies and aspirations of our peoples, and with the Gospel of God's limitless love, in sustaining, liberating and transforming all our peoples, our world. I have therefore chosen in this paper four pivotal figures in 20th century Asian theology, whose life and thought does this, picturing for us God's purpose as the bringing of an all-embracing, new humanity; a new heaven and a new earth. In doing this they provide us with insights that are quite fundamental to a "new missiology". They are : Kim Jae-Joon (1901-1987), Paul David Devanandan (1901-1962); Wu Yao Tsung (Y. T. Woo) (1893-1979); and Daniel T. Niles (1980-1970).
England, John. "Sources For Asian Theology--A Working Paper." The East Asia Journal of Theology 2:2 (1984): 205-221.	Presents a typology of Asian theologies, with advocates of various elements listed. Charts four sources of Asian theology, discusses how to chart out the theological reflections in a particular area, and gives bibliographic resources.
Enno, Simon P. K. "Nat Worship: A Paradigm for Doing Ecumenical Theology in Myanmar." Asia Journal of Theology 8:1 (1994): 42-53.	Myanmar is at a stage where the churches need to search for a paradigm for doing ecumenical theology which will be concerned with the needs of all of Myanmar's churches and the whole of society of Myanmar. In constructing this, religions must be seen as local resources available for use. In this paper, primal religion or Nat worship provides the paradigm.
Fabella. Virginia. "A Christology for Asian Women." Daughters of Sarah 17 (1991): 12-15.	I have been asked to offer some reflections on "Women and Christology from an Asian Perspective." Let me explain why this is not a simple task. First of all, Asia is both immense and extremely diverse and complex. Largest among the continents, Asia stretches from Turkey in the west to Japan and Indonesia in the east, encompassing 58 percent of the world's population. Who among the estimated 2,800,000,000 Asians has the proper Asian perspective? In the second place, there is not yet an Asian Christology in existence, not even from a male perspective. Third, although Asian women comprise one-quarter of the world's people, they are just beginning to emerge from their culture of invisibility and silence, and most of them have never heard of Christ. So you can see why my assignment is not simple. This essay will contain two Christology reflections of Asian women. The two following Christological positions are articulated by two Asian women who took part in the "Women and the Christ-event Workshop" at the Manila Consultation in November 1985. They represent two different religio-cultural backgrounds. The first summarizes the paper of Lydia Lascano, a delegate from the Philippines, the only country in Asia that is 92 percent Christian. The second summary represents the reflections of a Korean minjung theologian, Chung Hyun Kyung, supplemented with material from other Korean writings.
Fabella, Virginia. "A Common Methodology for Diverse Christologies?" In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 108-17. Maryknoll, NY: Orbis Books, 1988.	My paper will be divided into two parts: the first will contain two Christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. To understand the Christological reflections, it is important to recall Asia's twofold characteristic as a continent, that is, the poverty of its masses coupled with the richness of its cultural and religious traditions. As part of the Third World, Asia is marked by poverty and oppression--massive poverty surrounding pockets of affluence, and interrelated oppressions from within and without. What distinguishes Asia from the rest of the Third World is its religious, cultural, and linguistic pluralism. Asia has at least seven major linguistic zones, more than any other continent can claim. It is the birthplace of all the great world religions and, with the exception of Christianity and Judaism, it is the home of most of their adherents. The vast majority of Asians are Buddhists, Hindus, Muslims, Taoists, or Confucianists, with a minuscule three percent Christian. Thus it is actually the "non-Christian" soteriologies that have shaped the myriad cultures that can truly be called Asian.
Fabella, Virginia. "A Common Methodology for Diverse Christologies." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 184-93. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	My paper will be divided into two parts: The first will contain two christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. Concludes: Like all liberation theologies, women's approach in doing theology is inductive, drawn from experience and commitment, but it is also inclusive in its perspective and its goal. Without women's perspective and their contribution to theology, God, Jesus Christ, the Holy Spirit, salvation, church and mission will only be half understood. God's image and God's plan will continue to be distorted in our world. So it is indeed imperative for all of us to take our theological task seriously. As we assume this task, let us invoke the Holy Spirit, for without a doubt, She will help us.
Fabella, Virginia. "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.
Feng, Xiang. "People's Theology in Taiwan." Ching Feng 25:3 (September 1982): 148-54.	Taiwan people's theology must be seen in the context of Taiwan's uncertainty over its future (especially the question of the eventuality of Chinese rule over Taiwan). This article provides two examples of people-centered theologies: theology of homeland and theology of powerlessness.
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.
Gnanadason, Aruna. "Towards an Indian Feminist Theology." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 117-26. Maryknoll, NY: Orbis Books, 1990.	We need a reclaiming of the Bible as a feminist resource because, in spite of its misuse, it has also through history, provided authorization and legitimization for struggles.for human dignity and justice--there is clearly a liberation strand. The Bible inspires us to re-read it with a commitment to women's liberation in particular and human liberation in general. . . . What women will try to continuously do is to draw strength from their biblical roots, so as to open up a path into the future. This yearning for a new future, a new community cannot be minimised because it is a song for freedom from the dust into which women's humanity has been crushed for centuries. Our task as Indian women is clear-to search for a feminist hermeneutic which will carry all women and the whole church towards becoming a new arid living community in Christ.
Gnanakan, Ken and Sumithra, Sunand. "Theology, Theologizing and the Theologian." Evangelical Review of Theology 12:3 (July 1988): 276-283.	The authors are primarily concerned about three aspects of Asian Church and theological activities--theological methodology, Church worship, and Christian lifestyle. They opine that an evangelical stance here, namely a 'looking unto Jesus' ' is the best antidote to the growing influence of secularism and pluralism.
Gnanakan, Ken R. "The Bible and Salvation in Asian Contexts." AETEI Journal 4:1 (Jan. - June 1991): 12-17.	This is a crucial time for Asian theologians to be meeting and very appropriately our theme is Salvation in Asian Contexts. . . . Undoubtedly, as we seek to spell out the issues relating to "salvation' we have to do it with our major concern before us - that of religious pluralism. How are we to face the challenge of a militant Islam, a revived Hinduism or even Buddhism? . . . A consultation such as this must be the place at which we challenge one another to reformulate our message rather than merely repeat traditionally handed down statements. Our task is to see how these formulations must be related to Asia today with a sensitivity to the issues that are peculiar to us. Armchair approaches and a priori treatments will not be sufficient as what we need is theology that will equip the Church to face the present challenge more effectively.
Gnanakan, Ken. "Theology for Asia." Evangelical Review of Theology 20:4 (October 1996): 365-368.	Asia is in a crucial stage of its history. Economic prosperity is bringing rapid development. On the one hand, a growing middle class is wallowing in material prosperity, while on the other hand, the staggering population growth and ecological disasters demand our urgent attention in the face of the poverty which confronts us. A theology that addresses Asia today should take into account not only God's dealings with us as his people within the church, but also discern God's dealings with the world, which should be primarily through the church. Two major challenges face Asia: 1) The communication of God's word within the plurality of religions and cultures that we confront today, and 2) the response to the environmental challenge within Asia. All else, i.e., poverty, religion, modernity, urbanization etc., are only factors that help us to understand these issues within our context.
Gnanavaram, M. "'Dalit Theology' and the Parable of the Good Samaritan." Journal for the Study of the New Testament no 50 (1993): 59-83.
Habel, Norman C. "Emerging Dalit Theology: Liberation from What?" Lutheran Theological Journal 30 (1996): 66-74.	My aim in this essay is to introduce readers to some of the current thinking in Dalit theology as it is formulated in works published by Gurukul Theological College, and to reflect briefly on the significance of these studies as a contribution to theology today. From an intensive search of Dalit history, experience, mission background, pre-mission identity, and popular beliefs, Dalit theologians have expressed a wide array of ideas which are part of an emerging Dalit theology. It would be presumptuous of me to claim I have understood the complexity of this phenomenon. There are, however, a number of theological concepts and emphases which seem to me to be distinctive and perhaps normative. These themes are a theology: grounded in the pathos of caste oppression; affirming dalits as humans; discerning signs of liberation in dalit history; affirming Jesus Christ as a dalit; emphasizing the servitude of God; in conflict with karma; in search of forgiveness power.
Hardawiryana, Robert. "Theololgizing in the Indonesian Context." Studia Missionalia 45 (1996): 135-52.	This essay confines itself to two major problem areas of theologizing with local resources, namely: 1) its general theological pastoral orientation, and 2) the methodology thought to be most appropriate for Indonesia.
Hatcher, Mark J. "Contextualizing the Creed through Structured Bible Study." Missiology 26:3 (July 1998): 315-28.	The relationship of abstract creedal statements and articles of faith to the particular cultural concerns of Koreans is not always grasped. Authentic contextualization of the creed will occur only through encounters with Christian revelation that build narrative roots from which the abstract claims of the creed can be perceived and grasped. It is in the midst of encounters with Christian revelation that the theological tradition of the church and specific cultural concerns can meet in fruitful dialogue. Study and interaction with biblical passages present opportunities for the needed encounters with Christian revelation. The biblical passages also provide images that may become symbols through which the meaning of Christian revelation may be grasped, connected to the creed, and serve as a guide for contemporary living.
Heim, S. Mark. "Choosing Roots: The Contexts for Christian Theology in India." This World 21 (1988): 88-101.	The Indian Christian theologian who wishes to take contextualization seriously must attempt to read the social future of what is certainly one of the most complex webs of culture in the world. She or he must focus on certain aspects of this social mosaic as the key elements for theology. There is no ready-made context: it must be constructed. Without some analysis or judgment of the truly dynamic and formative elements in India's contemporary reality, it is impossible to choose one's context. Conversely, each concrete choice to focus theology on a particular context involves at least an implicit empirical vision (as distinct from an eschatological vision) of the future.
Ho, Koon-Ki T. "Silence and the 'Japanization' of Christianity." The Japan Christian Quarterly 53:2(Spring 1987): 71-76.	Examines Chinmoku (Silence) by Endo Shusaku which provides insightful explanation of the failure of Christian mission in Japan. Through the dramatization of a Jesuit priest's apostasy, Endo shows that in order for Christianity to bloom in the Japanese spiritual climate, it inevitably has to undergo a process of "Japanization," for deep down in the recesses of the Japanese collective unconsciousness, there exists a "swamp" which will eventually rot the roots of any foreign religion. This article attempts to analyze the Christian themes in Silence, with a focus on Endo's views of the conflict between Christianity and the Japanese culture and its resolution.
Hoefer, Herbert. "Local Village Theology in India." Catalyst 11:2 (1981): 121-30.	A truly local theology for much of India will not be rooted in Sanskritic culture (which belongs to the higher castes), but in village culture. This article explores the contours of such a theological starting point.
Hoekema, Alle. "A Rainbow of Perspectives: Chronicle of Asian Theological Journals, 1995-1996." Exchange 26:1 (January 1997): 77-101.	Goal is to point out the important developments in Asia as seen through the journals.
Honig, A. G. "Asia: The Search for Identity as a Source of Renewal." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 306-32. Grand Rapids: Eerdmans, 1995.	In this chapter I have attempted to furnish some insight into Asian theology. This theology is developing in churches that are becoming rooted in their native soil and are attempting to find a way toward a witness of faith in their own situations. The reader may have noticed that I have mentioned no confessional distinctions. Pieris as a Catholic, Niles as a Methodist, and Song as a Presbyterian - just to mention some - barely differ in the fundamental patterns of their theology. The reason for this might be that theology is done not from an Augustinian but from an Irenaean perspective on salvation history. All three of these theologians view Christ as the One who brings the completion of creation. But Catholic theology has always been more invested in this perspective than Protestant theology. I have not discussed Asian theology done by evangelicals, which strongly rejects the movement toward links with the national religious and cultural inheritance. In this framework contextualization becomes something very different and means what used to be called "the approach of adaptation." Discussion of this evangelical theology would demand a separate chapter. I have also left undiscussed the undoubtedly still influential theologies imported by the missions. Some theological training centers use very old handbooks and, commentaries. The theology of the base groups always avoids this older framework.
Honig, A. G. "Asian Women Theology." Exchange 16 (September 1987): 1-48.	Historical overview, followed by discussion of selected themes (status of women in society, status of women in the church, authority of the Bible, feminine aspect of God and biblical anthropology, Christology) from an ecumenical perspective.
Honig, A. G. "Trends in Present Asian Theology." Exchange 11 (Sept-Dec 1982): 1-76.	Discusses realities of contextualization and the varieties of approaches found in Asia. Follows with themes (Christology, Creation-Salvation, History of Salvation, Liberation, Conversion and Identity, Law and Grace, and The Church and its Mission) from an ecumenical perspective.
Hovemyr, Anders. "Towards a Theology of the Incarnation in the Thai Context." The East Asia Journal of Theology 1:2 (1983): 78-83.	What is the significance of the incarnation for the church in Thailand?
Hsiao, Ching-fen. "Asian Theology in Retrospect and Prospect." Northeast Asia Journal of Theology 18/19 (March / Sept. 1977): 8-15.	Starts with review of the All-Asia Consultation on Theological Education in Manila (March, 1976) and uses that as a foundation to examine and critique proposals and issues in developing relevant theological reflection for Asia.
Hyun, Younghak. "Minjung Theology and the Religion of Han." East Asia Journal of Theology 3:2 (1985): 354-359	Minjung theology is not of, by or for the minjung people. It does not intend to "conscientize" or agitate them. It tries to learn who and what they are both in history and in the current reality through what they see, what they feel, what they perceive, what they think, what they do and how they five, as expressed in their culture as well as in their "social biography." It tries to learn from them. It tries to trace the Gospel message back beyond "the Christian era" when the church became a community of ruling elites to the earliest church when "the sinners," those who were treated as sinners such as prostitutes, collectors and lepers, and lowliest ones in the society were the followers of Jesus. Out of these theologians' involvement in the struggle to be faithful to the gospel and to the minjung people and out of their engagement in the above-mentioned activities, there began to emerge a new kind of theological thinking. People began to call it a minjung theology. It is from such a minjung theological perspective that the religion of han, Korean Shamanism, is being given a new look.
Ikuo, Natsunaga. "A New Quest for Japanese Christology? A Current Issue for Theology in Japan." The Japan Christian Quarterly 52:3 (Spring 1986): 150-66.	Christology is an issue which is extremely important in the Japanese context. The author describes briefly some of the ways of thinking about Christ that have come to the fore during the past twenty years in Japan, adds a few notes by way of critical assessment, and suggests some directions for a new quest for Christology that will apply not only to Japan but also to the world at large.
Il-Sup, Shim. "The New Religious Movements in the Korean Church." International Review of Mission 74:293 (January 1985): 103-08.	One of the most significant religious developments in postwar Korea was the emergence of the so-called new religions. There developed 170 sects during and after the Korean War (1950-1953).' In the strict sense of the word the content of the new religions cannot be called "new." It is an extension of the old folk faith. In their basic doctrines one finds a popularization of folk faith teachings: "the advent of a future world, paradise on earth, faith in a savior, the notion of a chosen people, faith in Chong-gam Nok, and Shamanistic faith." These basic doctrinal elements of the new religions may be found in the following Korean folk religions: a) Shamanism; b) Choung-gam Nok; c) the Choun-Do Gyo or Dong-Hak Movement (or in English, Eastern Learning). This article explores these elements.
Ishida, Manabu. "Doing Theology in Japan: The Alternative Way of Reading the Scriptures As the Book of Sacred Drama in Dialogue with Minjung Theology." Missiology 22 (1994): 55-63.	Even though Korean Minjung theology is rooted in the cultural and historical context of Korea, it has direct theological relevance to Japan because it identifies the Korean "minjung" with the biblical Israelites and by doing so, the Japanese with the biblical Egyptians. This alternative way of reading the Scriptures as the book of sacred drama is the necessary ground for Japanese Christians to have honest dialogue with Minjung theology. It leads us to seek new ways not to remain as the "oppressive Egyptians." Minjung theology as one of the liberation theologies requests both the oppressed and the oppressor to participate in the sacred drama.
Ishii, Masami. "Systematic Theology in Japan." In Christian Presence in Japan: Essays in Honor of William J. Danker, ed. Wi Jo Kang and Masaru Mori, 137-158. Tokyo: Seibusha, 1981.	Traces the historical development of various systematic approaches to theology seen in Protestant Christianity in Japan from 1872 on. Headings include: 1) early stages of development; 2) foundations of systematic theology; 3) social theology and its bankruptcy; 4) the dynamic relationship with dialectic theology; 5) confrontation with Japanese philosophy; 6) theology of the pain of God; 7) works in systematic theology; and 8) problems and tasks of systematic theology in Japan. Concludes: The task of theology in Japan, just like in other lands, is, on the one hand, to understand the truth of the Gospel in the worldwide Christian fellowship, and, on the other hand, to understand it in the context of Japanese culture. The development of theology in this sense takes time, and the peculiar Japanese character should not be sought merely on the surface of cultural manifestations.
Isvaradevan, R. "The Emergence of Asian Christian Theology: Its Background and Formation." Bangalore Theological Forum 28:1/2 (March & June 1996): 28-37.	Discusses several elements in the formation of Asian theology: the context of inheriting European-dominated theology, the reality of Asian pluralism, the social dimensions of Asian Christian theology, the impact of Asian religiousness and poverty, women's issues in Asia, and the need for vernacular theologies in an English dominated environment.
Jathanna, O. V. "Indian Christian Theology: Methodological Reflections." Bangalore Theological Forum 18:2/3 (April-Sept. 1986): 59-74.	Without going into surveying the contributions of various individual theologians, the paper intends to concentrate on the problem, nature and necessity of Indian Christian Theology. It will undertake to do this in four steps: firstly, it will consider the factors that hindered the emergence of Indian Christian Theology for a long time, and, then, it will consider the raison d'être of Indian Christian Theology. Thereafter, it will take a critical look at two proposals regarding what Indian Christian Theology should be. And finally, in the light of this discussion, an attempt will be made to formulate what Indian Christian Theology should be, and what direction it should take, if it has to be truly Indian and Christian at the same time, and fulfill its task in the present day India,
Jebaraj, D. "Paradigms in Dalit Theology." AETEI Journal 6:2 (July - Dec. 1993): 12-17.	The dalit movements can be intelligently studied only when certain key issues are clarified: 1) the meaning of the term dalit; does this refer to all the oppressed and poor people or only the scheduled castes? 2) the original religion of the dalits; are they Hindus? If so is the dalit movement a religious one? 3) is the reservation policy good for the dalits? 4) what is the church's role in the dalit movement? Do the churches involve in conversion of the dalits or do they simply take part in their struggles without being concerned about conversion and the numerical growth of the church? 5) does the dalit movement resort to violent means to achieve liberation? And finally what is meant by liberation?
John, Crescy. "Women and the Holy Spirit: From an Indian Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 52-62. Maryknoll, NY: Orbis Books, 1990.	An attempt to write anything on the Holy Spirit is comparable to finding a path on the sea. Like the ocean, the power and influence of the Holy Spirit is overwhelming, yet vague and indefinable. However, there are some spiritual compasses by which we can in some small measure identify the workings or the action of the Spirit, who has been promised to us till the end of time. The ones that I have used in this paper are Scriptures and discernment of the action of the Spirit in the lives of Asian women, past and present, with a hesitant groping towards the future. My hope is that this effort will bring out the theological perspective that will help us to achieve the objective of this Asian Women's Consultation, which is to articulate our faith reflections on our reality in the process of total liberation.
Joseph, R. "The Christology of an Indian Christian: Purushottama Choudhari (1803-90)." Bangalore Theological Forum 14:1 (1982): 69-81.	It is assumed by many Western and Indian theologians that Indian Christian theology proper, with authentic Indian modes of thought, has not yet begun. The surprising fact, though, is that there have also been several Indian Christian writers who, without any formal theological training, have yet produced prose and poetry which is both significantly theological and authentically Indian. These non-academic theologians, especially if they came from a Hindu background, were in their style and thought deeply influenced by the Hindu religious traditions. Among these writers is Purushottama Choudhari, a study of whom is long overdue.
Kadankavil, Thomas. "Salvation from the Dalit Perspective: Earthly or Eschatological." Journal of Dharma 22:2 (1997): 128-154.	Works through issues involved in Dalit perspectives on salvation. Concludes: The question where should the Dalits turn for salvation cannot be answered in any single, straight forward way. The answer depends on the nature of salvation one seeks an eternal salvation of the soul, or a temporal or earthly liberation of man from all that enslaves him. In the latter sense we can identify a number of factors, such as caste, untouchability, poverty, duties, prescribed by the upper caste Hinduism, unclean occupations, village system of living. Sanskritization etc. from which the Dalits are to be liberated. As a means for attaining this goal the solidarity of the Dalits is envisaged. It is to be consolidated by rebellion, challenge and disobedience supported by the Dalit literature of protest.
Kafton, Sheri. "Doing Theology Among Cambodian Refugees." International Journal of Frontier Missions 4:1-4 (1987): 23-37.	Doing theology among peoples of different cultures is not limited to "overseas" locations, In this article Sheri Kafton a U.S. resident, illustrates how such theology can be done among Cambodian refugees in the United States. From her own firsthand experience she delineates three areas of felt needs which must be addressed: what it is like to be a refugee, a Buddhist, and in bondage to the fear inherent to animistic beliefs. Kafton then suggests communication techniques including the use of traditional arts--which may help to implement theology among this people group.
Kane, Margaret. "Minjung Theology." Theology 90 (1987): 351-356.	This article describes Korean minjung theology, the new force it has given to my conviction that the future of Christianity depends on working theologically with 'ordinary people', and some clues as to its relevance in Britain, which may help us to create our own indigenous theology. 'Minjung' means 'the common people'. In particular it means those who are oppressed politically or economically, who are alienated sociologically or kept uneducated in cultural or intellectual matters. In other words 'the underdogs'. (This is not the same as the Marxist 'proletariat'. Minjung is a form of liberation theology but, as Koreans are from their experience particularly aware of communist oppression, minjung theology differs significantly from Latin American theology.) The 'underdogs' have a changing membership, so minjung must be understood dynamically in historical, sociological terms.
Keitzar, Renthy. "A Study of the North-East Indian Tribal Christian Theology." Religion and Society (Bangalore) 39 (1992): 1-8.	A study of the North-East Indian tribal Christian theology, if such a subject exists or we should develop, must make a serious attempt to study our several heritages of both past and present and, then, evolve a creative Christian theology that is meaningful to our people as well as contextual to our contemporary realities. We need to evaluate our traditional heritage(s) socio-cultural. practices, customs and religious beliefs and. use their good aspects for the enrichment of our faith and practice today. This necessitates the reinterpretation of our Christi an heritage in - terms of our cultural categories. And we can never dissociate, ourselves from our contemporary realities, and so all our heritage(s) must be contextually relevant to our living situations in North-East India.
Keitzar, Renthy. "Developing a Contextual Theology for North East India." In Culture, Religion and Society: Essays in Honour of Richard W. Taylor, ed. Richard W. Taylor, Saral Kumar Chatterji, and Hunter P. Mabry, 131-153. Bangalore: The Christian Institute for the Study of Religion & Society Bangalore, 1996.	In order to develop a contextual Christian theology for North East India we have to make use of all resources of socio-biblical studies and of socio-religious. backgrounds of the people of North East India. The Christian message has to be expressed in socio-cultural, traditional, liturgical thought patterns of the people. The Gospel must be interpreted within the context of our cultures, then only will it be meaningful. And, of course, our thought forms can be transformed and assimilated into a sound (that is spiritual) framework without loss of biblical and theological content and form. A baptism should take place, so that it will "walk in newness of life" in Christ Jesus (cf. Romans 6:1-4). This process of interpretation is called contextualisation. It is something like a socio-religio-theological articulation of Christianity relevant to a people. And in our context, it is an articulation of the message of the Gospel in cultural categories of our people.
Keitzar, Renthy. "Tribal Perspective in Biblical Hermeneutics Today." The Indian Journal of Theology 31:3,4 (July-Dec. 1982): 293-313.	The specific purpose of hermeneutics is the communication of the Gospel of Jesus Christ, the interpretation and ministration of the Word of God in the context of contemporary culture and, as M. V. Abraham says, "The tribal culture has to be taken note of in any serious attempt towards an Indian biblical theology" (Indian biblical hermeneutics, if I understand him correctly). The main purpose of this paper is to identify some issues involved in a. tribal biblical hermeneutics that is relevant to the different tribal peoples of North-East India. The Word of God must be interpreted in its relevance to the life and thought patterns of tribal peoples so that the message of salvation can be more meaningful for them.
Kim, Chang-Nack. "Justification by Faith--A Minjung Perspective." Chicago Theological Seminary Register 85 (1995): 14-23.	The doctrine of justification cannot serve as the criterion that differentiates Christianity from Judaism or Protestantism from Roman Catholicism. Today almost all theologians, Catholic or Protestant, accept the doctrine of justification as an article of faith. However, the emphasis in interpretation and the depth of understanding vary depending on denominations and individual theologians. The task of today's lecture is to examine whether the diverse interpretations of justification are consistent with Paul's original idea of justification.
Kim, Chang-Nack. "Korean Minjung Theology: An Overview." Chicago Theological Seminary Register 85 (1995): 1-13.	A new name means a new being. just as in Rev. 2:17 "to him who conquers will be given a name," a new name called 'minjung' has been given to the oppressed Korean people who have been fighting for their liberation. With this designation they have been able to realize themselves clearly as the subject of their historical destiny. Thus we came to say that minjung is the subject of history. The so-called "minjung theology" was brought about as a response to the minjung movement or the struggle for minjung's liberation in the 1970s by a few conscientious theologians of Korea. The Sitz-im-Leben of minjung theology is the struggle for minjung's liberation. Minjung theology is not a classroom theology whereby one is leisurely sitting in an ivory tower of the university and engaging in theological speculation or conceptual activity. Minjung theology can have its vitality and power only when it is rooted in the struggle for minjung's liberation. Thus one cannot understand minjung theology independently of the wider minjung movement in Korea.
Kim, Heup Young and Ng, David. "The Central Issue of Community: An Example of Asian North American Theology on the Way." In People on the Way: Asian North Americans Discovering Christ, Culture, and Community,ed. David Ng, 25-41. Valley Forge, PA: Judson Press, 1996.	Asian North Americans define individual personal identity in relation to other persons, notably to those sharing family ties. Personal attitudes are formed and decisions are made with the community in mind. One does not live for self alone and one's actions are always gauged by their effect on the community. To be a person is to be in community. This chapter is written by Heup Young Kim, a professor of theology at Kangnam University near Seoul, who is a Confucian scholar, and David Ng, a seminary professor of Christian education whose lifework has dealt with helping the Christian church achieve community. Together they claim that community is woven into the fabric of Asian North Americans, the threads are primarily Confucian but include the multiple strands of Taoist, Buddhist, and various native religions and spiritual inclinations.
Kim, Ki-Hong. "Key Theological Issues in Asia: Influence of Modern Western Theology and the Asian Church." In Biblical Theology in Asia, ed. Ken Gnanakan, 91-100. Bangalore, India: Asia Theological Association, 1995.	No matter what the condition of Asia is, issues must be approached from the light of God's revelation in which proper knowledge of God and man appear. Let us not view a Hindu or a Buddhist and his problems from his aboriginal background only. Let us not substitute the biblical knowledge of God and man for a syncretistic contextualized point of view. We must find our primary point of reference in the Bible. Let us not confuse the salvation of God with man-made ways of salvation. Without a proper knowledge of God, we can never diagnose people's problems correctly, and therefore any proposed solutions are in vain. What then are the key theological issues in Asia? The reality of God and His supernatural salvation and other theological issues which have their final goal in these two realities.
Kim, Myung Hyuk. "The Concept of God in Minjung Theology and Its Socio-Economic and Historical Characteristics." Evangelical Review of Theology 14:2 (April 1990): 126-149.	In this paper I have tried to describe the degeneration of the concept of god which has taken place in the history of modern thought, modern political theology and Minjung theology, as well as the characteristics of the socio-economization of theology which have resulted from it. Also, I have tried to point out that one of the tasks of evangelical theology is to recover the biblical concept of God in the church around the world.
Kim, Seyoon. "Is 'Minjung Theology' a Christian Theology?" Calvin Theological Journal 22 (1987): 251-274.
Kim, Yong Bock. "Minjung Social Biography and Theology." Asia Journal of Theology 1 (1987): 523-530.	The story of the people has been a very important notion for some theologians in Korea. Folk tales have been used to reveal the historical reality of history, and theological reflections on these tales have shown their meaning for today. Just as the story has significance for its present teller, so are the theological reflections on it relevant for today. In a similar way, social biographies of the minjung are being widely used to reveal the present social reality, for example, the story of workers, of poor women farmers, or of the urban poor. Theological reflections on these stories have been useful for the Christian witness in Korea. In recent years, life stories of the poor have been written by the poor themselves, published and given wide circulation. Poetry and novels deal with the people's experiences--their historical realities in the Korean society. Any theological reflection in Korea is necessarily and inevitably set in the context of the Korean people, and therefore, the stories of the people become very important for Korean theologians. What is the social biography of the people? It is the story of the life of the people in their community. It is not merely a personal biography, although no personal biography can be without community dimensions.
Kim, Yong-bock. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 11-46. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Kim, Yong-Bock. "Minjung and Power: A Biblical and Theological Perspective on Doularchy (Servanthood)." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 215-30. Grand Rapids, MI: W.B. Eerdmans, 1998.	God's sovereignty is for the sovereignty of the minjung, debunking the arche of the diabolos. Power does not have any independent ontological status; it is non-being. Only the minjung can erect the authority to rule; the minjung are sovereign; and the arche is doulos. Doulos makes arche (servant makes master.) The doulos are in common bond to establish exousia. The political economy of the minjung is mutual servanthood and a mutual bond that makes them sovereign and turns arche into doulos: doularchy, which guarantees the minjung's participation as sovereign-in-bond (covenant). This is radically different from social contract theories. Doularchy in twenty-first-century politics should mean that the minjung become a comprehensive sovereign in the bond of servanthood, liberated and not enslaved, erect and not bowed down. This means direct participation in authority and politics by the mutually serving community for the enhancement of all life; it means the covenant solidarity of all minjung and all living things throughout the earth.
Kin, Myung-Hyuk. "The Theological Situation in Korea with Its Challenge and Opportunities." In From East to West: Essays in Honor of Donald G. Bloesch, ed. Adams, Daniel J., 107-12. Lanham, MD: University Press of America, 1997.	Briefly summarizes four distinctive theological trends in Korea. Conservative, evangelical theology continues to play its role as the most deeply rooted and most influential theology. Sociopolitical theology still plays a challenging role, though it has become less vocal. Culture-pan-religious theology is beginning to play the role of providing a radical challenge to traditional theology. It is in accordance with the current trend of raising up nationalism and national religious cultures. Charismatic-prosperity theology continues its role as one of the most appealing theologies. It is also in accordance with the current spread of Pentecostalism. The prime task of the Korean church should also be fighting against immorality and the recovery of Christian morality as well as spirituality. The only way to accomplish this task is for the conservative, evangelical theology to recover its integral force and to implement it in the lives of believers. This theology has, however, often tended to be knowledge or speculative theology oriented and has thus lost spiritual vitality. It has also often tended to be authoritative and formalistic and thus lost vitality. On the other hand, the conservative, evangelical theology has often tended to adopt some of the charismatic and prosperity theology to overcome its failures and this resulted in bringing in theological confusion.
Kitamori, Kazoh. "Theology of the Pain of God." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 197-220. Quezon City, Philippines: New Day Publishers, 1976.	This is the earliest attempt in Japan to reinterpret Christian theology In terms of Japanese religious experience. With the force of a personal experience, Kitamori declares that "the heart of the gospel" was revealed to him as "the pain of God." "I am filled with gratitude because I was allowed to experience the depths of God's heart with Jeremiah." A theology of God's pain is a theology of the Cross. The Cross Is not an act external to God, but an act within God himself. In fact, pain is the very essence of God. "Recovering this lost essence," be believes, "is the ultimate and grave task for today's theology, especially in Japan." This essay combines portions of three chapters from his book by the same title.
Kodera, T. James. "A Vortex of East and West: Watsuji Tetsuro's Phenomenology and the Problem of Contextualization." The Ecumenical Review 35:3 (July 1983): 266-76.	Contextualization and recontextualization is perennially important. This paper wrestles with issues in the Asian theological setting from an ecumenical perspective.
Koyama, Kosuke. "Asian Theology." In The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, ed. David F. Ford, 217-234. Oxford: Blackwell, 1989.	Out of the immensity of Asia, Koyama selects three theologians for discussion and the editor has selected (and written the section on) Koyama himself. Stanley Samartha explores Christianity and its relation to other faiths in Indian terms; Choan-Seng Song's method of transposition grapples with the relationship of Israel's history to Asia's; Hyun Younghak identifies with the most oppressed and marginalized of his people; and Koyama works out a practical, dialogical theology centered on the suffering of God.
Koyama, Kosuke. "'Building the House by Righteousness'" The Ecumenical Horizons of Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 137-152. Mystic, CN: Twenty-Third Publications, 1988.	Minjung theology may be spoken of in a number of ways: a theology in the Korean interrogation room; a Korean prison theology; a theology of costly discipleship; a theology of dialogue with destitutes and prostitutes; a theology between the underdog and the topdog; a theology intersecting Korean culture and social concerns; a theology of proclamation-preaching; a theology of social justice in the perspective of the Lord's Supper; a theology of politics of God; and so on. The Christian commitment and passion that cuts through all these theological reflections and actions is the conviction that "to know God" (theological beholding) means concretely to stop building the house through unrighteousness (ethical walking). This is the theme of minjung theology. The theme suggests expanding ecumenical horizons and corresponding theological challenges, "for this was not done in a corner" (Acts 26:26). There are three relevant questions related to minjung theology which must be asked and are explored in this article: What is the ecumenical meaning of the concepts presented by minjung theology in the areas-of 1) eschatology, 2) conflict and 3) culture?
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Occasional Bulletin from the Missionary Research Library 24:4 (May/June 1974): 1-8.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Northeast Asia Journal of Theology 14 (March 1974): 1-9.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kumazawa, Yoshinobu. "Confessing Christ in the Context of Japanese Culture." Northeast Asia Journal of Theology 22/23 (March / Sept. 1979): 1-14.	Surveys thinking about Jesus in Japanese writings from the Meiji era onward as a foundation for exploring issues relating to the Japanese understanding of Christ in the contemporary context.
Kung, Lap Yan. "The Cultural Dimension of Liberation Theology: The Case of Hong Kong." Ching Feng 38:3 (September 1995): 213-26.	What does the rise of the ecumenical interest in liberation theologies mean to the Hong Kong churches? Or does Hong Kong need a liberation theology? The issue discussed is how liberation theology may inspire the way of doing our theology in Hong Kong. In order to establish this thesis, the author discusses, 1) the use of the meaning of culture in this study; 2) a cultural critique made by liberation theology; 3) the cultural reality of Hong Kong; and 4) a proposed direction of a Hong Kong liberation theology.
Kuo, Lily Wang. "Ecclesiology and Women: A View from Taiwan." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 294-300. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First, I shall consider the early church as described in the New Testament; both in its qualities and its structure. "How did women belong?" shall be the question we try to answer. Then I shall describe the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall consider women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
Kuster, Volker. "Minjung Theology and Minjung Art." Mission Studies 11:1 (1994): 108-29.	Discusses the historical context of Korea, the development and main ideas of Minjung theology as a context for discussing minjung art. Three categories may be discussed: 1) cultural-religious motifs, 2) scenes from the everyday life and its characters; and 3) motifs deriving from political resistance and propaganda art.
Kyung, Chung Hyun. "'Han-pu-ri' Doing Theology from Korean Women's Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 147-50. Maryknoll, NY: Orbis Books, 1990.	I do not try to articulate Korean women's God-experience from biblical or orthodox theological perspectives in a traditional sense. Instead I like to name Korean women's experience within our cultural context of suffering and life-giving using our traditional symbols and metaphors in an organic way. Then I try to make connections between Korean women's experiences and the Christian tradition. In this article I will approach Korean women's God-experiences through our overwhelming sense of the presence of haunting ghosts in our land.
Lam, Wing-hung. "Patterns of Chinese Theology." Evangelical Review of Theology 6:2 (October 1982): 224-236.	The formation of Chinese theology is a task that involves two kinds of loyalty in the mind of the Chinese Christian. As Chinese, he wants to be faithful to his cultural tradition; as Christian, he has to present his religious message without diminution. Indigenization of the Christian faith can be regarded as an intellectual movement between the two loyalties. Some contemporary Christian scholars felt the conflict between traditional Chinese values and the Christian ethos. Their indigenous effort became a competition of commitments. Others were at home with both, confessing that Christianity and Confucianism are different names of the same truth. Most Chinese Christians stayed in between these two views, sympathetic with the ethnic culture and critical in relating Christianity to it. A persistent question occurs when the patterns of indigenization are examined: is the effort meant to render Christianity more acceptable to the Chinese or to preserve the Chinese cultural values?
Lam, Wing-hung. "Patterns of Chinese Theology." Occasional Bulletin of Missionary Research 4:1 (January 1980): 20-24.	Presents ways in which Chinese theology was indigenized, including 1) using Christianity to justify and solidify Chinese classical precedents t, 2) harmonizing the Christian faith with the Chinese culture; 3) seeing Christianity as a means of fulfilling, rather than destroying, Chinese culture; 4) portraying the world and the church in dualistic confrontation; and 5) using Christianity to judge traditional culture.
Lan, Kwok Pui. "A Chinese Perspective." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 78-83. Geneva: World Council of Churches, 1986.	Orientation of the article towards Chinese people's theology: Theology by the people begins with the stories told by these people. We heard the story, cried with them, felt the hurts and tasted the wounds. Only then could we struggle with them to put the broken pieces of life together, to try to figure out the voice of God speaking through the tears and sighs, murmurs and laments, anguish and hope, no matter how dimly it comes through.
Larbeer, P. Mohan. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 118-127. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Larbeer, P. Mohan. "The Spirit of Truth and Dalit Liberation." Ecumenical Review 42 (1990): 229-236.	Describes the dalits through stories of oppression and explores issues of their need for freedom and dignity. Concludes: The church in India, as a community called to further the liberative mission, should come out from the clutches of the rich and the high caste. It is not enough merely to identify with the Dalits, the church should become the church of the Dalits. This Dalit church, with the power of the Spirit of truth, will witness to the Paraclete as mediator. This Dalit church will help its own community to come out of the feeling of forsakenness with the power of the indwelling presence of Jesus. Thus the Dalit church will be truly messianic and become instrumental in the gathering up of all things in Christ.
Laschenski, S.J., Sigmund J. "The Meaning of the Incarnation for the Church in Thailand." The East Asia Journal of Theology 2:1 (1984): 75-81.	Explores the implications of the incarnation in relation to the church of Thailand.
Lee, Archie C. C. "Doing Theology in Chinese Context: The David-Bathsheba Story and The Parable of Nathan." The East Asia Journal of Theology 3:2 (1985): 243-257.	Aims to examine the stories in the title to see how they can be used as tools for doing theology in the Asian context.
Lee, Archie C. C. "Prophetic and Sapiential Hermeneutics in Asian Ways of Doing Theology." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 1-11. Singapore: ATESEA, 1993.	This paper aims at investigating into two types of biblical traditions: the prophetic works and the wisdom literature. In the prophets, attention will be drawn to the ways the prophets understand the epic-historical traditions, how they treat their texts and utilize them to bear upon the contexts in which they are called to proclaim their messages. Only passages from Amos and Deutero-Isaiah are cited for our discussion in this paper. These two prophetic books have been studied in the light of wisdom influences. In our examination of the wisdom literature we shall see that wisdom tradition by its own character possesses the power to self criticize and so to reform and transform itself in the light of new experiences. The openness to correction, the courage to doubt and the acceptance of diversified and pluralistic viewpoints are attitudes of mind characteristics of wisdom thinking. The wisdom teachers apply these principles to their cultivation of wisdom. I propose that these sapiential hermeneutical principles, if taken seriously, will have great implications for our theological task.
Lee, Chang-Sik. "A Historical Review of Theological Thought for the Last One Century in Korea." East Asia Journal of Theology 3:2 (1985): 321-326.	This review of the history of the Protestant theological thought in Korea for the last one century comprises the major theological issues discussed much among the native theologians, and it is divided into three categories: its mood, its type, and its mode. The mood means either conservative or liberal, the type either confessional or apologetic, and the mode either objective or subjective trend.
Lee, Peter K. H. "1997 and the Church in Hong Kong: An Exercise in Contextualization." Ching Feng 25:4 (December 1982): 233-49.	In Hong Kong today nothing grips the people more than the question of 1997. What will happen to Hong Kong after 1997? As Christians, where do we stand in these respects? If we know where we stand, how do we get our bearing? In raising these questions we are already getting ourselves involved in what is called contextualization. It is a process of doing theology which takes the living context seriously while seeking guidance from biblical texts. The result is contextuality, which is a critical awareness of the significance of the particular, historical moment in the light of the Missio Dei. Whereas, by the nature of this group, it is natural for us to approach the subject with pastoral concern, this is a conscious effort at contextualization. The value of contextualization, if done right, lies in giving us a theological bearing even as we go about in our pastoral work. This presentation will consist of three parts, under the headings: context, text and contextuality.
Lee, Peter K. H. "Can Theologians Dance on the Head of a Pin?" In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 66-79. Singapore: ATESEA, 1990.	I do not know how nimble a theological dancer I am, but I am following a way of doing theology which is more arresting than the usual systematic/dogmatic approach. My approach here is narrative-metaphorical-dialogical. Narrative. A narration relates happenings in some kind of sequence, temporal, logical or imaginary. The advantage of the narrative method is that the listener can easily identify oneself emotionally with certain characters or events, so that communication is more effective. If the narrator has a theological slant, he or she can make an interpretation suggesting the meaning of God's actions, directly or indirectly, in the world. Metaphorical. Metaphors are concrete images used to open up meanings in a provocative way by connecting two or more apparently unrelated things (e.g. "rock of ages cleft for me"). If a metaphor makes a comparison, the comparison is not made explicitly, as in a simile (e.g., "my beloved is like a gazelle"), but implicitly (e.g.-., prepare a road for the Lord through the wilderness"). etaphorical language is thought-provoking because of the unexpected way in which meaning is opened up. Dialogical. An I-Thou relationship is presupposed in true dialogue, in which the partners address themselves to a subject of mutual interest, though from different standpoints. The interpersonal 'encounter in depth makes an impact on each other's consciousness, and the exchange of thoughts stimulates, challenges, enriches and even transforms each of the participants. In my presentation I am aided by the use of three curve-shape images: the rivers, the dragons and the marches. These images will help me move from one part of my presentation to the next. You, in the audience, or as the reader, can move along with the visual images too.
Lee, Peter K. H. "Contextual Theology: The Hong Kong 1997 Question as a Case Study." Ching Feng 37:3 (September 1994): 147-67.	This piece of writing is not a full theological treatise: it is rather an illustration of what contextual theology is like. It takes the 1997 question as a clue to understanding the Hong Kong context. It then adapts from the insights of a German theologian, Dietrich Bonhoeffer, to provide a theological perspective. From such a perspective, theological judgments will be offered on relevant issues arising from the 1997 question in Hong Kong.
Lee, Peter K. H. "Indigenous Theology: Over-cropped Land or Undeveloped Field?" Ching Feng 17:1 (1974): 5-17.	Proposes and discusses three lines of future development for Chinese indigenous theology: 1) take existential involvement in history seriously; 2) uncover ways in which the interpreter's predisposition affects his/her approach to the biblical texts; 3) focus on the importance of using the Chinese language and constructs available in that language. Concludes: Is Chinese indigenous theology an over-cropped land or uncultivated field? If my observations are correct, most of the endeavors so far are in want of a proper theological method, so that they are like ploughing old soil which will yield no notable harvest., But once a viable theological method is found, what is before us is a piece of fertile land ready for planting.
Lee, Peter K. H. "Some Critical Issues in Asian Theological Thinking." Ching Feng 31:2 (August 1988): 124-52.	Christianity has been in Asia for centuries. Yet it is only in the last few decades that Asian theological thinking has become a subject of academic interest in theological circles, in this continent and elsewhere. In this brief survey we shall not cover the whole field of Asian theology but highlight certain critical issues in theological thinking. We do this by going from one country to another (selected countries), touching upon one or two key issues in each place, and finally we make a summary statement of what some of the critical issues are, namely: 1) Christian theology is still foreign to Asian soil; 2) the encounter between faith and culture in Asia is inevitable, and we need not fear it (indeed, divine revelation is to be found in Asian cultures); 3) the Asian world is made up of both trans-mundane religious beliefs and hard realities and Christian theology must address both arenas; 4) a vital theology for Asia will fit into the struggles of the people; and 5) denominationalism continues to fracture Asian Christianity.
Lee, Sung-Hee. "Women's Liberation Theology as the Foundation for Asian Theology." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 108-20. Singapore: ATESEA, 1986.	If you ask a woman of the Chosun Dynasty period about her name, she would reply, "I have no name". A woman without a name, with only a face - this was (also is?) the situation of Korean women until the early era of Korea. "Name" is a symbol of a person. Korean women's liberation movements have begun to rediscover the identity of women. In order to do research on why they had to make those movements, we must turn our eyes to the situation of women in that society. How they were dealt with is well described in Korean literature at the beginning of the 20th century. Therefore, this paper intends, first, the observation of Korean women's images in the literature, second, through that, the observation of Korean women in society, third, the groups of women's liberation movements, and finally, the theological suggestion of Women's Liberation Theology as the foundation for Asian Theology.
Lee-ming, Ng. "The Promise and Limitations of Chinese Protestant Theologians, 1920-50." Ching Feng 21:4 (1978): 175-82.	On the whole, Protestant theology in China in this period was highly contextual. We may be talking about contextualization now; people in China were actually doing it from the 20's on. As we all know, this way of doing theology can be rather limited in scope, and the range of Protestant theology in China from 1920-50 was quite narrow. Apart from a fair amount of devotional literature, Protestant writings in China at this time were concerned chiefly with two issues, namely indigenization and, the role of the church in society. Buoyed by their new faith, Chinese Protestant theologians writing in 1920-50 felt called upon to do great things. They were very much like a freshman entering college, with a firm belief that he has a solution to everything. That, of course, was not to be. God is almighty, but Christianity is not, and we are not. If we can accept this, then we can have a more realistic estimate as to what we can accomplish in society.
Ling, Samuel. "The Gospel and Chinese Society." Evangelical Review of Theology 10:2 (April 1986): 147-152.	Among the Chinese of the diaspora, the church is maturing and a new generation of theologically conscious leaders is emerging. In such a context, theological reflection on the Christian message for the Chinese people is something which is both timely and desirable. Concludes: The Chinese community is a variety of ethnic Chinese. Chinese culture itself is changing., How does the Church-wonderfully gifted by the Spirit with talents and abilities, but frightfully small in comparison with overall Chinese population--speak the gospel into this context? By rediscovering the vision of the transcendent, covenant-maker God; by ministering with the deepest compassion for man trapped in his predicament of sin and suffering; by empowering the people of God with both the dunamis and the tools for ministry.
Mackie, Steven G. "God's People in Asia: A Key Concept in Asian Theology." Scottish Journal of Theology 42:2 (1989): 215-240.	Asian Christian theology is not new, but in recent years a new kind of contextual theology has begun to emerge in Asia, with obvious similarities to other Third World theologies, especially as regards methodology, and yet with certain notable differences. The familiar Third World emphasis on liberation is indeed often present, but there is also a widespread concern with culture; and even more important is the concern, which prevails everywhere apart from the Philippines, to relate theologically to other Asian religions. Some leading theologians (notably K. Koyama and C. S. Song) are hesitant about using the term 'liberation', but they are deeply concerned, all the same, with cultural alienation, social injustice, the dominance of political ideologies, and the massive and long-continued sufferings of the Asian poor. This paper consists of three parts. Part I traces the recent development of contextual theologies within the Asian theological debate. Part II examines the distinctive approach which has already emerged to one of the key themes in this debate: the People of God. Part III looks briefly at some areas of continuing discussion.
Madtha, William. "Dalit Theology: Voice of the Oppressed." Journal of Dharma 16 (1991): 74-92.	Today, two of the most urgent questions that face any religion are the questions of the many poor and many religions. The answers that the churches give to these challanges will determine their relevance. In this context, when religions of different view points dialogue together on the poor a fruitful and critical reflection, rooted in theo-praxis, will emerge. Such praxis and dialogue-based reflection on dalit situation may be provisionally christened as dalit theology. Dalit theology is a systematization of the critical reflection on ortho-praxis which the oppressed generate dialogically in the light of their faith. 'It is born out of a live experience of the suffering or marginalized and their. shared efforts to abolish their existing unjust situation and to build basileia; a new society; more free and more human, come what may. Hence it is a theology of the rift-raff, the underside of history. Here the down-trodden become the historical locus Dei. God is encountered in the struggles for the rights of human bpings through thick and thin (is 1.11-17; Jer.22.13-16; Hos. 4.1-2, 6.4-6). The kernel and core of . dalit theology is not logos but praxis that is liberative. The primary agents of this struggle are the dalits themselves and the others are only empathetic animators. This theology puts justice and establishment of God's reign at the centre of Kerygma in lieu of doctrinal orthodoxy and church-expansion.
Mananzan, Mary John and Park, Sun Ai. "Emerging Spirituality of Asian Women." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 77-88. Maryknoll, NY: Orbis Books, 1988.	Spirituality is a very interesting and important topic to tackle. However, it is a subject that many have yet to explore and articulate, at least in the Asian context. We shall start with "What Is Spirituality?" and then discuss the Asian situation that is the context of the spirituality of Asian women. It is also important to treat the "Framework and Nature of Asian Women's Spirituality" and "Interfaith Dialogue and Asian Women." We shall conclude with a theological reflection.
Massey, James. "Ingredients for a Dalit Theology." In Towards a Dalit Theology, ed. M. E. Probhakar, 57-63. New Delhi: Indian Society for Promoting Christian Knowledge, 1988.
Massey, James. "The Role of the Churches in the Whole Dalit Issue." Religion and Society (Bangalore) 41:1 (March 1994): 44-50.	Before defining the role of churches, it is thus very important for us to answer one other pertinent question of why the Christian community/Church in India has failed to address the whole issue of Dalits, particularly Christian Dalits, or to put this question another way, why do we find condition of the Christian Dalits unchanged, even after becoming Christans? To get a reasonably clear answer to these questions we have to go to the root of the issue or problem of Christian Dalits, which has a number of dimensions. Because of the limitation of time and also the size of this presentation, it is not possible here to deal with all the dimensions of the question or to go into details. Therefore for our discussion and consideration, we will highlight four of the major dimensions which comprise the historical, biblical, theological, and human rights issue.
Mastra, 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.
Melanchton, Monica. "Christology and Women." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 15-23. Maryknoll, NY: Orbis Books, 1990.	Theology has always been dynamic and the fluid nature of christological thought indicates that women too, like the liberation theologians of Asia and Latin American, can also interpret the doctrine. of Christ within a specified frame of reference which is meaningful to us as women. The frame of reference used by classical dogma is no longer adequate and hence the many changes in christological thoughts. This paper will not attempt to outline the history of christological thought or the positions taken by the many early church fathers or modern theologians or go into the intricacies of christological debate. Rather it will work on two basic christogical affirmations and their significance for women in India. The two christological affirmations are: (1) the human and divine nature of Jesus Christ, and (2) his redemptive work extended to all human beings both men and women.
Mercado, Leonardo N. "Doing Filipino Theology." Studia Missionalia 45 (1996): 169-88.	This study is about how some Filipino Christian shamanic healers and their followers combine their traditional primal religion and Christianity. In doing so they inculturate implicitly a Filipino theology. Our task is to explicitate the local theology behind their acts.
Mookenthotam, Antony "Groundwork for an Indian Christian Theology." Journal of Dharma 14 (1989): 343-352.	Theology, irrespective of the definition or description one may be inclined to follow, develops in concrete situations which in turn form the context of theology. Being 'contextual' is an essential ingredient for any theology to be relevant. Hence, it seems to me that it is not the very possibility of an Indian Christian theology that can be called into question, but rather whether it responds to the context, whether such a response is adequate and relevant, will always be questioned, discussed and even controverted. This article seeks to present a brief sketch and a sort of a critique of the historical development of Indian Christian theology, on the one hand, and to indicate certain problems arising from the religious traditions of India on the other, suggesting in the process certain essential elements for the growth of an Indian Christian theology. A serious effort is made to avoid those points that can be controversial.
Moon, Cyris H. "Minjung Theology." Ching Feng 26:1 (April 1983): 48-51.	Although the roots of Minjung Theology go back much further, it is true to say that since 1970 theologians in Korea have been confronted with a different theological agenda. Industries and university campuses,. ordinary people, intellectuals, laborers, and even many literary critics have proclaimed the message of liberation in the Bible in ways that are relevant to the current economic-socio-political context of Korea. In this situation we have been challenged to provide a biblical perspective for understanding the reality of the people, especially of the minjung, who are politically oppressed, impoverished, and subjected to insult and contempt. This challenge has been an expression of the minjung springing from their life situation in Korea. Thus we begin to formulate a theology which can be addressed as "the gospel" to the minjung.
Moon, Cyris Hee Suk. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 119-135. Singapore: Christian Conference of Asia, 1981.
Mu, Ahn Byung. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 136-151. Singapore: Christian Conference of Asia, 1981.
Myong-Kwan, Chi. "Theological Development in Korea." International Review of Mission 74:293 (January 1985): 73-79.	Describes minjung theology: Listening to the cries of Abel has been the starting point for minjung theology in Korea; the theologians who have enunciated this theology, based upon a view of the people (minjung) as the subjects of history, have appropriately described it as "theology from the scene," the scene of the people's workplaces, whether on the factory floor or out in the fields. They point to the necessity of reading and understanding the Bible and of reconstructing systematic theology, Christian ethics and church history from the point of view of the minjung.
Na, Yong Wha. "A Theological Assessment of Korean Minjung Theology." Concordia Journal 14 (1988): 138-149.	"Minjung" denotes "the people" literally, and "the underdogs" figuratively. Minjung is understood as those victims of social injustice. This, term has been used in the political sense since 1970 by Korean historians, but its politico-theological sense was introduced to minjung theologians by Japanese theologians specializing in sociological hermeneutics. Minjung theology is a theological product issuing from the background of the Korean political situation of the 1970s. This study attempts to show how seriously minjung theology deviates,, from the true teachings of the Scriptures. At the same time, it contrasts the teachings of minjung theology with the Scriptural meanings of the Gospel, with the goal that we should be sure of the fact that the kingdom of God can be planted only by the powerful hand of the Triune God who primarily works through the preaching of the Gospel. This study also attempts to verify whether minjung theology is really even Korean theology or not. Minjung theologians insist on using the Korean term "minjung" in order to identify minjung theology as a Korean theology. Additionally, in that minjung theology disregards the vertical dimension of the Gospel, and even emphasizes the horizontal dimension, this study also attempts to prove that minjung theology is defective in giving as the theological motivation for its goal the establishment of a new society of brotherly love.
Nalunnakkal, George Mathew. "Search for Self-Identity and the Emerging Spirituality: A Dalit Theological Perspective." Bangalore Theological Forum 30:1/2 (March & June 1998): 25-44.	Dalit (the term in the Indian context denotes those oppressed on the basis of caste) theology is a theology done by and for the dalits in India. Above all, dalit theology is a reflection on dalit consciousness and identity. Concludes: It is high time that dalit theology, as also liberation theology, realizes that socio-political liberation alone will not be an integral liberation unless it is linked with liberation of land and earth and the whole ecology which is so integral to the survival of the dalits and the tribals in India. Thus, linking the social concerns of the dalits and the tribals with their ecological concerns, an authentic spirituality can be developed in the Indian context. Dalits should take land as a theological category and strive to regain possession of their homeland (ecology) which is part of their culture and religiosity. Only then, an integral spirituality which is rooted in the searches of basic communities for their identity can and will be a reality.
Namala, Annie. "The Need for Rethinking Theology and Ideology: An Activist's Perspective." Bangalore Theological Forum 23:2 (June 1991): 21-26.	Looking back at the missionary intervention, in our country, and the growth of Christianity here, we see that as in the historical picture, Christianity here is also a religion of the oppressed: The majority of the Christian converts came from Dalit and Sudra backgrounds. Two hundred years ago the missionaries took a very definite step of consolidating, strengthening and giving a new identity to this group. Maybe that was the need of the hour and also a definite strategy. With two hundred years of history, I feel we are on the threshold where we can intervene in larger issues. We need to definitely take a stand on the social reality around us. There is a need to search and find new identities, to creatively and responsibly intervene in our context and reality. This is the deepest spirituality that we can strive for and a common search is what binds us together.
Naohiro, Kiyoshige. "Jesus in Japanese Christian Thought: Uchimura and Kagawa." The Japan Christian Quarterly 49:1 (Winter 1983): 31-37.	Chooses two representative Japanese Christians and explains how they grasped the figure of Jesus for themselves. They are chosen because they are men who are known--in name at least by perhaps 99 percent of the non-Christian people of Japan. Uchimura and Kagawa accepted the Christian faith within their own cultural context in a most meaningful way and set forth a challenge to their generation which won them great numbers of sympathizers. We can point to them as the type that Takeda Kiyoko would call the "grafted type" of Christians within the Japanese cultural tradition.
Nemeshegyi, Peter. "Theology of the Way: An Attempt of Inculturated Theology in Japan." Studia Missionalia 45 (1996): 153-68.	Review of John Kakichi Kadowaki's Japanese book Michi no Keijijogaku, which the author translates as "Theology of the Way" as an example of Japanese inculturated theology.
Nicholls, Bruce. "A Call for a Vital and Coherent Evangelical Theology for the Market Places of India." AETEI Journal 10:1 (Jan. - June 1997): 15-22.	This is a kairos moment for evangelical churches in India; the stresses present give a unique opportunity for evangelical churches to witness by participating in nation-building. The starting point of this movement is a call for a vital and coherent theology for the marketplaces of India.
Nicholls, Bruce. "A Living Theology for Asian Churches: Contextualization-Syncretism Debate." Asian Perspective No. 21 (n.d.): 1-24.	Examines issues related to drawing the boundaries between contextualization and syncretism. What constitutes the dividing line? Concern of Nicolls is to reflect on the unchanging universals of the Gospel and to evaluate the variables of the content and forms of doing theology in context.
Nicholls, Bruce. "A Living Theology for Asian Churches: Some Reflection on the Contextualization Syncretism Debate." In Biblical Theology in Asia, ed. Ken Gnanakan, 19-38. Bangalore, India: Asia Theological Association, 1995.	The central issue in the contemporary Asian theological debate is where do we draw the boundary between contextualization and syncretism. Assuming that contextualization is a right and necessary way of doing theology and syncretism a wrong and undesirable result of theologising, what then constitutes the dividing line between them? This is a much more complex question that at first appears, for to meaningfully translate. and communicate, the gospel from one cultural milieu to another inevitably involves adaptation, rejection and transformation. Furthermore, for the evangelist/ theologian committed to the mission of communication, he or she finds himself or herself (hereafter referred to in generic male terms) a bearer of the message and therefore a part of the communication process itself. He is unable to objectify himself from this process. Our concern is to reflect on the unchanging universals of the gospel and to evaluate the variables of the content and forms of doing theology in context.
Nicholls, Bruce J. "Contextualisation in Chinese Culture." Evangelical Review of Theology 19:4 (October 1995): 368-380.	One of the fundamental factors in the growth of the church is our willingness and ability to interpret Christian Faith in the changing cultural contexts in which we live. This is our missiological challenge today. In this address I will attempt to speak to two changing cultural contexts mainland China with its billion plus citizens and Vancouver, Canada, a city in which one third of the inhabitants are immigrants. Our task is to relate the gospel to both our traditional culture (in the case of Chinese culture this means primal shamanism, Confucianism, Taoism, and Buddhism) and to the modem industrial culture of secular materialism, and in the case of mainland China, to communism and its consequences.
Niles, Preman. "Towards a Framework of Doing Theology in Asia." In Asian Theological Reflections on Suffering and Hope, ed. Kim Hao Yap, 16-29. Singapore: Christian Conference of Asia, 1977.	Asian theology is suffering from a crisis of identity, for it is often dominated by theological thinking in the West, and more recently, by Latin American and Black American Liberation theologies. Indeed, it is difficult to perceive what is distinctive about Asian theology. If theology in Asia is to have its own identity, it must cease to be merely an extension of western theologies, and instead speak meaningfully to and within the context of Asian suffering and hope. The true identity of Asian theology will emerge only when we begin to perceive and articulate the relevant word in our situation. Hence, it will be helpful to look at the issue of the identity of Asian theology through the experience or consciousness which has engeridered this conviction.
Nim, Ahn Sang. "Feminist Theology in the Korean Church." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 127-34. Maryknoll, NY: Orbis Books, 1990.	Feminist theology is the way for all Korean Church women to take up these tasks together, and the way for all women and men in the world to hold hands and band together. This is the road to removing thousand of years of the old patriarchal culture with the help of the Holy Spirit which was promised by Jesus Christ. Today, God is calling us, "Christian women of Korea! Let us remove this rock together." Dear sisters and brothers, let us together start to remove the rock of patriarchal culture which is in front of us in the Korean Church and in the whole world.
Nirmal, A. P. "Towards a Christian Dalit Theology." Asia Journal of Theology 6:2 (1992): 297-310.	Indian Christian theology is now for the dalit, no longer confined to the elite. This article explores this issue and explains what dalit theology is.
Ogle, George. "A Missionary's Reflection on Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 59-72. Mystic, CN: Twenty-Third Publications, 1988.	I wish to begin this paper by expressing deep gratitude to those who, through their own sufferings, have formulated the theology called minjung theology. It has a New Testament ring to it that has persuaded me of its authenticity. And, those who espouse it present such a genuine witness that I am convinced of their apostolate. This article is, therefore, not a critique of minjung theology. Rather, it is an essay based on my experiences as a foreign missionary involved in Urban Industrial Mission (UIM). Those experiences provided me with a unique exposure to the han of Korea's industrial workers. This article is an essay of appreciation to those who have been able to articulate the hardships, and the significance of those hardships, borne by the workers of Korea. South Korea has undergone considerable industrial development in the last two decades. Much of the credit for that development should go to Korea's workers but it is credit they never receive. Most of the sacrifice and suffering that has made progress possible has been that of the ordinary factory worker. This essay is primarily a reflection upon the han she and he endures.
Osamu, Tsukada. "The Church, Theology and the Emperor System." The Japan Christian Quarterly 49:2 (Spring 1983): 102-109.	In this Post-War era, our "mother church" is no longer the church in the West, but the Christian community which endured suffering, agony, and failure during the war. That is to say, indigenous theology in Japan must use as a point of departure a critical examination of our own immediate history and experience as well as the various past interpretations of our faith. It is in such a context and with such presuppositions that we will examine and evaluate the ideology concerning the emperor system in relation to contemporary Japanese Christian belief and practice.
Park, A. Sung. "Minjung Theology: A Korean Contextual Theology." The Indian Journal of Theology 33:4 (Oct.-Dec. 1984): 1-11.	This paper is written to introduce Minjung theology and to discuss its salient points. Since Minjung theology is a theology in the making, this paper attempts to show the growing edges of this theology called Minjung.
Park, A. Sung. "Theology of Han (The Abyss of Pain)." Quarterly Review 9 (1989): 48-62.
Parratt, John. "Recent Writing on Dalit Theology: A Bibliographical Essay." International Review of Mission 83:329 (April 1994): 329-37.	There is thus burgeoning literature appearing in India on this peculiarly Indian theology of the oppressed. Regrettably, distribution of Indian Christian books in the west is at best erratic. This is a pity, for it means that western theologians are only scantily informed about one of the most exciting and important developments in third world theology for several years. Dalit theology is the theologizing of ordinary believers at the grassroots, and which manifests itself in hymn, song and story, as well as in the more sustained argumentation of trained theologians. It is appropriate then that several of the volumes discussed in this review include some moving examples of such oral-narrative theology.
Pathikulangara, Varghese. "The Task of Oriental Theology in the Indian Context." Christian Orient 6 (1985): 97-104.	The Latin Church with her Western theological tradition is a colonial accretion and of recent addition to the Indian situation. With all the good will and earnest attempt from the part of Latin theologians to Indianize it, it remains and has to remain for good, foreign and alien to the cultural heritage of India. The reason is obvious: It is an apostolic Christian synthesis of Rome (the Law of Peter) according to the cultural patterns mostly of Europe. Of course, it is universal in its character. But it call never be compared with the apostolic Christian synthesis of the Thomas Christians (the Law of Thomas), which is in tune with the cultural patterns of India and Asia. By this very fact, this law of Thomas remains normative for any further theologizing in the Indian context. The task of Oriental theologians in India today is also determined by the fact that their tradition was disfigured during the colonial and imperialistic period, and that they are now historically conditioned to live among the Latin and the non-Christian religious traditions, diverse cultural exigencies including even that of secularism and pluralistic "world-views".
Phan, Peter C. "The Christ of Asia: An Essay on Jesus as the Eldest Son and Ancestor." Studia Missionalia 45 (1996): 25-46.	This essay intends to make a contribution to the ongoing Asian christological reflections by situating Christ within the context of the Confucian teaching on family relationships, especially on the role of the eldest son, and the Asian practice of veneration of ancestors. It will first describe Confucian family ethics and the practice of ancestor veneration as these have been practised in certain Asian countries, focusing on Vietnam in particular (the author's home country). Secondly, it will explore the possibility of viewing Christ as the eldest son and as an ancestor. Finally, it will raise the question whether this christology needs to be complemented by liberation christology, especially as this is presented by Asian feminist theologians. The burden of the essay is to argue for the portraiture of the Christ as the eldest son and an ancestor within the context of Vietnamese culture and religious traditions and in light of feminist liberation theology.
Philip, T. M. "What Do You Make of Indian Theology?" Currents in Theology and Mission 10 (1983): 78-86.	Contextuality involves the continuing transformation of every society and every human life by the gospel. Indian philosophy speaks of three roads for attaining liberation, and now contemporary Christian theologians pursue these ways of knowledge, devotion, and action. Indian researchers have discovered that the encounter between the true God and the human family is previous to the presence and words of the missionary. The author reviews the work of Brahmabandhab Upadhyaya, Sadhu Sunder Singh, and P. D. Devanandan.
Rayan, Samuel. "Theological Priorities in India Today." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 30-41. Maryknoll, NY: Orbis Books, 1983.	We want Indian Christian theology to be of service to the Indian people in our common search for full humanity in an open fellowship. Indian theology seeks to discern, illumine, and support the people's struggle for human wholeness in freedom and dignity. Its endeavor is to make a meaningful contribution to the march of our people toward human fullness in a just society. . . . We recognize the crucial character of our times and realize that what is at stake is the very life of our people, even the physical life of the masses--to say nothing of the quality of their life, or of their participation in culture, or of space for that creativity. The situation is complex, but in our discussion we found the problem of poverty and of caste particularly urgent and deserving of emphasis. Clearly related to these are questions concerning women's status and rights, the orientation and organization of youth, and the restructuring of our educational system. These problems cannot be addressed, however, without a due consideration of the people's movements and stirrings from below, as well as the situation of religious plurality and the social role played by religious symbols.
Reimer, Reginald E. "The Religious Dimension of the Vietnamese Cult of the Ancestors." Missiology 3:2 (April 1975): 155-68.	The thesis of this article is that the traditional Vietnamese Cult of the Ancestors is, indeed, part and parcel of Animism--the underlying web of Vietnamese religion. In its traditional form the Cult is in every sense a religion and, as such, will inevitably come into confrontation with biblical Christianity. The key to understanding the Cult lies in understanding Vietnamese beliefs concerning the soul. The thrust of this article will be to show the religious dimension of the Cult which is in conflict with Christian belief. In so doing I hope to lay to rest the idea that the origin and primary meaning of the institution is ethical in nature.
Ro, Bong Rin. "Communicating the Concept of God in Korean Culture." Evangelical Review of Theology 21:4 (October 1997): 341-345.	The terminology used for 'God' in any culture always has profound significance for theological understanding and for the practice of evangelism and church growth. The author shows the importance of this understanding in communicating the concept of God to the people of Korea in the plurality of their religious cultures by discussing 1) the complex Korean concepts of deity and 2) how to apply scriptural principles for the purpose of communicating the God of the Bible to 21st century Koreans.
Ro, Bong Rin. "Contextualisation: Asian Theology." Asian Perspective No. 3 (n.d.): 1-20.	Deals with theological issues involved in contextualization in Asia. Explores and critiques various Asian theologies.
Ro, Bong Rin. "Contextualization: Asian Theology." Evangelical Review of Theology 2:1 (April 1978): 15-23.	Defines contextualization and discusses four categories of Asian theology: 1) syncretistic theology; 2) accommodational theology; 3) situational theology, and 4) biblically-oriented theology relevant to Asian needs. Calls for Asians to formulate Asian theologies which are relevant to Asians and yet based on biblical doctrines.
Ro, Bong Rin. "Contextualization: Asian Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 3-18. Bangalore, India: Asia Theological Association, 1995.	This paper deals particularly with theological issues involved in contextualization. Attention is given to 1) distinctive differences between East and West today; 2) two aspects of contextual theology (it can be applied to the methodology of delivering the Gospel as well as dealing with the content of the Gospel). Concludes: Bearing in mind the differences between East and West, we Asians desperately need to formulate Asian theologies which are relevant to Asians, yet based on biblical doctrines. Syncretistic theologies which dilute the gospel message are becoming more and more popular in seminaries throughout Asia.
Ro, Bong Rin. "Contextualization: Asian Theology." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 47-58. Quezon City, Philippines: New Day Publishers, 1976.	A useful warning to over-enthusiastic contextualizers, this essay distinguishes four kinds of approach among Asian theologians. There are the "syncretizers" who try to mix Christianity with other Asian religions. There are the "accommodators" who select the "good ideas" and practices from other religious traditions and adapt them to Christian purposes. A third approach is that of the "situationalists" who seek to contextualize the gospel in relation to the living situation of a people at a crucial time. Finally, there are the more "biblically oriented" theologians who relate biblical doctrines to the actual issues Asians are facing today. Ro finds the first approach too compromising. Although he finds the second and third attractive, he recommends the fourth as a model. "The key issue in the whole argument of contextual theology,'' he says, "is whether biblical and historical doctrines of the Christian church can be preserved without compromise in the process of contextualization."
Ro, Bong Rin. "Evangelical Responses to Religious Pluralism in Asia." Evangelical Review of Theology 17:1 (January 1993): 70-81.	The relationship between Christianity and other religions is becoming increasingly acute today and will be more so in the future. Evangelical theologians must strive to understand the content of Christ's gospel first and teachings of other religions and our various contexts. They must also open their minds to see what is happening in the Asian theological arena and be willing to dialogue with those whose theological persuasion is different from theirs. Evangelical theologians in Asia and around the world need to work together through theological discussions in order to produce more joint evangelical theological declarations on key theological issues such as Liberation Theology and religious pluralism for our time.
Robinson, Gnana. "Jesus Christ, The Open Way and the Fellow-Struggler: A Look into the Christologies in India." Asia Journal of Theology 3:2 (1989): 403-415.	A living theology is active where the Church takes its historical existence in the context seriously and lives in dialogue with its environment and confesses its faith in that context. The picture of Christ who has been preached in India is very Western; it is time for multiple Indian approaches to Christ to be explored.
Ryu, Tongshik. "Culture and Theology in Korea: The P'ung-ryu Theology." East Asia Journal of Theology 3:2 (1985): 310-320.	The world of the resurrection brings freedom, peace and love--in short, the realization of mot, which has long been pursued in our nation. Mot corresponds roughly to English words like stylish. It captures a certain sense of beauty and verve combined with freedom, harmony and resourcefulness. Thus we do or say something with mot. Doing things according to mot (mot daero), the early Koreans found themselves through music and dance, by which they experienced the ecstasy of union with God and enjoyed the excitement and freedom that only such a relationship can bring. Thus what we have called p'ung-ryu theology is a theology which finds in Christianity the way for the realization of the cultural ideal of our people It is the way of the resurrection.
Samartha, Stanley J. "The Unbound Christ: Toward a Christology in India Today." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 221-39. Quezon City, Philippines: New Day Publishers, 1976.	This important essay, like the book from which it comes, is significant for three main reasons: (1) "The primacy of Jesus Christ to Christian faith and practice," which assumes special importance "at a time when the traditional religions are being pushed back to examine... the basic beliefs at the very center of their life"; (2) "the amazingly persistent response of Hindus to Jesus Christ in spite of the avowed self-sufficiency of modern Hinduism"; (3) the "need for systematic formulations of Christian theology in India, taking into account the living categories of Indian life and thought." The insights of the Christian faith in Jesus Christ as Lord and Savior can help Hindu spirituality to recover a sense of the personal, the historical, and the social. On the other hand, the Hindu insight into "the larger unity of all life" can help Christianity to overcome "a narrow view of revelation as confined to the historical, thus isolating it from nature and from human consciousness." "The affirmation of the lordship of the crucified and risen Christ over all life," concludes Dr. Samartha, "does not involve any exclusiveness. On the contrary, it is the declaration of the universality of the unbound Christ."
Sangnim, Ahn. "Doing Theology with God's Purpose in Korea." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 80-87. Singapore: ATESEA, 1990.	Doing theology in Korea from a feminist perspective, noting the story of developing a center for feminist studies in Korea and the opposition from seminaries. "Doing theology is the living out of theology in our daily life, trying to embody God's purpose in our community together with our fellow men and women, and with nature which is God's precious creation. Our stewardship of nature is commanded by God. Christians are called to mend a broken world. So I try to live out my theology in my daily life and will briefly enlarge on this. In spite of hearing many talks and reading many books on the Christian life, I have not yet learned how to live my daily life in a Christian way. I am struggling with the challenge of how to be a Christian in the community in which I live."
Sawa, Masahiko. "Christian Identity in Japan: Self-Discovery through Encounter." The Japan Christian Quarterly 44:2 (Spring 1978): 85-92.	What I would like to attempt here, though purely on an experimental basis, is to see and analyze the church in Japan in the light of the life and history of the church in Korea, which is, I believe, an excellent "mirror" for such analysis. It is an inescapable task for the church in Japan to persist in seeing itself through true dialogue and mutual criticism in love with churches in Asia in order to offer renewed thanks to God for His grace. There is a pressing need for the Japanese church to acknowledge and ask God's forgiveness for sins committed in the past and to ask God to liberate it from its self-imposed captivity and "monologish" attitude. Dialogue and encounter must not remain abstract terms for us in Japan, for they are essential to growth and relevant existence.
Sawatzky, Sheldon. "Chinese Ecclesiology in Context." Taiwan Journal of Theology 5 (1983): 149-164.	This article suggests an approach for Chinese theological reflection on the nature and task of the church, based on the model of "dynamic-equivalence churchness", and illustrated by Jung Young Lee's reflection on the nature of the church derived from holistic categories endemic to Chinese thought. Contextualized theological reflection on the nature and task of the church by Chinese Christians requires interaction between the biblical, historical, and local cultural contexts. New Testament images of the church can be interpreted in Chinese analogical thought-categories. The Anabaptist historical-theological context of the Mennonite Church in Taiwan reveals a concept of the church that displays peculiar affinity with aspects of Hebraic and Oriental thought. In the Chinese cultural context, the concepts of jen and li harmonized in community provide categories for a Chinese contextual ecclesiology. The dynamic interaction of these various contexts should provide fruitful meanings for theological reflection on the nature and task of the church in Chinese society.
Sawatzky, Sheldon. "Church Images and Metaphorical Theology." Taiwan Journal of Theology 6 (1984): 109-130.	As a vehicle of revelation, metaphor mediates between mystery and meaning, bridging the gap between the Word of God and man's right comprehension of its meaning. This article introduces the metaphorical process as a form more suited to theological reflection in the oriental context than the propositional form of theology characteristic of western theology. This thesis is supported by the figurativeness of much of the biblical language, particularly Paul's use of imagery to describe the nature and task of the church. The functions of metaphor in biblical language and the discipline of metaphorical theology are described. Certain principles of metaphorical hermeneutics are delineated to provide a basis for use of metaphor in theological reflection. The affinity of biblical language and the expression of the Chinese world view and thought in figurative, intuitive, paradoxical, concrete and holistic patterns affords a natural and effective manner for this type of theological reflection.
Schneider, Delwin B. "Toward a Contextual Theology in Japan." In Christian Presence in Japan: Essays in Honor of William J. Danker, ed. Wi Jo Kang and Masaru Mori, 53-69. Tokyo: Seibusha, 1981.	Explores the historical development of the term contextualization and the concepts behind the term. Gives examples from Africa, Pakistan, and India before turning to the Japanese context and analysis framed around lessons taken from Justin Martyr and the struggles in the early church.
Shang-li, Fong. "The Contours of a Chinese Theology." Ching Feng 13:1 (1970): 13-16.	A collection of statements on numerous systematic subjects (e.g., God, Christ, the Spirit, Bible, faith, humanity, etc.) in Christian theology in the Chinese context. Intended as a starting point for discussion and further reflection.
Siregar, Nursanty. "Emerging Asian Women's Spirituality." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 325-30. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	This paper is given in the hope that the Church is always ready to accept and, to encourage and to give full attention to the effective use of the potential it has and needs in order to carry out its mission to the world. Especially the potential of women. That men and women as God's creatures may work together as those who are called together to work for the growth of the church.
Soans, Chandrashekar. "The Water of Life in an Indian Cup: Towards a Contextual Theology." Koinonia 5 (1993): 218-239.	This paper explores the combination of bhakti with mysticism--a combination which expresses a dominant religious experience in India--as a way of translating the Christian message into a language that is understandable at the popular level. The purpose of the paper is not to advance Indian identity or to create social change, but to "present the water of life in an Indian cup"--to find an indigenous permanence, a home, for the Indian church in India. In India there is a widespread dislike among both Hindus and Christians for anything "dogmatic." Inclination is always towards "experience" or anubhava. In this context, the study of bhakti in association with mysticism is not only contextual but also authentically Indian. India is often called the School of mysticism, because in popular Hinduism roughly two-thirds of the population follow the way of bhakti. Mysticism and bhakti marga (the way of devotion) are two sides of the same coin; they are inseparable. Therefore, any theology that claims to be authentically Indian must take the bhakti aspect of Indian life seriously. The approach of the paper is practical, not theoretical. Therefore, in keeping with the limited scope of this paper, I will concentrate on one individual, Sadhu Sunder Singh, a prominent Christian mystic and bhakti theologian who sincerely made efforts to present water of life in an Indian cup.
Song, C. S. "Five Stages Towards Theology of Jesus, the Crucified People: Reflections on a Story Theology." In Doing Theology with the Festivals and Customs of Asia, ed. John C. England and Joseph Patmury, 112-132. Singapore: ATESEA, 1994.
Song, Choan Seng. "Christian Theology: An Asian Way." In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 20-34. Singapore: ATESEA, 1993.	Traces recent efforts a theological development through organizational conferences and proceedings in Asia. Concludes: As the world enters the Pacific Century of economic development, political change and ideological realignment, what will be the role of Christians in Asia? What will be the message and witness of Asian Christian churches? And how can Christians and theologians find their authentic theological voice that expresses the struggle of Asian humanity in this most populous region of the world? The Programme for Theology and Cultures in Asia is only a humble effort in response to the challenge of our times. It is our ardent hope and prayer that what all of us are able to bring to this effort out of our varied backgrounds, gifts and resources will be like the seed in Jesus' parable that "fell into good soil, where it bore fruit, yielding a hundredfold, sixtyfold or thirtyfold" (Luke 13:8).
Song, Choan-Seng. "Building a Theological Culture of People." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 119-134. Mystic, CN: Twenty-Third Publications, 1988.	Reflects on minjung theology, dealing with the ways it cuts against the status quo and how it has been attacked, the nature of the shamanism (which is the religion of the minjung), the reality that theology is not just abstract ideas but the life of the minjung, and the essence of han.
Song, Choan-Seng. "Christian Theology--An Asian Way." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 25-40. Singapore: ATESEA, 1990.	In recent years we thinking Christians and theologians in Asia have, at long last, come to realize that we cannot continue to sing somebody else's theological tune. It has dawned on us that we must find our own theological voice. It has become abundantly clear that our own cultures, religions and histories, unrelated historically to Christianity, pose fundamentally theological questions and challenges we can no longer ignore. The stereotyped theological and missiological pronouncements on our cultural, religious and historical realities made by our mentors in the West, if not entirely fallacious, are invalid and misleading. We have learned to exercise a "hermeneutic of suspicion" on the ready-made theologies and missiologies produced by those Western theologians who are "genetically" incapable of knowing what it means to live in the world of Buddhist culture, Hindu culture, or Confucian culture. We have grasped the fact that it is our responsibility as Asian Christians and theologians to make theological sense of the world of Asia in which the majority of our fellow Asians live, toil and die with no direct contact with Christianity.
Song, Choan-Seng. "Dragon, Garuda, and Christian Theology." In Doing Theology with Cultures of Asia, ed. Choo Lak Yeow, 26-40. Singapore: ATESEA, 1988.	Here is, it seems to me, a secret of doing theology in Asia. The secret has little to do with the difficult word "hermeneutics." It is not compatible with the traditional theological mindset. The secret consists simply in asking our fellow Asians for water to drink--poets, artists, thinkers, but above all women, men and children in Asia who harbor in their hearts despairs and hopes, who suffer hardships of life and struggle to be human. Their culture must be our culture. Creative Christian theology is already contained in that culture. That theology is "Christian" not because we baptize it, not because we transform it, but because we as Christians affirm it, identify with it, and find ourselves involved in the human struggle of the people of Asia for the fulfillment of life in this world and in the love and compassion of God the creator and savior. Because of that culture Christian theology is possible in Asia, not only possible but can be creative.
Song, Choan-Seng. "New Frontiers of Theology in Asia." The South East Asia Journal of Theology 20:1 (1979): 13-33.	Presents ten theological theses which will help Chinese theological reflection and action from an ecumenical orientation.
Song, Choan-Seng. "New Frontiers of Theology in Asia: Then Theological Theses." Ching Feng 22:1 (1979): 1-28.	What are Chinese-speaking Christians and theologians doing in this exciting era of doing theology? Theological climate has changed. Instead of serene, detached and predictable theology, we now have angry, passionate and unpredictable theology. We Chinese speaking theologians have yet to show our color. We are yet to demonstrate our particular likes and dislikes. We still need to exhibit our particular temper. A beginning must be made sooner rather than later. How are we to recognize in our mirror the true image of our own? How should we respond vigorously and creatively to the challenges of our times? These are important questions for the Chinese speaking Christians and theologians scattered in all parts of the world and maintaining their Chinese identity. The following ten theses are advanced in the hope that they may help us along in our reflection and action.
Sorley, Robert J. "A Christology for Japan." The Japan Christian Quarterly 50:1 (Winter 1984): 31-40.	The purpose of this article is to frame a doctrinal statement about Jesus Christ that will set forth the most important truth about him in a way that Japanese will readily understand and make their own. First, we will explore some of the reasons why a Christology for Japan should be expressed differently from a Christology for a Western audience. We will examine thought patterns by which Japanese people grasp and communicate reality. We will consider briefly the use of models for setting forth ideas about Christ. We will look at some basic principles used in forming the core Statement of this article. Following the Christological Statement itself, we shall discuss several of the models which appear in the Statement as to their special pertinence for Japan.
Spindler, Marc R. "Recent Indian Studies of the Gospel of John: Puzzling Contextualisation." Exchange 9(December 1980): 1-55.	Explores background issues, periodical literature on the discussion, and independent publications from an ecumenical orientation.
Suh, David Kwang-sun. "A Theology by Minjung." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 65-77. Geneva: World Council of Churches, 1986.	Describes minjung theology as a story-telling theology of the masses. "The stories told by the people in their suffering and praxis to change the world, that is, the socio-biography of the people, and the stories told by Jesus about the kingdom, that is, the theological biography of Jesus--these are the bases and foundations of theology by the people. The theology of story-telling or the theology of rumour-mongering is the privileged way of doing theology by the people."
Suh, David Kwang-Sun. "Minjung Theology: The Politics and Spirituality of Korean Christianity." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, Lewiston, NY: Edwin Mellen Press, 1995.	Introduces Minjung theology, including: its development in the 1970s, the way it looked at church history and mission history, its role as a political theology, its role as a cultural theology, its development in the 1980s, and a projection on the future of minjung theology. Concludes: "Minjung theology is still very much alive as we look at our theological world of today both here and abroad. For it is our common task to liberate theology and to make it return again and again to its proper task of liberating human beings from all forms of exploitation, oppression, and alienation."
Suh, David Kwang-Sun "Theology of Story Telling: A Theology by Minjung." Ministerial Formation 31 (1985): 10-22.	The minjung theology of Korea has taken its name as theologians and young workers, students priests and pastors met together and told each other stories over food and drinks. Friends gathered together secretly in eating places, not to discuss some great theologian's recent systematic theology, but to exchange rumors. Minjung theology has been formed to tell the stories of the minjung, the people, the suffering teenage female factory workers, the students who were court-martialed, the university professors and newspaper reporters who were kidnapped and abused in the torture chambers of the Korean CIA. Minjung theology has been formed in the stories told and the rumors spread among the fighting and suffering people of Korea in the 1970s. These stories were forbidden to be printed in the newspapers. Anybody who talked in public about student demonstrations and professors' arrests and young workers' strikes would be sent to jail on the charges of spreading "false The true stories of the people were censored, while false stories of development and national security dominated the front pages of the Korean news media.
Sumithra, Sunand and Nicholls, Bruce. "Towards an Evangelical Theology in India," Evangelical Review of Theology 7:1 (April 1983): 172-82.	A clear grasp of and a genuine commitment to evangelical theology which seeks without reservation to be faithful to the Bible as the Word of God is our first priority in attempting to develop "an evangelical theology in the context of India and Hindu cultures". A second priority is a sympathetic understanding of Hindu cultures and of the historical moment in contemporary India. Thirdly, we take the Church as the people of God seriously in our theological task. Therefore we want to reflect carefully on the strength and weaknesses of earlier and current attempts at formulating theologies and evaluate them both from the normative standard of Scripture and the response of the churches as they have sought to implement such a theology in the fulfilling of the church's mission in the world.
Sumithra, Sunand. "Conversion: To Cosmic Christ?" In Doing Contextual Theology: A Festschrift in Honour of Bruce John Nicholls, ed. Sunand Sumithra, 79-98. Bangalore, India: Theological Book Trust, 1992.	In short, the problem is: How should the traditional concept of Christian conversion be reinterpreted in a situation of world as neighborhood, where pluralistic claims of salvation are threatening human survival? Since such issue arises not so much in Church worship or renewal meetings as in the confrontation of the Gospel with other religious and secular systems, they are decidedly missiological. The three modest objectives of this chapter are, first to describe some of the current cosmic Christologies and hidden Christianities second to distill major theological issues involved and third to suggest some emphases relevant to the situation. Correspondingly the method is mostly a dialogue with contemporary theological trends.
Sumithra, Sunand. "Theological Issues Confronting the Indian Church." AETEI Journal 3:2 (July - Dec. 1990): 11-19.	The basic issues confronting India in the next decade include: 1) the finality of Jesus Christ; 2) the nature and mission of the church; 3) worship; 4) methodological issues (theology, hermeneutics, languages); 5) the credibility of the Gospel and 6) pastor/teacher training.
Sumithra, Sunand. "Towards Evangelical Theology in Hindu Cultures." In Biblical Theology in Asia, ed. Ken Gnanakan, 141-64. Bangalore, India: Asia Theological Association, 1995.	Since the purpose of this paper is already stated in the title, I only will mention a word here on my approach. I am following very roughly the wording in the title, so that my paper has three parts First, I will discuss evangelical theology, secondly, contextualization: and thirdly, some guidelines towards evangelical theology in Hindu cultures. In the postscript I attempt to draw some general conclusions.
Sundermeier, Theo. "Minjung Theology of Korea." Scriptura 22 (1987): 48-59.
Tan, Che Bin. "Constructing a Theology of Mission for the Chinese Church." In The Good News of the Kingdom: Mission Theology for the Third Millennium, ed. Charles van Engen, Dean S. Gilliland, and Paul Pierson, 227-32. Maryknoll, NY: Orbis Books, 1993.	Among the mission societies in China, the China Inland Mission was important because of the number of missionaries it involved and its deep and lasting impact. In terms of the place of origin of the missionary force, about half of the missionaries in China in the first half of this century were Americans. It is only appropriate that some reflections on mission to China should be done in a work honoring a veteran missionary and theologian of. mission who was an American CIM missionary. The purpose of this short essay is to delineate some important issues in constructing a theology of mission in the light of Chinese cultural characteristics and the history of mission in China.
Tang, Edmund. "Shamanism and Minjung Theology in South Korea." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 165-74. Kampen, Netherlands: J. H. Kok, 1991.	Popular religions or popular religiosity is becoming more and more a central challenge to the emerging contextual theologies of the world, particularly in the so-called Third World. As we survey the emerging theologies of Asia, we can find an abundance of examples. In the Philippines, theologians have attempted to construct a Christology in terms of the Black Messiah of the popular Easter rites. Indian theologians have devoted an important amount of research to the popular devotions and processions which have attracted not only Christians but Hindus to their devotional practices. But it is in the "minjung theology" of South Korea and the "homeland theology" of Taiwan that we find the clearest examples of this shift in theological research. It could be very interesting to make a comparative study of the latter theologies, since both share similar societal structures, histories of colonization as well as a Presbyterian background. Unfortunately, the present stage of research does not permit such a study beyond general observations. In the following we shall limit ourselves only to the minjung theology which has made a very clear option to build its foundation on the shamanist undercurrent of Korean history.
Tano, Rodrigo D. "Theological Issues in the Philippine Context." Evangelical Review of Theology 19:4 (October 1995): 354-367.	After general introduction to contextual theology and the theological situation in the Philippines, the author presents several notable themes and issues in the development of a Filipino theology: the Filipino world view, understanding of Christ, sin, God, salvation, and socio-political issues (church and state, social justice and liberation).
Tano, Rodrigo D. "Toward an Evangelical Asian Theology." In Biblical Theology in Asia, ed. Ken Gnanakan, 49-76. Bangalore, India: Asia Theological Association, 1995.	Others before us have attempted to develop Asian theologies. These include Preman Niles, Kosuke Koyama, Choan-Seng Song, James Veitch and others in the conciliar movement. Among Asian evangelicals, Saphir Athyal and Bong Rin Ro have indicated some areas to be explored and issues to be faced. In this paper, I shall first discuss the nature, process, problems, and limitations of contextualization. Then I shall list and treat briefly some themes and issues which Asian evangelical theologians should deal with, in their effort to relate the Bible to the Asian context.
Tano, Rodrigo D. "Towards an Evangelical Asian Theology," Evangelical Review of Theology 7:1 (April 1983): 155-71.	Theological reflection is the search for the meaning of the present in the light of God's unchanging Word. That which distinguishes a particular type of theology is its method, themes and emphasis. It is in this sense that evangelicals in Asia can engage in theological reflection. The product of such an enterprise is a theology that must be biblically oriented and responsive to the issues and challenges posed by each situation in Asia. As a pilgrim and prophetic community, God's people in Asia must continually pursue the hermeneutical task of relating God's Word to the total context, discerning where the Spirit is leading and being alert to the burning issues of the day.
Teruo, Kuribayashi. "Recovering Jesus for Outcasts in Japan: From a Theology of the Crown of Thorns." The Japan Christian Quarterly 58 (1992): 19-32.	The basic theme of this paper is the suffering and liberation of outcasts in Japan. the natural outgrowth of my belief that our theological task in contemporary Japan is to reflect critically on the liberating activity of God in the midst of oppression, taking as our focus the concrete socio-historical context of Japan's three million outcasts, the Burakumin. This paper, therefore, seeks to analyze the suffering and pain historically experienced by the Burakumin and to discuss their situation as it relates to the biblical theme of liberation. The sole purpose of such theological reflection is to articulate the meaning of God's redemptive work in the anguished communities of Japan, thus giving the Japanese outcasts to, understand that their striving for freedom is not only consistent with their legitimate desires and expectations as human beings but also is itself the central theme of Christian faith.
Thomas, V. P. "The Indian Christian Theology and its Identity." Religion and Society (Bangalore) 25 (1978): 26-33.	Indian Christian theology is in its infancy, but it is moving forward. Self-identity in theology is achieved when theology becomes one's own, rooted firmly in one's own cultural background. It should begin with questions asked by Indian people in their religious, philosophical, and socio-political context. Contextuality is the mark of a living theology. For the furtherance of this movement: 1) teachers in theological institutions should develop an Indian perspective in teaching; 2) the method of dialogue with Indian religions and religious leaders should be fostered. Theological teachers should take time for independent reflection on Christian faith and experience keeping in mind: a) The Indian religious and cultural context, and b) the socio-political struggles of the Indian people and their hopes for liberation.
Ting, Kuang-hsun. "Christian Theism: A Theology of Society." In What Asian Christians Are Thinking: A Theological Source Book, ed. Douglas J. Elwood, 425-53. Quezon City, Philippines: New Day Publishers, 1976.	This remarkable piece of theological writing may be the latest of its kind from the China mainland. The author is President of' Nanking Theological College, the only remaining theological center in China, and former Bishop of the Shengkunghui (Anglican Church in China). This essay was his address to graduating seminarians on June 12, 1957. With forceful logic he answers the charge of the Communist that "religion is the opiate of the people," and skillfully turns the charge back upon the Marxian dogmatist. In the first place, Marx was quoting verbatim an English clergyman, Charles Kingsley, who had great sympathy for the down trodden working classes of nineteenth-century England! Thus, obviously, the 'Point of criticism is directed against "the religion of certain times and places or of certain persons, and not against religion itself." In the second place, while admittedly "belief In God sometimes becomes an opiate," we must also "consider how often refusal to believe in God becomes an opiate--how many men there have been who drugged themselves by a denial of God's existence."
Torrance, Alan. "Open Question to Those Engaged in the Development of an Asian Theology: The Enquiries of a Theological Immigrant." In Doing Christian Theology in Asian Ways, ed. Alan J. Torrance and Salvador T. Martinez, 54-59. Singapore: ATESEA, 1993.	Asks a series of questions about Asian theology to stimulate further reflection. The first series of questions may possibly be regarded as leading questions which sought to pose the question of context. They may properly be taken as suggesting that contexts are diverse and different, that we should not impose some collective common denominator on the whole (be it defining all Asian theology as liberation theology or narrative theology). 1a) What is Asian theology? 1b) Is Asian theology to be conceived essentially as 'narrative theology'? 1c) Should we talk about Asian theology or Asian theologies? 1d) How far is Asian theology a reaction to an imperialistic attitude adopted in the centers of learning in the West to all that happens beyond the horizons or Europe? 1e) Is Asian theology perhaps a collective expression for a whole variety of forms of serious and interactive theological engagement with questions posed within the very diverse cultures, histories and socio-economic contexts that define the peoples of Asia? 2) My second question is: What is the Text of Asian theology? 3) This leads to my final question: Who is Jesus Christ for Asian theology?
van Lin, J. "Christology and Christologies in India--An Introduction." Exchange 14 (December 1985): 1-30.	Overviews history of Christianity in India, Christologies in formation, and movement towards a comprehensive Indian Christology from an ecumenical perspective.
Vermander, Benoit. "Theologizing in the Chinese Context." Studia Missionalia 45 (1996): 119-35.	First, I shall give some hints of what it means to do theology in a Chinese language and context. Afterwards, I shall divide my inquiry into three areas: the work that has been done for understanding anew theological concepts in accordance with a few basic Chinese notions; the attempts made for linking Chinese spiritual traditions with the theological discourse; and the way the salvation history is narrated with regard to the Chinese historical experience.
Wang, Hsien Chih. "Some Perspectives on Homeland Theology in the Taiwanese Context." In Frontiers in Asian Christian Theology: Emerging Trends, ed. R. S. Sugirtharajah, 185-195. Maryknoll, NY: Orbis Books, 1994.
Want, Kuo Lily. "Ecclesiology and Women: A View from Taiwan." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 24-32. Maryknoll, NY: Orbis Books, 1990.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First I shall describe the position of women in the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall include women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. Then I shall consider the early church as described in the New Testament, both in its qualities and in its structure. "How did women belong?" shall be the question I shall try to answer in the next section. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
Weerasingha, Tissa. "A Critique of Theology from Buddhist Cultures." In Biblical Theology in Asia, ed. Ken Gnanakan, 211-36. Bangalore, India: Asia Theological Association, 1995.	While ecumenical theology, at varying levels of strength, has dominated the Asian scene, evangelical theology in Buddhist cultures is unfortunately still in its infancy. Hopefully, this conference will stimulate further exploration by evangelical theologians from a variety of perspectives including that of Buddhist cultures. In the first section of this paper, I shall survey four current trends in theology found in Buddhist cultures. While this is not intended to be a comprehensive analysis, it is sufficient for the evaluation that follows. In the second section, some elements of an emerging theology in Buddhist cultures are discussed. In the last section, the relationships between, theology, mission and church growth are examined.
Weifan, Wang. "Changes in Theological Thinking in the Church in China." Chinese Theological Review 2 (1985): 30-37.	Reviews issues in which the theological reflections in the Chinese church have changed over the past thirty years (since Mao took over China). Focal issues discussed are suffering and spirituality in light of the Chinese church's experiences during those thirty years. Reprinted from Nanjing Theological Review (1985).
Weifan, Wang. "Chinese Theology and Its Cultural Sources." Chinese Theological Review 11:2(1995): 76-84.	The philosophical foundations of the spirit of the Chinese people are made up of an ongoing dynamism, an unceasing creativity and a constant striving for renewal. The two concepts ji ji and wei ji are the theme of this preface and it is against this background that my discussion unfolds: to what extent has there been a fusion between Chinese theology and traditional culture and where are further efforts required. My aim is both to undertake a retrospective and summation, and to look forward to what the future holds.
Weifan, Wang. "Chinese Traditional Culture and its Influence on Chinese Theological Reflection." Chinese Theological Review 13 (1997): 8-18.	If we were to summarize theological thinking in China since the Tang dynasty, we could say that by and large, no theologian was unmarked by Chinese culture. Understandably, some complemented the culture, especially in the question of original sin and salvation. My paper will attempt to introduce how Chinese traditional culture influenced Chinese theological reflection. I will consider these points: 1) Unceasing generation and eternal return; 2) steadfast action and sincere devotion; and 3) everlasting spirit and universal love.
Weifan, Wang. "The Pattern and Pilgrimage of Chinese Theology." Chinese Theological Review 6 (1990): 30-54.	Chinese theological reflection can be divided into three chronological periods, and there are both continuities and discontinuities. We can trace the pattern of a theology with Chinese characteristics linking. each period to the others, but more importantly, we can discover running through this pattern the guidance, protection, love and grace which God has continually granted to the Chinese church in the course of its seventy year pilgrimage. Reprinted from Nanjing Theological Review 1991.
Wilfred, Felix. "Popular Religion and Asian Contextual Theologizing." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 146-157. Kampen, Netherlands: J. H. Kok, 1991.	One of the significant cultural phenomena we are witnessing today an over the world is the conversion to the small, the micro, the periphery as a result of disillusionments with the macro, the large, the grand--be it political and economic systems or ideologies, theories and institutions--regarding their capability to answer the pressing problems and issues of humankind. The attention which popular religion has gained in the past few years--partly in the context of liberation theology--in contradistinction to official, institutionalized religion is an expression, at the religious level, of this general phenomenon. Against this general background, I wish to offer a few reflections on the experience of popular religion among our neighbors of other faiths. This experience can be a rich source for Asian theologizing; it also represents a challenge to traditional theology, its orientation and approach. This paper does not pretend to be comprehensive; it reflects on a few selected issues and areas related to popular religious experience.
Xulie, Yang. "Glimpses of Doing Theology in China." The East Asia Journal of Theology 1:1 (1983): 94-103.	Doing theology in China today involves the reality of class struggles and the ways religion is treated in China.
Yi-Fan, Shen. "How New China Helps Christians Think Anew Theologically." In A New Beginning, ed. Theresa Chu and Christopher Lind, 52-56. Montreal: Canada China Programme, 1983.	New theological insights on the part of the Chinese Christians are not the outcome of abstract contemplation in our studies, but are the result of the "praxis" of the Chinese Christians bearing and testing our faith in New China, especially of the "praxis" of the Three-Self Patriotic Movement. In the course of our participating in the Three-Self Movement, some basic doctrines of our faith and some basic theological theses seem to throw new light upon us and help us to know many more things about Christ which seemed to be unknown to us before. For all these, we are thankful to God, and are willing to share with our friends here. Explored are the areas of incarnation, grace and witness, resurrection and ascension, and eschatology.
Yifan, Shen. "Confucian Thought and Theological Reflection in China Today." Ching Feng 31:2 (August 1988): 166-76.	The church in New China is faced with an important theological task, that is, how to make theology indigenous, contextualized, and attuned with the people's life. Today, in our discussion on indigenization, we must penetrate into the deeper layers of Confucian thought, discovering those elements of lasting value, whereby Christian beliefs, [seen] through the excellent cultural tradition of China, can be better understood by, and more acceptable to, the Chinese masses.
Yifan, Shen. "Theological Reflection in the Chinese Church." Chinese Theological Review 4 (1988): 22-31.	Theological reflection cannot escape from the actual situation in which it finds itself, which is to say that any theological reflection is also contextualized reflection. It is important for Chinese theological thought to absorb the best of Chinese traditional culture. But more important is the way in which Chinese theological thought should respond to the tremendous political, social, economic and cultural changes that have taken place in contemporary China. This article reflects on several of these changes. Reprinted from Hong Kong Christian Council's Message (1988).
Young, Richard Fox. "The 'Christ' of the Japanese New Religions." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, 115-33. Lewiston, NY: Edwin Mellen Press, 1995.	Those of us in Japan who want self-consciously to be centered on Jesus Christ as our "unwobbling pivot" are surrounded by many individuals who also know his name, are fascinated by it, are drawn to it, even revere and cherish it, but do not call themselves Christians. I refer not to "anonymous" Christians, who abide by the law inscribed on their hearts, or to the "unchurched," who regard Christ highly but consider being with Christians a frightful bore, or even to those who in diverse ways outside the ordinary means of grace prostrate themselves in admiration before Jesus Christ. I refer instead to the not numerically insignificant members of those New Religions (shinshukyo) in which Jesus Christ has been accorded at least a niche and often even a prominent position. My intention here will be to sort through the varied data of this extraecclesial Japanese Christ, primarily to indicate some of the principles that govern how he has been integrated into certain preexisting patterns of indigenous belief. Considering the complexity of the subject, I will have to leave it loosely tied together by offering in conclusion some rudimentary theological and evaluative observations on what to make of this phenomenon.
Younghak, Hyun. "The Cripple's Dance and Minjung Theology." Ching Feng 28:1 (March 1985): 30-35.	Beggars are looked down on in Korean culture, and crippled beggars engage in dance to entertain and have people contribute to their needs. As a child the author used to ridicule the cripple's dance, but now see them as valid expressions of the minjung enacting their own tragedies of deformity and celebration intermingled, which compels us to recognize and respect their humanity.
Yun, Sung Bum. "Christian Confucianism as an Attempt at a Korean Indigenous Theology." Northeast Asia Journal of Theology 24/25 (March / Sept. 1980): 101-110.	Exploration in developing an indigenous Korean theology with special consideration of the relation of Christianity and Confucianism (focusing on the Korean Chu Hsi philosophy).
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.
Zemin, Chen. "Theological Construction in the Chinese Church." Chinese Theological Review 7 (1991): 53-76.	In China, we have undergone both positive and negative experiences, and have discovered much new light on the path of the church's progress. A question especially worthy of mention is that of how to sift through China's rich historical and cultural heritage, appropriating that which is beneficial and incorporating it into Christian doctrine in order to give our propagation work more distinctively Chinese cultural characteristics and make the gospel message easier for the Chinese masses to understand and accept. Reprinted from Nanjing Theological Review (1991).

General:	Intros	Culture	Messenger	Books
Religious Dimensions:	Doctrine/ Theology	Ritual	Ethics	Experiential	Myth	Social
Theologies:	African	Asian	Caribbean	Latin American	Middle East	Oceanic	Western	Majority World	Western Minority
Topics:	AICS	Ancestors	Case Studies	Christology	Church Models	Dalit	Ecclesiology	Evangelism/ Conversion	Hermeneutics
	Incarnation	Inculturation	Liberation	Minjung	Music/Art	Practica	Syncretism	Urban	Women
Regions:	Africa	Asia	Caribbean	Europe	Latin America	Middle East	North America	Oceania	Multiple/General