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

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