Christian Theology in Asia by Sebastian C. H. Kim

By Sebastian C. H. Kim

Nearly all of the world's Christians now reside open air Europe and North the USA, and international Christianity is changing into more and more diversified. curiosity within the background and theology of church buildings in non-Western contexts is becoming speedily as 'old global' church buildings face this new fact. This e-book makes a speciality of how Asian Christian theologies were formed through the interplay of Christian groups with the societies round them and the way they relate to the categorical old contexts from which they've got emerged. the uniqueness of Asian Christianity is proven to be the end result of facing a number of ancient demanding situations. Questions addressed comprise: • How does Asian Christianity relate to neighborhood socio-cultural, spiritual and political environments? • what's certain in regards to the old improvement of Asian theologies? • How have Asian theologies contributed to modern theological discussions inside of global Christianity?

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By Sebastian C. H. Kim

Nearly all of the world's Christians now reside open air Europe and North the USA, and international Christianity is changing into more and more diversified. curiosity within the background and theology of church buildings in non-Western contexts is becoming speedily as 'old global' church buildings face this new fact. This e-book makes a speciality of how Asian Christian theologies were formed through the interplay of Christian groups with the societies round them and the way they relate to the categorical old contexts from which they've got emerged. the uniqueness of Asian Christianity is proven to be the end result of facing a number of ancient demanding situations. Questions addressed comprise: • How does Asian Christianity relate to neighborhood socio-cultural, spiritual and political environments? • what's certain in regards to the old improvement of Asian theologies? • How have Asian theologies contributed to modern theological discussions inside of global Christianity?

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There is nothing that cannot manifest God to the soul which is open to him in deep awareness of itself. ’ in so far as humans know God only when they realize that they know nothing about God. When you think I know well – Truly it is but little that you know . . He who knows him not, knows him; He who understands him, has not understood . . It is through an awakening that he is found . . As when the lightning flashes . . the eye blinks . . (Kena Up. 4) The knowledge of God implies that one gives up everything, including one’s self; otherwise one remains at the stage of talking about God, a theologian, a brahmavadin.

Abhishiktananda, convinced as he was that for a meaningful dialogue with India the church has to enter into its mystical traditions, develops his theology based on this mystical dimension. 22 At their feet he learnt what it means to enter into the cave of one’s heart. 23 Hence, he starts from the 21 22 Wilfred, Beyond Settled Foundations, p. 50. 23 Swami Abhishiktananda, Guru and Disciple (London: SPCK, 1974), p. 87. Swami Abhishiktananda, Hindu-Christian Meeting Point (Bangalore: CISRS, 1969), p.

Seeking the Common Ground: Protestant Christianity, the Three-Self Movement, and China’s United Front, Maryknoll, NY: Orbis Books, 1988. CHAPTER 2 The Mystery of God in and through Hinduism Jacob Kavunkal INTRODUCTION The church, the community of the disciples of Jesus Christ, is continuity in discontinuity. It is the continuation of the mission initiated by Jesus Christ, but a discontinuity in so far as this mission implies the fulfilment of every culture, as Jesus came to fulfil and not to destroy.

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