Christian Theology in Asia by Sebastian C. H. Kim

By Sebastian C. H. Kim

The vast majority of the world's Christians now stay open air Europe and North the USA, and worldwide Christianity is turning into more and more varied. curiosity within the heritage and theology of church buildings in non-Western contexts is becoming speedily as 'old global' church buildings face this new fact. This booklet specializes in 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 old demanding situations. Questions addressed comprise: • How does Asian Christianity relate to neighborhood socio-cultural, spiritual and political environments? • what's unique concerning the historic improvement of Asian theologies? • How have Asian theologies contributed to modern theological discussions inside of global Christianity?

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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. A knower of God is a contemplative, a seer, a brahmavid. For such a person there is no more I and Thou, setting oneself apart from God or others. ‘For he who knows the supreme Brahman truly himself has become Brahman’ (Mundaka Up. 9). 2 Swami Abhishiktananda, Saccidananda: A Christian Approach to Advaitic Experience (Delhi: ISPCK, 1974), p.

1) The identification of the Ultimate Reality (Brahman) and the individual self (atman) is brought out by the Upanishads through certain short formulas known as mahavakhyas (great utterances). The three most important mahavakhyas are: 1. ayam atma Brahma (atman is Brahman) (Mandukya Up. 2); 2. aham Brahmasmi (I am Brahman) (Bri. 10); and 3. Tatvam asi (That thou art) (Chan. 6). Through these utterances the Upanishads summarize the experience of the identification of the individual self and the Brahman, the one without the second (a-dvaita).

Johanns. They were encouraged by Upadhyay’s disciple, Animananda, to interpret Christianity, especially the understanding of Jesus Christ, through the philosophical tradition of India. 14 Ibid. 15 Ibid. , p. 270. The Mystery of God in and through Hinduism 31 The main argument of the trio is that the Indian philosophical tradition is the natural base for Christianity in India. The Vedantic tradition is the preparation that finds its fulfilment in Jesus Christ. 17 The Vedantic systems, thus, pave the way for a true Christian theology.

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