Long ago, missionaries in Asia attempted to introduce and develop Christianity in a form familiar in America but very unpalatable on the Asian continent.不久前，传教士在亚洲试图引进和发展，基督教在一个熟悉的形式在美国，但十分不快于亚洲大陆。 They generally found minimal success.他们普遍发现，最起码的成功。
Some recent efforts have attempted to first understand Eastern culture and belief systems.最近的一些努力，试图先了解东方文化和信仰体系。 With this foundation, it has been possible to develop deeper communication with the residents there which has allowed mutual understanding.与此基础上，它有可能发展更深的沟通与当地居民，这使得彼此间的了解。 This has allowed much greater effectiveness in the missionary efforts.这容许更大的成效，在传教的努力。
In order to understand Asian theology one must examine distinctions between Eastern and Western cultures.为了了解亚洲神学的一个必须深入研究区分东部和西部的文化。 Since the end of World War II, Asian theologians have been seeking liberation from Western theologies in order to make the gospel more relevant to their own life situations.自二战结束时，亚洲神学家一直在寻求解放，从西方神学，以使福音更加相关自己的生活情况。
Historically, the development of Asian theology is closely related to the development of indigenization in the early twentieth century and to the recent development of the concept of contextualization in missions.从历史上看，发展亚洲神学是密切相关的发展本土化，在20世纪初和最近开发的概念语境中的使命。 The International Missionary Council in Jerusalem in 1930 stressed that the Christian message must be expressed in national and cultural patterns with liturgy, church music, dance, drama, and building structures accentuating national features.国际传教会在耶路撒冷在1930年强调说，基督徒的讯息要体现在民族和文化模式与礼仪中，教会音乐，舞蹈，戏剧，建筑结构加剧民族特色。 This emphasis on using indigenous art forms and structures was carried over into the area of theology.这种强调用土著艺术形式和结构进行了超过进入该地区的神学。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
"Theological ideas are created on the European continent, corrected in England, corrupted in America, and crammed into Asia," said one theologian. "神学思想是创建于欧洲大陆，纠正了在英格兰，败坏了，在美国，并塞进了亚洲，说： "一个神学家。 Because of rising nationalism and reassertion of traditional values in Asia, shoving "the white man's Christianity" upon Asians is no longer advisable.由于民族主义上升，并重新确认传统的价值观在亚洲，因为推挤"白人男子的基督教"后，亚洲人不再是可取的。
In order to understand Asian theology one must examine distinctions between Eastern and Western cultures.为了了解亚洲神学的一个必须深入研究区分东部和西部的文化。 Since the end of World War II, Asian theologians have been seeking liberation from Western theologies in order to make the gospel more relevant to their own life situations.自二战结束时，亚洲神学家一直在寻求解放，从西方神学，以使福音更加相关自己的生活情况。
Historically, the development of Asian theology is closely related to the development of indigenization in the early twentieth century and to the recent development of the concept of contextualization in missions.从历史上看，发展亚洲神学是密切相关的发展本土化，在20世纪初和最近开发的概念语境中的使命。 The International Missionary Council in Jerusalem in 1930 stressed that the Christian message must be expressed in national and cultural patterns with liturgy, church music, dance, drama, and building structures accentuating national features.国际传教会在耶路撒冷在1930年强调说，基督徒的讯息要体现在民族和文化模式与礼仪中，教会音乐，舞蹈，戏剧，建筑结构加剧民族特色。 This emphasis on using indigenous art forms and structures was carried over into the area of theology.这种强调用土著艺术形式和结构进行了超过进入该地区的神学。
For example, Kanzo Uchimura, founder of a noted Non Church Movement in Japan, emphasized a Japanese theology: "If Christianity is literally just one, then what a monotonous religion it is."举例来说，完造内村，创办人，著名的非教会运动，在日本，也强调了日本神学： "如果基督教是从字面上只有一个，那是多么单调乏味，宗教，它是" 。 He stated that just as there are German, English, Dutch, and American theologies, Japan should have a Japanese theology.他说，正如有德语，英语，荷兰语，和美国神学，日本应该有日语神学。 He wanted Christianity expressed from the viewpoint of the Japanese; he wanted a Japanese Christianity.他想基督教表示，从观点的日本人，他希望日本基督教。
In the early 1970s the Theological Education Fund introduced a new term, "contextualization," during the Third Mandate Period (1972 - 77).在70年代初期，神学教育基金推出一个新的名词， "语境" ，在第三个任务期间（ 1972年-7 7） 。 The concept of indigenization was taken one step further by applying it in the area of mission, theological approach, and educational method and structure.这个概念的本土化是采取更进一步运用它在该地区的使命，神学的态度，教育方式和结构。 Contextualization takes into account the processes of secularity, technology, and the struggles for human justice which characterize the history of nations in Asia.语境顾及过程中的世俗性，技术和奋斗，为人类正义特点的国家历史，在亚洲。 Asian theologians, therefore, have used the concepts of indigenization and contextualization to justify the development of Asian theologies.亚洲神学家，因此，使用的概念，本土化和语境辩护的发展，亚洲神学。
Many theologians argue that God's revelation came to us in the Scriptures through a specific cultural form, such as in the NT when God used the Jewish and hellenistic cultures to record his revelation.许多神学家认为，上帝的启示来，我们在圣经中，通过一个具体的文化形式，如在新台币时，上帝用犹太人和古希腊文化，以记录他的启示。 Therefore the gospel must also be translated today into the particular forms of Asian cultures, and consequently numerous Asian theologies claim to represent Asian cultural forms: pain of God theology (Japan), water buffalo theology (Thailand), third eye theology (for the Chinese), minjung theology (Korea), theology of change (Taiwan), and a score of other national theologies such as Indian theology, Burmese theology, and Sri Lanka theology.因此，福音也必须被翻译成今天的特殊形式的亚洲文化，因此许多亚洲神学宣称代表亚洲文化形式：疼痛上帝的神学（日本） ，水牛神学（泰国） ，第三只眼神学（为中文） ， minjung神学（韩国） ，神学的改变（台湾） ，以及评分的其他国家神学如印度神学，缅甸语神学和斯里兰卡神学。 The proliferation of Asian theologies has escalated markedly since the 1960s and will continue to multiply in the future.扩散亚洲神学已经升级，显着自1960年代以来，并会继续以倍数计，在未来。 This will undoubtedly produce enormous impact on as well as conflict and confusion in theological institutions and Christian churches in Asia.这无疑会产生巨大的影响，以及作为解决冲突和混乱的神学院校和基督教在亚洲。
The major proponents of Asian theology have been liberal theologians of mainline denominational seminaries.主要倡议者，亚洲神学已经自由神学家的主线教会修道院。 An increasing number of evangelical theologians have sharply reacted against the concept of Asian theology.越来越多的福音派神学家有大幅反弹对概念的亚洲神学。 Other evangelicals are insisting on the necessity of it.其他新教徒坚持的必要性。
Due to the existence of very divergent religious cultures in Asia, the content of Asian theology is also diversified.由于存在着非常不同的宗教文化，在亚洲，内容亚洲神学的，也是多元化。 It can be classified in four main areas: (1) syncretistic theology, (2) accommodation theology, (3) situational theology, and (4) biblical theology which is relevant to Asian needs.它可分为四个主要方面： （ 1 ）融神学， （ 2 ）住宿神学， （ 3 ）情景神学，及（ 4 ）圣经神学，这是有关亚洲的需求。
The scope of Hinduism and Buddhism is large enough to accommodate all other religions including Christianity.范围印度教和佛教是大到足以容纳所有其他宗教，包括基督教。 Sri Ramakrishna, founder of the Ramakrishna Mission, meditated on Christ, recognized Christ's divinity as an avatar (incarnation) of the Supreme like Krishna and Buddha, and encourages his disciples to worship Christ.斯里兰卡ramakrishna ，创始人之一ramakrishna使命，在思考基督，承认基督的神性，作为一个替身（化身）的最高人民法院一样，克利须那和佛陀，并鼓励他的弟子崇拜基督。
The idea of the cosmic Christ which was emphasized during the WCC Assembly in New Delhi in 1961 has become prominent among liberal theologians in India.构思宇宙基督，其中强调了在世界基督教协进会大会在新德里举行的1961年已经成为其中最突出的自由神学家在印度。 Raymond Panikkar in his book The Unknown Christ of Hinduism stresses that Christ already indwells the heart of a Hindu and that the mission of the church is not to bring Christ to the Hindu but to bring Christ out of him.陈卓愉panikkar在他的书中未知基督的印度教强调基督已经indwells心脏的一个印度教和完成任务的教会不是把基督的印度教而是使基督出他。
Klaus Klostermaier, a Roman Catholic theologian from German, visited Vrindaban, one of the Hindu sacred places in India, to have dialogue with Hindu gurus.克劳斯klostermaier ，一名罗马天主教神学家来自德国，参观了vrindaban ，其中的印度教圣地，在印度，能有对话与印度教大师。 After his spiritual experiences with Hindu scholars he testified, "The more I learned of Hinduism, the more surprised I grew that our theology does not offer anything essentially new to the Hindu."之后，他的精神与经验印度教学者，他作证时说， "越多，我学到的印度教，更惊讶我成长，我们的神学，并没有提供任何新的本质，以印度教" 。
MM Thomas, a prominent church leader both in India and in the WCC, expanded the cosmic Christ into a form of secular humanism.毫米托马斯，一位著名的教会领袖都在印度和协进会，扩大了宇宙基督成为一种形式的世俗人文主义。 He interpreted salvation as man finding his true humanness so that it is no longer suppressed by social injustice, war, and poverty.他解释救恩，由于人找到他的真实人性，所以它已不再是压制社会不公，战争和贫穷。 Thomas said, "I cannot see any difference between the accepted missionary goal of a Christian Church expressing Christ in terms of the contemporary Hindu thought and life patterns and a Christcentered Hindu Church of Christ which transforms Hindu thought and life patterns within."托马斯说， "我也看不出有任何差异，接受宣教士的目标是建立一个基督教堂，表达基督而言，当代印度教思想和生活模式和christcentered印度教基督教会，其中变换印度教思想和生活模式" 。
The Thailand Bible Society selected the word dharma (law, duty, virtue, teaching, gospel) for the word Logos in John 1:1, because the dharma in Thai Buddhist culture is as meaningful as the Logos in the hellenistic world of NT times.泰国圣经公会选定字护法（法律，执勤等美德，教学，福音）字标识在约翰1:1的，因为大法在泰国的佛教文化，是有意义的作为标志的，在古希腊世界的新台币倍。 In the same way Matteo Ricci, Roman Catholic Jesuit missionary to China in the sixteenth century, chose the words Tien Chu (Heavenly Lord) as the name for God because that was the popular Chinese Buddhist concept of God.在以同样的方式利玛窦，罗马天主教耶稣会传教士来中国在十六世纪，选择了话天厨（天朝主）的名字为上帝，因为这是中国民间佛教神的观念。
Kosume Koyama, a former Japanese missionary professor at Thailand Theological Seminary, in his Waterbuffalo Theology opposes syncretism for not doing justice to both parties. kosume koyama ，前日本传教教授在泰国神，在他的waterbuffalo神学反对合一，不正义的双方。 He advocates accommodation instead.他主张住宿。 Koyama believes that one cannot mix Aristotelian pepper with Buddhist salt in the North Thailand theological "kitchen." koyama认为，其中不能混为一谈亚里士多德胡椒与盐佛教在泰国北部的神学"厨房" 。 One must, therefore, emphasize good "neighborology" rather than mere Christology, because Koyama believes that every religion has positive as well as negative points and that Thai Christians must accept the positive elements of Buddhism in Thailand in order to change their life style.一因此，必须强调良好的" neighborology " ，而不是仅仅christology ，因为koyama认为，每个宗教都具有积极和消极的点，并说，泰国基督徒必须接受积极因素，佛教在泰国，以改变他们的生活方式。
Song Choan - Seng of Taiwan stresses a "third dimensional theology" as seen from an Asian perspective in his book Third Eye Theology.宋choan -生的台湾讲的"第三维神学" ，因为从亚洲的视角，在其所著的第三只眼神学。 He says, for example, that just as the Holy Spirit works in a Westerner's consciousness to bring about Christian conversion, so he works in the Zen Buddhists of Japan to bring about satori (enlightenment of the mind).他说，举例说，正如圣灵工程，在西方人的意识，使基督教的转换，所以他将作品在佛教禅宗的日本带来顿悟（启迪心灵） 。 Since the same Spirit is working in both religions, the objective of Christian missions should not be evangelization, but rather the interaction of Christian spirituality with Asian spirituality.因为同样的精神，是工作在这两个宗教的，客观的基督教使命不应福传的，而是互动的基督教灵性与亚洲和灵性。
Two noted theologians in Sri Lanka have had a similar interest in accommodating Buddhist terminologies and ideas to Christian theology.两位神学家指出，在斯里兰卡也有类似的兴趣，可容纳佛教用语和想法，以基督教神学。 DT Niles, one of the key leaders in the East Asia Christian Conference (now Christian Conference of Asia), did not hesitate to use word such as dharma and sangha to describe Christian "doctrines" and the "body of Christ" in his Buddhism and the Claims of Christ. DT公司niles ，其中很关键的领导人，在东方亚洲基督教会议（现为基督教会议亚洲） ，并毫不迟疑地使用字，如弘法和僧伽来形容基督教的"教义"和"基督的身体"在他的佛教和索赔的喊声。 Lyn de Siva, a Methodist minister in Sri Lanka, believes that the teaching of earlier Buddhism on the three basic characteristics of existence, anicca (impermanence), dukkha (suffering), and anatta (no - self), provides comprehensive analysis of the human predicament that can become a basis for Christian theology.的Lyn德湿婆，卫理公会牧师，在斯里兰卡，认为教学较早佛教对三个基本特征的存在， anicca （无常） ， dukkha （痛苦） ， anatta （没有-自我） ，提供全面的分析，人类困境，就可以成为一种基础，为基督教神学。 Anicca affirms the status of constant change of all conditional things; dukkha affirms that attachment is the cause for human suffering; and anatta affirms no soul or any permanent entity in man. anicca申明地位的不断变化，一切有条件的东西; dukkha申明依恋是导致人类痛苦; anatta申明，没有灵魂或永久实体的人。 The concepts of anicca and dukkha can be easily accommodated into Christian theology, but anatta proves more difficult due to the biblical concept of immortality.概念anicca和dukkha可轻易容纳到基督教神学，但anatta证明更加困难，由于圣经中的概念不朽。
The accommodation of Asian religious terminologies and concepts such as dharma, Tien Chu, anicca, dukkha, and annatta into Christian theology can be accepted to a certain extent by many Christians as long as the biblical interpretation and meaning are added to such words and concepts.住宿亚洲宗教术语和概念，如护法，天厨， anicca ， dukkha ， annatta到基督教神学是可以接受的，以在一定程度上是由许多基督徒，只要圣经中的解释和含义，加上这些字眼和观念。 Yet the question of where to draw the line between syncretism and accommodation depends on whether the person is willing to accept the unique revelation of God in Jesus Christ and in the Scriptures in his accommodation.但问题在哪里划清界线之间的融合和住宿取决于该人是否愿意接受独特的启示上帝在耶稣基督里，在经文在他的住处。 A person's answer to a question such as "Do Buddhists need to be converted to Jesus Christ for the forgiveness of their sins?"一个人的回答议员的问题，如"做佛教徒需要转换，以耶稣基督为宽恕他们的罪孽" ？ will reveal whether or not he believes that Jesus Christ is the only way to God.将揭示他是否相信耶稣基督是唯一的出路，以上帝。
The minjung theology (theology of the mass of the people) is another typical illustration.该minjung神学（神学的广大人民群众） ，是另一个典型的例子。 The main thrust of ecumenical theology today in Asia is toward the liberation of persons from social injustice, economic exploitation, political oppression, and racial discrimination.主攻方向基督教神学，今天在亚洲是朝着解放的人，由社会不公，经济剥削，政治压迫和种族歧视。 The minjung theology is a Korean version of liberation theology and teaches that Jesus Christ is the liberator of these oppressed people.该minjung神学是一个韩语版的解放神学，并教导我们，耶稣基督是救星，这些被压迫的人民。 The major papers from a conference on the minjung theology, October 22, 1979, were edited by Yong - Bock Kim, director of the Christian Institute for the Study of Justice and Development in Seoul, and published as Minjung Theology: People as the Subjects of History.主要论文，从一个会议，讨论minjung神学， 1979年10月22日，被主编勇-•博克金，总的基督徒学会，为研究正义与发展，在汉城，并刊登于m injung神学：人作为发展的主体历史。
Need for Biblically Oriented Asian Theology.需要圣经面向亚洲神学。 Theology in Asia has been taught by Western missionaries.神学在亚洲一直是教西方传教士。 The West has its own theological formulations derived out of its own cultural background, Calvinism, Arminianism, death of God, etc. Yet in Asia the circumstances facing Christians differ from the West.西部地区有自己的神学配方衍生出其自身的文化背景，加尔文， arminianism ，上帝之死等，但在亚洲面对的情况，基督教徒不同于西方。 Asian Christians must make their theologies relevant to their living situations in Asia.亚洲基督教徒必须使他们的神学有关他们的生活情况，在亚洲。 Some of the main issues which Christians in Asia are facing today are communism, poverty, suffering, war, idolatry, demon possession, bribery, and cheating.一些主要问题，其中基督徒在亚洲今天所面临的是共产主义，贫穷，苦难，战争，偶像崇拜，鬼神藏，贿赂，欺骗行为。
Most evangelical theologians see the value of Asian theology in allowing Asians to express their theological thoughts within their own contexts.大多数福音派神学家看到的价值，亚洲神学，让亚洲人，以表达他们的神学思考他们自己的背景。 Nevertheless, they are also very apprehensive of the danger of syncretism and of minimizing fundamental scriptural teachings during the process of contextualization.不过，他们也很忧虑的危险合一，并尽量将基本教义圣经过程中的情境。
At the Sixth Asia Theological Association Consultation in Seoul, Korea, 1982, some eighty evangelical theologians discussed Asian theology and jointly produced a twenty page Asian evangelical theologians' declaration, The Bible and Theology in Asia Today.在第六届亚洲神学协会协商，在韩国汉城举行， 1982年，一些80福音派神学家讨论亚洲神学，并共同制作了21页的亚洲基督教神学家'的宣言，圣经和神学，在今天的亚洲。 Although there is no particular Asian theology with an evangelical label which is widely accepted by evangelical theologians, this joint evangelical declaration has laid down a few guiding principles for theology in different religious contexts of Asia.虽然目前还没有，特别是亚洲神学与基督教的标签，这是被广泛接受的福音派神学家，这次联合福音事工促进会宣言订下了一些指导原则，神学，在不同宗教背景的亚洲。 (1) The authority of the Bible is reaffirmed as the only infallible, inerrant Word of God: "The Bible, not theologians, is to speak in our theology." （ 1 ）监督的圣经是重申作为唯一犯错， inerrant上帝的话： "圣经，而不是神学家，是讲我们的神学" 。 (2) Jesus Christ, the only incarnate Son of God, is unique. （ 2 ）耶稣基督，只有肉身的神的儿子，是独一无二的。 (3) Mission centered theology aiming to communicate the gospel to the lost is the best protection against syncretism. （ 3 ）特派团为本神学旨在传达福音迷失是最好的保护，以免合一。 (4) Love should be the essential part of an Asian theology; only as Christians identify themselves with the needy do they contextualize the gospel. （ 4 ）爱情应该是不可或缺的一个组成部分，亚洲神学;仅作为基督徒，找出自己需要做的，他们contextualize福音。
Asian Christians must listen to, evaluate, and be open minded to different Asian theological views on contextualization and yet, without compromise, be faithful to the gospel and proclaim it in love, as the apostle Paul exhorts: "Be on the alert, stand firm in the faith, act like men, be strong. Let all that you do be done in love" (1 Cor. 16:13 - 14).亚洲基督徒一定要听，评估，并开放胸襟，以不同的亚洲神学观点和语境，但如果没有妥协，忠于福音，并宣布它在恋爱，正如使徒保罗规劝： "必须提高警觉，坚定立场在信仰，行为像男人一样，是强大的，让所有你做的工作要做在恋爱" （ 1肺心病。 16:13 -1 4） 。
BR Ro溴滚装
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography:
参考书目：
GH Anderson, ed., Asian Voices in
Christian Theology; DJ Elwood, ed., What Asian Christians Are Thinking; DJ
Elwood and EP Nakpil, eds., The Human and the Holy; K Kitamori, Theology of the
Pain of God; K Klostermaier, Hindu and Christian in Vrindaban; C Michalson,
Japanese Contributions to Christian Theology.生长激素安德森版，亚洲的声音在基督教神学;的DJ
elwood ，教育署，亚洲各国基督教徒思维;的DJ elwood和EP纳克皮尔合编，人力和圣地; k北守，神学的痛苦，上帝; k klostermaier
，印度教和基督教在vrindaban ; c michalson ，日本向基督教神学。
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html