印度 狀況 神學의 批判的 硏究 : 救援論 中心으로 = (A) Critical Study of Indian Contextual Theology with Special Reference to Soteriology
저자
발행사항
양평군 : 亞細亞聯合神學大學校 大學院, 2005
학위논문사항
학위논문(박사)-- 아세아연합신학대학교 대학원 : 신학과 선교학전공 2005. 8
발행연도
2005
작성언어
한국어
주제어
KDC
231.4 판사항(4)
발행국(도시)
경기도
형태사항
v, 378p. ; 26cm
일반주기명
참고문헌: p. 354-375
소장기관
This Thesis is written as an effort to criticize the Indian Contextual Theology and develop effective methods to evangelize the Hindus in Indian area according to evangelical central truth.
For this purpose I first studied the evangelical theology in ACTS Theological Synopsis as criterion of truth. In this investigation, we can infer the main concepts just like "reality of sin and universality of perdition", "seriousness of salvation", recovering of "justification by faith alone", "justification by faith as the basis of works righteousness", "a living faith" as central truth through the research of Calvin's and Wesleyan theology.
Secondly, I researched the theory of Hinduism focused on soteriology(ways of salvation) and evaluated and criticized the reincarnation, yoga, caste system and pantheistic and syncretic salvation as preunderstanding of Indian Contextual Theology.
Thirdly, I investigated the historical background and formation of Indian Christian Contextual Theology. I proposed the basis, meaning, direction, logics and trait of Indian Theology. In this chapter I proved that Indian Theology has been interwinded with Hinduism.
Fourthly, I studied soteriology of Indian Contextual Theology based on four main theologians that are Brahmabandhab Upadhyaya - "jnana marga", A. J. Appasamy - "bhakti marga", P. Chenchia - "Theology of New Creation", M. M. Thomas - "karma marga" and classified their theologies into 8 subjects as soteriological subjects(authorities, man and sin, God, Christology, pneumatology, grace and sacrament, eternal life and conversion) and criticized their theology according to evangelical central truth.
Fifthly, I evaluated their syncretic disposition and divided their syncretism into four parts just as inclusivism centered cosmic Christ, fulfillment, plural parallelism and hinduistic syncretism.
Lastly, I proposed missiological points of contacts for the Indian Mission through comparative study of Bible and Sanskritan Books(Vedas and Upanishads). For this Study I researched comparing the theories in the 7 parts which are God, World, Human, Sin, Sanctification, Savior, Power Encounter.
One fact has emerged from the survey of Indian Theology that is the existence of two main 'strands' of thought, the advaita strand represented especially by Upadhyaya, and the personalist or theistic strand seen Appasamy, with the two strands tending to have mutually exclusive 'clusters' of ideas. Thus Upadhyaya's outlook inclines toward monism in which the transcendent unity of God is not impaired. He rejects the idea of avatara, which comes from the theistic strand, favours mysticism of the 'monistic Trinitarian' pattern rather than simple bhakti, and finds the distinction between God and the world in a version of maya rather than in a firm doctrine of creation. Appasamy on the other hand thinks of God primarily in personal terms, encourages Christian bhakti, welcomes the avatara idea as applied to Christ, and see the world as real.
Indian Theology is being driven to an interwinding of two strands, a synthesis of jnana marga and bhakti marga, and indeed in their different ways Upadhyaya and Appasamy both seem to admit this possibility. Signs of this mingling can be seen in the interpretation of Saccidananda-Brahman as Trinity, leading to a development of the Logos-Cit idea; in the dialectical treatment of the nirguna-saguna polarity; in maintaining the equality of Brahman and Isvara while at the same time identifying Isvara with Christ.
I proposed the Indian Christian Theology has to need two chief concerns. The first is to remain faithful to his experience and knowledge of Jesus Christ. Secondly, we must be concerned to interpret and proclaim our understanding and experience in such a way that other men may come to the same knowledge. In order to do this we must proclaim Christ and the significance of Christ in such a way that our contemporaries and compatriots may fully understand the message, and this involves us in the problems of effective communication and persuasive proclamation.
I propose we need to make the biblical message so relevant to the Hindu's preunderstanding that he hears what the God has to say to him through the word. The some of the special emphases needed in India are Religious Authority(sruti, yukti, anubhava), Hindu-Advaita system(monistic), World and Reality(stemming from maya), Community Consciousness(stemming from Caste), Power Evangelism.
I, however, assert that there are three aspects involved in any valid contextual theology. (1) Contextual Theology is the Contextualization of the biblical revelation - human fallenness and God as trustworthy. (2) Contextual Theology Depends on the Power and Presence of the Holy Spirit. (3) The Ultimate Goal of Evangelical Theology is Worship and the Glorification of God.
Lastly, in the context of the Hindu notion kharma and the total lack of assurance of salvation, I believe the recovery of "justification by faith" and "central truth" is one of the greatest needs in the formulation of an Indian Christian Theology.
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