Introduction – “The Messiness of Real Life”: “At the end of one cycle of time, they say, we experience kenosis, an emptying. Things lose meaning, they erode. … The decay of time at the end of a cycle, leads to all manner of poisonous, degrading, defiling effects. A cleansing is required. … Plerosis, the filling …
The Rev. Dr. Kaj Baago (1926-1987) joined the faculty of the United Theological College (UTC), Bangalore in June 1960, to which he was sent by the Danish Missionary Society. The decision to accept to work for the Danish Missionary Society had, for theological reasons, been hard to make for Baago although he had felt the …
An avowed dedication to developing unique, non-Western theological concepts, and a marked emphasis on liberation, are the two dominant factors in Asian theology — currently in a stage of self-definition. As in African theology, Latin American liberation theology and theologies of the oppressed in North America, the search for an Asian theology has its origin …
If each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.
Many visions of perfection are more or less the same or at least analogical, and therefore if each faith keeps its ethics of law dynamic within the framework of, and in tension with, its own transcendent vision of perfection, the different religious and secular faiths can have fruitful dialogue. This is needed in the depth of the nature of human alienation which makes love impossible.
In each context of our pluralism the truth of God’s self-communication acquires new light, new accent and emphasis. The basic pattern of God’s self-revelation as life and grace, on the one hand, and the response in human freedom through faith and deeds to the same revelation on the other, is such a complex and multifaceted reality that it can never be imprisoned in any one single mould.
The power that sustains us is the fellowship of other people, who are with us in this fellowship of struggle for the building of a new society.
Theology can never be true to itself in America without engaging blackness, encountering its complex, multi-layered meaning. Theology, as with American society as a whole, can never be true to itself unless it comes to terms with Martin and Malcolm together. Both spoke two different but complementary truths about blackness which white theologians do not want to hear but must hear if we are to create theologies that are liberating and a society that is humane and just for all of its citizens.
We need a science and technology reinterpreted within a new framework which takes the organic and spiritual dimensions of reality seriously along with the mechanical. It is only then that technological development will promote eco-justice, preserve human personhood and peoplehood. It is an alternative technology that we are seeking.
The basic central elements in the making of the counter-culture and the germ of the future society are the forces released by the self-awakening and the struggle for self-identity and justice of the traditionally oppressed peoples of India. If the church is to take the Jesus-tradition seriously and become Jesus-communities, its mission should be to build religiously pluralistic communities for concerted action for a better world in the common hope of the Kingdom of God to come.