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Editorial: Can Western Christology Prove More Flexible? Join A Family Rather Than Rule An Empire?

Editorial: Can Western Christology Prove More Flexible? Join A Family Rather Than Rule An Empire? Editorial: Can Western Christology Prove More Flexible? Join A Family Rather Than Rule An Empire? The fundamental premise of all inculturation of and subsequently of all contextualised theology is this: God was active and truly known in significant persons, events and forms characteristic of each different culture of the race before arrived, and can continue to be present and palpable in the persons, events and forms peculiar to each culture in the present and future. It is fair to say that the application of this premise, in this general form, has caused no major problems for the contextualised Christian theologies now so tentatively emerging from different cultures. Old Gods of many cultures with their old names are recognised in the past, in the present and for the future as the true God that the Christians came to preach. But Jesus the Christ, in Christian belief, is divine in some quite definable meaning of that word; and as theologians try to apply the general premise about God's past and future activity in different cultures in the specific case of this 'mode of divine being' (as Barth would put it), problems are beginning to emerge. In what sense was this http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Studies in World Christianity Edinburgh University Press

Editorial: Can Western Christology Prove More Flexible? Join A Family Rather Than Rule An Empire?

Studies in World Christianity , Volume 1 (Part_2): iii – Jan 1, 1995

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Publisher
Edinburgh University Press
Copyright
Copyright © Edinburgh University Press
ISSN
1354-9901
eISSN
1750-0230
DOI
10.3366/swc.1995.1.Part_2.iii
Publisher site
See Article on Publisher Site

Abstract

Editorial: Can Western Christology Prove More Flexible? Join A Family Rather Than Rule An Empire? The fundamental premise of all inculturation of and subsequently of all contextualised theology is this: God was active and truly known in significant persons, events and forms characteristic of each different culture of the race before arrived, and can continue to be present and palpable in the persons, events and forms peculiar to each culture in the present and future. It is fair to say that the application of this premise, in this general form, has caused no major problems for the contextualised Christian theologies now so tentatively emerging from different cultures. Old Gods of many cultures with their old names are recognised in the past, in the present and for the future as the true God that the Christians came to preach. But Jesus the Christ, in Christian belief, is divine in some quite definable meaning of that word; and as theologians try to apply the general premise about God's past and future activity in different cultures in the specific case of this 'mode of divine being' (as Barth would put it), problems are beginning to emerge. In what sense was this

Journal

Studies in World ChristianityEdinburgh University Press

Published: Jan 1, 1995

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