By Paul S. Chung
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Additional info for Constructing Irregular Theology. Bamboo and Minjung in East Asian Perspective (Studies in Systematic Theology 1)
The early form of Buddhism in China was Theravada. However, this form of Buddhism had a limited appeal to the people. During the chaos following the collapse of the Han Dynasty (206 BCE–220 CE), Mahayana Buddhism came to China and became a dominant form by the time of the Tang dynasty (618–906 CE). For the religious and ethical orientation of Mahayana Buddhism we read in the famous text from The Lotus Sutra of the Bodhisattva’s compassion with a view to releasing the tormented beings who are full of the pains of karma and rebirth.
38 chapter one Mutual Learning and Renewal in a Buddhist-Christian Dialogue In exploring the relation between revelation and religion, Karl Barth pays special attention to the striking resemblance between the Pure Land Buddhism of Shinran and the Reformation principle of grace. In light of the name Jesus Christ, Barth sees the grace element in the Other Power of Amida Buddha. ”17 What is important for Barth in inter-religious dialogue is to find implicit signs of the name of Jesus Christ in religious others.
Gadamer’s concept of the fusion of the horizon and the history of effect on the one hand, and the social scientific theory of ideology critique, on the other hand. According to the philosophical hermeneutic of Gadamer, which draws upon Heidegger’s concept of being-in-the world, Gadamer points out that human existence is thoroughly historical, or conditioned in the world. We can never escape our historical context, or lifeworld (Lebenswelt). Lying behind the Babel of competing interpretations there is a shared reality—a world, a tradition, and a language.
Constructing Irregular Theology. Bamboo and Minjung in East Asian Perspective (Studies in Systematic Theology 1) by Paul S. Chung