By Paul S. Chung
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Extra resources for Constructing Irregular Theology. Bamboo and Minjung in East Asian Perspective (Studies in Systematic Theology 1)
Evil does not come from nature 26 introduction or religion, but from the mechanism of violence and scapegoating produced by a society against human nature and in contention with a religious vision which strives to develop and improve humanity. A religion may be a form of protest against social misery if it retains an image of perfect justice and harmony. Thus, a religious vision may be acknowledged as a ground of our ethic and political stance in an age of global Empire. ”41 Therefore, it is the aim of this book to make a contribution toward a new theology of irregularity of verbum Dei as an Asian systematic, constructive theology concerning a cultural, religious lifeworld of bamboo and a social, political reality of minjung in pursuit of an Asian face of Christianity.
1: 139. 24 introduction creatures’ level, then humans may find their meaning in an aesthetic expression that reflects what takes place in a person’s life with reference to heaven, earth, and their ancestors. As a reality, Buddhist karma acts upon my existence as an East Asian Christian, who prepares for recognizing their life’s meaning in a symbolic way. God’s beauty, goodness, and suffering in the sense of theologia crucis become foundational for a connection between a theology of beauty and ethical responsibility for the Other.
The southern branch, which was based on the teaching of Hui Neng and the Diamond Sutra, accentuated the sudden realization of the enlightenment against the gradual realization in the northern branch. In the development of Chan spirituality, there arrived a final stage in its synthesis and correlation with Pure Land teaching during the Ming dynasty. Amida and the Pure Land Buddhism Pure Land Buddhism, which is also a sect of Mahayana Buddhism, comes from the compassion of Boddhisattva. The Pure Land tradition emphasized Amituo (Amida) as a salvific figure.