Introduction
The reader may think with reservation why do we need Nepal Christian
theology (NCT)? To answer the question one must seek to understand the
context of Nepal. The context of Nepal is a pluralistic society and church is
constantly challenged for its existence. It always has been difficult to
communicate Gospel in the multi-religious context of Nepal. Therefore,
Gospel took the shape of communication through social action initially. In fact
the critiques of Christianity opine that it was because of this social and
missionary service, conversion and adoption of Christianity has been taking
place.[1] Therefore we see a dichotomy between evangelical mandate and
social mandate of the gospel. The western theologies, though in principle
helpful but at the practical and existential levels has not been able to
communicate the Gospel in a comprehensible way. Nepali church needs to
articulate Christian faith in a way it is appropriately comprehended in its own
religio-cultural context without compromising its Christian essence. How do
we do this? What are the sources available? What are the goals? What is the
appropriate methodology? What are the parameters or limits?
This paper is a humble attempt to address questions raised above. I, myself,
am not an authoritative voice in dealing with the subject because of my Indian
nationality. However, I do speak as a fellow brother and a fellow Christian
who share the same struggle as that of Nepali church. This is a proposal for
the Nepali church for a Nepal Christian Theology. It is my prayer that as you
read, may the Holy Spirit provoke your minds and ignite your hearts to
communicate His message in a Nepali cup. This paper is open for criticism,
and further discussion if needed be.
II. Definitions
1. Faith
Faith is often misunderstood as a blind belief based on inadequate evidence
available.[2] Many a times it is considered as something that cannot be
reasoned. Two words stand out pertaining faith- belief and trust. These words
have to do with the articles of Christian faith and the object of faith i.e., God.
Therefore, to have faith means to accept these articles of faith and also
the object of faith.
For Luther, faith means trusting in Gods promises, an undeviating trust, a
constant stance of conviction of the trustworthiness of Gods promises. For
Calvin, faith is steady and certain knowledge of the divine benevolence
towards us. For Barth, in God alone is there faithfulness and faith is the trust
we may lay hold of Him. Therefore, to hold to God is to rely on the fact that
God is and live in this certainty.
Faith has two dimensions divine and human factors. We can see the same in
our freedom to repent and to believe in Christ and the giving of forgiveness
and faith which is a divine gift. These two dimensions are mysteriously
connected.[3] However, some may emphasis on the human factor as in
natural theology and others in the divine factor to the operation of Holy Spirit
in us.
Within historical Christian tradition, faith is considered as a link which relates
us to the source of our salvation.[4] It has epistemological and soteriological
aspects which again points to divine-human dimension. In other words, faith
concerns how things can be known and how salvation may be grasped. Two
people are worth mentioning who emphasize either of these aspects. One is
Martin Luther who understood faith as justification by faith alone. He
emphasizes on the promises of God which has been demonstrated in and
through the faithfulness of Christ which unites the believer to God. Therefore,
for Luther, faith is more than historical evidence. It is personal. It is
Christological because the object of faith to which a believer is to unite is
Christ and it is Christ who is self-revelation of God in history demonstrated
Gods faithfulness to His promises.[5]
Thomas Aquinas takes an epistemological approach. In other words he
brought faith and reason together. For him, faith accepts the articles of
Christian faith which can be reasoned or rationalized consistent with human
reason.[6] One must not misunderstand that for Aquinas faith is not possible
because of reason but faith can be rationalized in way that has some bearing
on human existential concerns.
In summary, faith is not a blind belief in the absence of evidence available
though it goes beyond evidence itself. It is a gift of God given to us. It
expresses a genuine relationship with God that reflect on our ethical
behaviour and coupled with good works. It is Soteriological and
epistemological. It is theological and historical.
1. Syncretism
Syncretism is an attempt to contextualize the Gospel while negating its basic
and fundamental Christian essence and replacing it with foreign elements
from the context. Dr. Rin Ro refers to the same as syncretising Christianity
with national religion.[23] This syncretism can further be divided into four.
a. Assimilative
In this type of syncretism, in communicating the Gospel, non-Christian
elements are incorporated with the view that there is no difference between
Christianity and non-Christian religions.[24]
b. Accommodative
In this type of syncretism, in communicating the Gospel, we tend to arm-twist
the interpretation to have the desired meaning from the context.
c. Situational
In this type of syncretism, in communicating the Gospel, we tend to read-in
to the text the experience from particular situation. The danger here is a
narrowed view of the gospel without fully understanding the full extent of the
Gospels message.
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