Koyama's (1990) aim is to explain that Asian theology should not, and can not, merely be a counter-concept to theology in the West. Asian theology needs to be concerned with the biblical proclamation of Christ, that is a God of Pathos and ethos, instead of a response to Western theology. Koyama therefore suggests that the basic orientation for Asian theologians should be a responsible contextualization of theology. He feels that God calls Asians to a new understanding of the world and humanity.

An Asian theologian, Samartha, formulated a Christology in a mul

Samartha states that the advaita perspective implies Mystery be its very definition. Jesus Christ, however, is not an advaita. This is because Jesus was multi-dimensional; spiritual, social and historical. These dimensions may lose some of their significance if they were bundled together instead of retaining their separate roles and values. These two aspects tie together in the following way: the advaitin perspective prepares the community for a Mystery, Christ reveals that Mystery. In this way, Christ retains an unbound freedom, a freedom that inspires men and women to question their role in life. Samartha believes that it is the advaitin perspective, although, which enables the Indians to visualise Christ, and therefore the pathos of God.

Four major aspects that are debated by theologians are firstly is evangelism and people of other faiths, is a belief that Semitic thought form should be relative to the culture. Various qu

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