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has raised questions about Christology, for it is here that the most obvious stumbling blocks in the relations between Christianity and other faiths present themselves. Comparisons between Jesus and Krishna or Buddha seem to require abandonment of any Christian claim that God is uniquely revealed in Jesus Christ.22 This in turn raises the question of whether Christianity was distorted as it was expressed in Hellenic culture, particularly in the doctrinal definitions between Nicaea (325) and Chalcedon (451). Such theological questions are not, of course, new; they were pressed in Europe during the eighteenth-century Enlightenment. But the thrust of the question is different in the context of other world faiths; and although it is presenting itself in the west as well at the present time, in East Asia it is inescapable. C. S. Song, for example, states categorically that 'Even the creeds of the early ecumenical councils have no absolutely binding power over members of the church in succeeding generations.'23

A fourth characteristic of Asia, which is shared to a different extent with Africa and Latin America, is the position of women. At the Conference of Third World Theologians in Oaxtepec, 1986, Sun Ai Park, an ordained woman minister from Korea, said:

Women in Asia have been made voiceless, with no identity of their own in maledominated societies ... If one views women's domination not within the context of Western civilization but within the context of patriarchy, then the cultural structures of women's oppression can be generalized. But the domination of women is not done in only one manner. It is done in different combinations of economic, political, cultural, and religious categories. Therefore, Asian women's oppressions are characterized as double, triple or quadruple.24

In the quarter of a century since then Asian women have taken their part in presenting those issues in Christian theology. There was a Consultation on Asian Women's Theology on Christology at Singapore in 1987; and there are two essays in Sugirtharajah's Asian Faces of Jesus, one by Chung Hyun Kyung, who caused a stir by her address at the World Council of Churches Assembly at Canberra in 1991 and the other by Virginia Fabella from the Philippines. Both in different ways offer criticisms of more traditional Christologies.

Such issues raise once more the question of authority or, viewed from a different perspective, methodology in theology. The implications of this

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