Abstract
In its broadest sense, spirituality refers first of all to the human capacity for self-transcendence actualized in acts of knowledge and love of realities other than oneself. Secondly, and more narrowly, it refers to the religious dimen- sion of life by which one is in touch with the more-than-human, transcendent reality, however interpreted and named (for example, Emptiness, the Holy, the Ultimate, the Absolute, Heaven, or God). Thirdly, and more strictly still, it indicates a particular way of living one's relationship with this transcendent reality, through specific beliefs, rituals, prayers, moral behaviors, and commu - nity participation (for example, Hindu, Buddhist, Jewish, Christian, Muslim, etc.). 1 There is of course no generic spirituality, untethered from a historical and particular tradition and community. Even when one attempts to construct one's own spirituality, one can only do so by drawing upon various elements of pre-existing spiritual traditions. In other words, the institutional dimension of spirituality is essential to any spiritual quest. 2 Needless to say, Asian spirituality embodies all these three connotations. It is human self-transcendence toward the Ultimate Other within a particular re- ligious tradition. This is also true of Christian spirituality, which is a particular way of relating to God as Abba/Father, mediated by Jesus of Nazareth in his ministry, death, and resurrection, and made possible by the power of the Holy Spirit, who has been poured out upon the community called church. In short, Christian spirituality as relationship with God is pneumatological (empowered by the Spirit), Christological (mediated through and modeled after Christ), and ecclesial (realized in the church). This reflection on Asian Christian spirituality will consider how these three dimensions are realized in the context of Asian societies, cultures, and religions. On the basis of this context I will also delin- eate the contour of such a spirituality. 3
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