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Biblical hermeneutics has traditionally dealt with interpreting dialogues between the text, the reader and the circumstances (i.e., world reality), so that it is a relevant window for intrusion into a human culture, showing where God’s mission may already be at work in individuals and groups. In point of fact, we do not know what scripture says until we know how it relates to our world. In this work, I have specifically explored some hermeneutical questions on what shall we do with the existing Asian cultural and religious practices? To what extend can we use the people’s words for God when these are deeply tied to their existing religious beliefs. Christians no longer must neglect rich spiritual and cultural assets of other religions. Hermeneutics of dialogue and reconciliation precipitates us to learn of truths found in other religions which shows our own need to grow and be fertilized in understanding. For an appropriate gospel communication, Christian hermeneutics should deduce adequate strategies of courtesy and respect for the Asian recipients who have long committed to and are deeply embedded in their religious culture. Such approaches acknowledge that God allowed inherent bridges for the gospel to be resident within them. Luke’s gospel is best adapted to God-fearers. At the time of writing, many predominant Jewish traditions were being almost completely eliminated. Most of the Jewish Palestinian tradition was redactionally modified to the changing situation. Developing a hermeneutics of dialogue and reconciliation in the Asian religious context while interpreting the parable of the Rich Man and Lazarus as a test case, the writer argues that Asian karmic worldview would more efficiently work for them to recognize the meaning and weight of the switched afterlife and judgment over the Rich Man in the parable world. For the Asian karmic readers, punishment of the Rich Man is envisaged more obvious, not least because his self-indulgence in pleasure that caused him to be in pain is brought by his ignorance and obsession, according to the Buddhists’ Four Noble Truths. Another aspect that the Asian readers would understand better the Rich Man’s ignorance and failure is their long-traditional knowledge of teachings on the “Not-Two,” teaching that all existence in the universe is always inseparably connected. The Rich Man never recognized Lazarus as a “Not-two” and likewise that he did not see himself to be co-reliant on others. Asian communities had never experienced a unique period of Christendom as the Western churches, so that Christianity in Asia naturally demands to be translated from one cultural context to another. Jesus’ Gospel should be expressed and interpreted in indigenous forms and concepts for a genuine Gospel communication. This process will direct and correct the wider global church.
