In the theology reading group over two months we discussed Asian Christian Theology: Evangelical Perspectives, published by Langham. It is an edited volume with 16 different authors and is divided into two equal parts, covering doctrinal themes and contemporary concerns. Asia is defined in geographic terms and the authors come from more than ten different countries, including Hong Kong, Israel, and Sri Lanka. Although their contexts are very diverse there are some common features, such as gross economic inequality, Christians being a religious minority, societies are largely religious, globalisation, and limited religious and political freedoms.
Previously, I have written some about the challenges of contextual theology.
According to the Ph.D. program in contextual theology at the Asian Theological Seminary in Manila.
Contextual theology does not mean elevating the local to the detriment of the global. It simply challenges other local theologies that have been elevated to classical status. Thus, contextual theology, while oriented towards a particular society or culture or cultural sub-group, is still in conversation with other theologies in a global discourse since it recognizes that the church is both local and universal. This implies that issues tackled in research will be rooted in the local context but will have global resonance or implications.
The first part of the book aims to give some Asian perspectives on the following doctrinal themes: revelation, scripture, the Trinity, Christology, creation, the Holy Spirit, ecclesiology, and eschatology. I felt that these chapters were a little disappointing as they seemed too "Western" to me. Perhaps this is because almost all the authors did Ph.D.'s in the West!
I felt the second part of the book was better and here focus on just a few chapters.
On page 248 there is a fascinating footnote about Asian modes of thinking.
In his book, Mangoes or Bananas: The Quest for an Authentic Christian Theology, Hwa Yung suggests that Easterners have a relational approach in contrast to the rational approach of Westerners. Melba Maggay suggests that Asians focus on synthesis and seek to harmonise contradictions. In contrast, Westerners have a "mental habit of logical negation and either-or-thinking."
In all Asian countries, except the Philippines, Christianity is a minority religion. This means that daily life for Christians in Asia involves interactions with people from different religions. Ivan Satyovatra and Kang-San Tan each present chapters on this topic.
The discussion of any topic, not just in theology, is framed and even determined by what questions one asks and what framework is used to answer those questions. With regard to non-Christian religions, questions commonly posed are "Can a non-Christian be saved?" and "Is the Christian God present in non-Christian religions?" Furthermore, addressing this topic, one should be clear about how a particular "religion" is defined and evaluated. Is it in terms of beliefs, practices, texts, or culture? And who gets to define these things: local practitioners, Western academics, or religious authorities?
There is a common typology used to classify the perspective of Christian writers on other religions: exclusivist, inclusivist, or pluralist. Tan reviews three main criticisms of this typology (p. 280-1). First, it oversimplifies the diversity of religions and the diversity within them. Second, it restricts the diversity of possible Christian responses. "Third, the focus of the typology has been mostly on doctrinal comparison between religious systems rather than on people and relationships between faith practitioners. In particular, the typology does not allow a sufficient role for the process of encounter between people from different religions." In different words, it represents a false trichotomy. I find this last criticism fascinating because it reflects an Asian inclination to focus on relationships rather than rationality, as noted in the comments from Yung and Maggay that I mentioned above.
Tan then proposes an alternative typology that is built around Hans Frei's Five Types of Theology, as recounted by David Ford in Theology: A Very Short Introduction. Although I think this is an interesting discussion and it surpasses the three-fold typology, I did not find it more illuminating.
In chapter 11, "Jesus and Other Faiths," Ivan Satyavratra first gives a detailed critique of the pluralist position. He concludes that its most serious weakness is "the huge logical inconsistency inherent in its attempt to deny the right of other worldviews to make any privileged claims, even as pluralism itself employs tradition-specific criteria in evaluating religious beliefs." It "makes exclusive truth claims about the nature of reality just like any other religious belief system." (page 229).
He then presents an alternative proposal in his own context, a "fulfillment" approach. Jesus is the ultimate fulfilment of other religions, in some ways similar to how Jesus was the fulfilment of Judaism. Paul's addresses to Gentile audiences that are recorded in Acts 14 and 17 reflect a similar perspective as Paul argues Jesus is the fulfillment of the god found in the local religion. There is then a nice overview of Indians with Hindu backgrounds who have embraced this approach over the last two hundred years. A similar approach has been advocated by John Mbiti with respect to African traditional religions.
