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Paper Presentation

Asian Way of Thinking in Theology

Submitted to: Prof. Rev. Dr. K. Hibou Khumba

In Partial Fulfillment of the Requirements for the Course Asian Theology

For the Degree of Master of Divinity III

Submitted by: Philip Charengnamai

Regd. 1349

On: March, 25, 2024

Chil Chil Global University

Kanglatongbi, Manipur, India

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 Introduction

The West became the center of Christianity after Paul’s call to Macedonia. As
Christianity moved westward, it started to be understood through the new world’s thought
forms. Some early church members saw no connection between Athens and Jerusalem, while
others believed that any truth spoken by anyone belongs to Christians. Throughout history,
the church constructed its theology using the thought categories of its time. For example,
Cyril of Alexandria used Greek concepts like “substance,” “nature,” “person,” and
“subsistence when talking about the God-man. Western theologies have always been
influenced by the Greek system of concepts, and Greek philosophy played a significant role
in providing clarity to Western models of theology.

Monism and Intuition in the Asian Context

The West’s traditional theological model, influenced by Greek thought, has been
challenged by existentialists. They argue that substance-oriented theology fails to understand
the true essence of humanity. Asian theologians have found the existential ontology of the
West appealing, but it doesn’t fully align with their perspective due to its “subject-object”
framework. The Oriental monistic and intuitive approach to reality holds promise for
bridging the gap. Western thinking tends to embrace duality, while monistic thinking
perceives unity in the world. Monism is often tempered by Christian teachings, which
emphasize a distinction between God and creation.

The Asian Way of Thinking emphasizes the importance of recognizing a unitary

outlook in understanding relationships such as man-creation, sacred-secular, and spirit-
matter. Intuition, as immediate knowing, plays a crucial role in obtaining true insight,
supporting the idea that conscious conceptualization alone cannot fully grasp truth and
reality. In the encounter with the divine, intuition becomes even more significant, as it
surpasses concepts and logical necessity, occurring on a more immediate level. While
theology is often conceptual and propositional, it is essential to avoid objectifying it and
creating gaps between true insight and dogma, description and encounter, and theory and
practice, in order to retain its integrity. This program helps us gain a deeper understanding of
theological tradition and orthodoxy. Instead of hindering creativity, they open up surprising
possibilities. Just like Planck’s Quantum Theory, old dogmas can be confirmed through
intuitive theological insight.

Social Analysis and Theological Reflection in Asian

Asians are developing their own contextualized theologies, challenging the relevance
of Western theology in their cultural context. The goal is to create a theology that is rooted in
the experiences of the Asian church and its world. One approach is the formulation of the
“critical Asian principle,” which identifies distinctively Asian elements for theological
reflection. However, there is still debate about how contextualization should be carried out
and confusion between indigenization and contextualization. Contextualization takes into
account factors such as secularism, technology, and the pursuit of social justice in the Third
World nations.

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 It is important for contextualization to be based on authentic social analysis,
incorporating sociological, anthropological, economic, and political elements. Asian
theologians are aware of the experiences of Asian people and should utilize the richness of
these experiences in their theological reflection through careful social analysis. Today, Asian
theologians are focused on socio-political issues that respond to the needs of Asian people,
including human dignity, freedom, and genuine communion among men. For some
theologians, Christ’s presence in “Asian suffering and hope” is emphasized, while others
advocate for a social amelioration program within the context of God’s mission.

Evaluating these theologies should be based on the grounds of social analysis, as they
reflect on historical reality and the inter-relationships of the painful experiences of Asian
people. Real Theology Asian acknowledges the importance of considering people’s values,
aspirations, and capabilities when determining their needs for modernization. It highlights
how multinational corporations, despite aiming for development, often exacerbate poverty in
Asia. The theologians emphasize that historical context and social analysis should not be the
sole judge of theology’s truthfulness; instead, they reserve this role for the Word of God.
They suggest that exploring different aspects of revelation in relation to specific historical
realities can lead to a new hermeneutic. They also clarify that suspicion does not invalidate
previous biblical interpretations but uncovers previously overlooked truths in different
contexts. Therefore, maintaining the link between social analysis and theology crucial.

Power and Principalities: A Sample Exegesis

The West often differentiates between the symbolic representation and the actual
meaning of “power and principalities.” Scholars believe they represent distortions, evil
forces, determinism, and man’s inability to control the future. For example, Rudolf Bultmann
interprets them as a reflection of existentialism in the New Testament. Amos Wilder criticizes
the interpretation of powers as lacking realism, but his suggestion of “symbolizing cultural
and psychological reality” isn’t much better. Oscar Cullmann takes the language seriously
and sees a close connection between spirits and world government in Paul’s thinking, but this
insight is undeveloped. The purpose here is to show how an Asian framework can lead to a
better understanding of powers and principalities, although it’s not a sufficient method. The
focus is on Colossians, specifically Colossians 1:15-20, which emphasizes Christ’s solidarity
with the world. The interpretation of “powers and principalities” as positive entities is in
contrast to the assumption that they are debased for Christ’s supremacy. These beings are part
of the original creation and can be reconciled to God within the redeemed cosmos.

In Colossians 2:15, the relationship between Christ and powers and principalities is
not purely positive. The need for reconciliation implies that there was once harmony that was
disrupted by the Christ-event on the cross, where the rebels were decisively defeated.
Interpreting the difficult syntax of verse 15, some suggest that God is the subject and powers
and principalities are the direct objects, but this is discouraged by the middle voice of the
verb. Apekdusthai, meaning “to strip oneself of,” is more fittingly understood as Christ
stripping off the powers and principalities. This understanding aligns with Asian unitary
thinking, where the flesh is seen as the means through which demonic spirits exercise control

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over humans. By voluntarily dying and resurrecting, Christ shatters the demon’s power and
triumphs over them.

A unitary worldview reconciles the disparity between evangelism and social concern.
The role of the powers and principalities in Colossians emphasizes Christ’s supremacy over
the entire cosmos. Biblical dualism is not between the spiritual and social, but between the
Kingdom of the Son and the dominion of dark spirits. Christ’s victory liberates from both
personal and spiritual socio-political bondage. The Church’s responsibility is to proclaim and
effect freedom in all areas of life and society, as dealing with only one aspect diminishes
Christ’s cosmic significance. Therefore, the dichotomy between social action and evangelism
is false.

The Redemption of the Powers

Christ’s supremacy over powers and principalities is expressed through headship.

Rebellion is suppressed, evil controlled, yet preserved and redeemed as the body remains
connected to the head. Disconnect causes chaos. Filipino spiritism needs affirmation and
correction in light of this biblical perspective. Paul’s worldview aligns closely with that of the
Filipinos, challenging the influence of Western ideas. Filipino spiritism finds support in the
New Testament, validating the affirmation of indigenous cultures. However, the New
Testament also presents a critical perspective on spirits, emphasizing Christ’s victory over
them. Devotion to spirits is therefore misdirected. Paul connects Christ’s relationship with the
spirit world to the gospel and culture. By abolishing legalistic elements, Christ establishes his
supremacy and frees individuals from cultural enslavement. The redemption of powers and
cultural values go hand in hand. The transformation and reconciliation of corrupted cultural
values are illustrated in the transition from Christ’s headship to the comparison of
circumcision.

Man can now shift between realms in the cosmic struggle. The “circumcision done by
Christ” symbolizes the dark dominion. Both forms of circumcision require redemption.
Though originally divine, it is now controlled by dark forces and must submit to Christ before
representing the new kingdom. Redemption does not annihilate, but rather critically affirms
cultural goodness. To emerge, the cosmos must recognize its redemptive relationship. Culture
reaches its potential when it assumes a creaturely posture under Christ’s headship.

Conclusion

In conclusion, there is an ambiguity in considering contemporary Asia as the sole

basis for theological reflection. While some Asian theologians advocate for this approach, it
can be risky due to the potential dangers of modernization. On the other hand, simply
conforming to biblical content without considering our own cultural backgrounds and
concerns is not the solution either. It is important for an independent voice of the Bible to
have authority in shaping Asia’s development. This means addressing concrete problems
while remaining rooted in the Bible and acknowledging our own cultural influences.