Search Results (16)

Nuclear contamination challenges assumptions that harm can be contained through technological control, political borders, or bodily separation. Across the Asia-Pacific, radioactive exposure moves unevenly through racialised, gendered, and colonial histories, rendering some bodies more vulnerable to ecological violence than others. Nuclear regimes continue to depend upon theological logics of purity, sacrificial exclusion, and protected innocence. This article develops a spirituality of fermentation through Asian eco-feminist theology and the Korean practice of sakhim. Fermentation becomes a practice of sustaining wounded life through endurance, permeability, and communal care. From this spirituality of fermentation, I develop the concept of Vital Fluidity as an ethical and theological framework for understanding how life continues through shared vulnerability, where bodies, nourishment, and histories remain deeply entangled. The article contributes to intersectional debates in theology, religion, gender, and ecology by approaching contamination through relation rather than separation. Under nuclear conditions, ethical responsibility emerges through practices that hold grief, contamination, memory, and nourishment together within shared existence. Fermentation therefore becomes a practical theological model for living with nuclear bodies. Full article

In this article, I argue that a significant stream of Asian and Asian American Protestant theology is best understood not only as recurring themes (e.g., suffering, marginality, race, diaspora) but also as the methods through which lived experience is translated into theological reasoning. It proposes a methodological typology that differentiates operative logics across five experiential sites: woundedness and healing; coerced in-betweenness and liminal creativity; political struggle and praxis; racialized peoplehood and communion; and postcolonial/feminist diasporic imagination. Across these types, “Protestant” functions as an analytic theological grammar—Scripture-centered hermeneutics, the grace-justice dialectic, reform and public witness, and eschatological hope expressed as praxis—rather than a mere denominational label. By specifying experiential sites, theological problems, operative methods, and normative aims, the typology clarifies internal differences among influential figures whose vocabularies often overlap and provides a framework for extending analysis to additional Asian and diasporic Protestant trajectories. Full article

This study examines how the Donggyeong Daejeon (東經大全), the principal scripture of early Donghak, receives and theologically reconfigures the conceptual lexicon of Confucian classics through text mining-based analysis. Drawing on the classical Chinese texts of the Four Books and the Donggyeong Daejeon, and employing computational techniques such as keyword frequency, keyword-in-context (KWIC), and co-occurrence mapping, the study identifies structural parallels and semantic shifts across the two corpora. These patterns are then interpreted hermeneutically to assess how early Donghak appropriates, repurposes, and theologically transforms inherited Confucian categories. Findings suggest that while the Donggyeong Daejeon retains key Confucian terms, it situates them within a distinct theological framework. The Confucian triad of human being, the Way, and Heaven (人–道–天), for example, is recast in Donghak as “Heaven’s heart is the human-heart” (天心卽人心), a theological affirmation of the human as the locus of Heaven’s immanence. Similarly, the Confucian virtue of sincerity (誠) is reinterpreted through the lens of faith (信), transforming it from a metaphysical ideal into a performative mode of spiritual judgment. Most notably, the Confucian dualism of li (理) and qi (氣) is overcome through the theology of “ultimate energy” (至氣), a divine substance that animates and unifies all beings. By combining quantitative text analysis with interpretive discussion, this study presents Donghak not as a rhetorical appropriation of Confucian discourse, but as a conceptual innovation rooted in the resemanticization of its inherited language. This methodology offers a new model for tracking doctrinal transformation in East Asian religious texts and contributes to broader discussions on intertextual borrowing, and the semantic evolution of classical traditions. Full article

A fundamental question when comparing Western and Chinese traditions is what if any similarities exist between the key metaphysical concepts Being and Non-Being and you 有 and wu 無. We find an inspired solution in the oldest preserved translation of the Laozi, the “Liber Sinicus Táo Tě Kīm inscriptus, in Latinum idioma Versus.” This 18th c. Latin translation by a Jesuit Figurist makes a particularly fascinating argument for the equation of Being and you 有 and Non-Being and wu 無. Essential to this is recognizing Non-Being as a type of Being that more closely matches the Laozi’s term wu 無. From this starting point, the translator fuses the three cosmogonies of chapters 1, 40, and 42 to reveal a Daoism-inflected trinitarian theology where Non-Being (wu) and Being (you) become terms to express the complex relationship of the three divine Persons. This effort to connect Daoism and Catholicism both has great historical value and also may serve as a resource for articulating East Asian forms of theology. Full article

Multilingual and multicultural worship can take on many models and expressions. Initially, Chinese immigration to the UK in the 1950s and 1960s led to an increased population of churches. Many Chinese church services were conducted in Cantonese, catering to the needs of first-generation immigrants, mainly from Hong Kong. Yet, the children of these older generations grew up with a bicultural hybridized identity expressed first in small English-speaking youth groups that led to English-speaking worship services within Chinese churches. Contributing to the field of worship studies through music repertoire studies over four weeks in June and July 2017 at Birmingham Chinese Evangelical Church, we raised the following questions: (1) what do the chosen worship songs represent with regards to the liturgical theology and cultural expressions of this community and (2) how is self-perception and perception of the divine expressed in the lyrical themes of these songs? Our study revealed that singing English songs from the West dominated the corporate liturgical identity of these services. Yet, through a British-born Chinese evangelical cultural reading, some lyrical themes were particularly resonant within Chinese culture, such as honor, shame, reverence, and bowing. Full article

This is an opinion article, based on a lifelong syncretic study of the dialogical paths taken by Eastern theologians, Greeks and Arabs. At the crossroads of three continents, in direct relation with the Byzantine and Syriac traditions, with the Mediterranean and its Greco-Roman culture, but also with the Asian and African hinterland, Arab and Arabic-speaking Christian theologians have formed a culture of dialogue. They managed to engage with Islam in shapes and forms that are of very great interest and could point the way to a different approach to Islam today. The article, written by a Greek author, proposes a better integration of Arabic Orthodox theology as an enrichment to Orthodox theology as a whole, serving at the same time a broader connection between the Greek and Arab worlds. The article also proposes that discovering the heritage of the Orthodox East is interesting for Christian theology on a global scale. In primarily Christian/Western academia, one should be open to a genuine encounter with the Islamic world beyond geopolitics and other concerns extrinsic to religion; this is an encounter that would open up paths beyond the “clash of civilisations” impasse and allow for the rediscovery of the humanizing factor of religion. This is of interest to Christian and Muslim theologians as well as serving humanity and creation as a whole. Full article

The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning. Full article

Holmes Rolston, III examined the significance of Asian thought for Western evaluations of nature and questioned if Asian Romanticism can inform the realistic decision making required for practice. However, Rolston’s general evaluation of Asian thought ignored Confucianism. This study launches a dialogue between Rolston and contemporary Confucianism on environmental philosophy and highlights the following points in response to Rolston: First, Confucianism is grounded on an “anthropocosmic” worldview and bases its environmental ethics on its affirmation of the “virtue of life and growth” and the related vision of “unity of heaven and human beings”; it is thus an objective environmental virtue ethics with the characteristics of sacred humanism that avoids anthropocentrism. Second, Confucian ethics is built on the premise of “one principle with various manifestations” and advocates for practicing benevolence through “love with gradations”, which avoids an excessively idealistic ecocentrism. Furthermore, Confucianism may adopt Rolston’s recommendation for Asian thought concerning the incorporation of evolutionary biology into Asian traditions to facilitate their own transformation and thus contribute to environmental philosophy. Upon an exploration of the compatibility and possible reciprocal illumination between Confucianism and Rolston, this paper points out the implications of the above dialogue for theology in the planetary climate crisis. Full article

This paper attempts to explore the public dimension of religion in Korea. First, it examines the Western and East Asian contexts on the concept of ’public’, noting that the gap in notions of public is large between East Asian and Western traditions. The following section discusses Habermas’ ‘institutional translation proviso’ in relation to the notion ‘public’. The institutional translation proviso serves as the basis for further discussion on rethinking the public role of religion in Korea in the era of climate crisis. We argue that ‘secular’ translations of religious convictions can help religious citizens and communities engage in public discourses on ecological challenges. We then consider major limitations of Habermas’ understanding of religion. In the following section, we move on to discuss Albert Schweitzer and process theology in order to demonstrate how religious languages can be reinterpreted on the basis of modern experiences of ecological challenges. We then consider Buddhist alternatives for overcoming the climate crisis. The final section introduces José Casanova’s account of public religions and discusses its implication for envisioning the public role of religious organizations in ecological efforts. Reviewing the contributions made by religious organizations to the Korean society, we suggest that ‘ecological publicness’ of religion can be obtained. Full article

This article focuses on one specific theological controversy, which pertains to the kataphatic—apophatic debates as a framework for New Testament theology. In the year 1998, theologians from Congregation for the Doctrine of the Faith issued a refutation of teaching of Anthony De Mello, SJ. The analysis of the Congregation’s refutation and the consequent debate led to the following hypothesis: Although the teaching of De Mello can be understood as following the apophatic line of thought in Christology and other important topics of New Testament theology, it is also bringing several distinctly Indian ideas and emphasis into the debate. Whereas apophatic theology is concerned with the problem of intellectual knowledge about God, the Indian view is concerned with the question of practical role of language in human attempts to experience the Divine. In both approaches, debates about the role of human thought, as expressed in language, are crucial, but for different reasons and with different aims. Full article

This paper offers a synthetic introduction to Michael Amaladoss and his thought. Amaladoss is a member of the Society of Jesus and one of the finest Indian theologians; in the course of decades of engagement with themes such as interfaith dialogue, Indian theology, social justice, and secularism, he has greatly contributed to putting Asian theology on the map. In this study, I focus on Amaladoss, his theological style, his main intellectual concern, and his theological context. In a nutshell, Amaladoss’s main contribution to Indian theology is the very possibility of a true Indian Indian theology. Full article

Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities. Full article

This essay utilizes Reinhold Niebuhr’s theology of the universality of sin to analyze institutional racism, using the 1992 Los Angeles riots as a case study. Contrary to the conventional interpretation of the riots as a conflict between African Americans and Korean Americans, the pervasive institutional racism of the mainstream media of that era spread the riots into multiracial conflicts, which explains Niebuhr’s thinking regarding the universality of sin. Furthermore, the sensationalism of the media that fueled the massive violence deprived African Americans of the moral dynamic for social transformation and victimized Korean Americans as scapegoats. As a result, the institutional processes promoted the status quo that benefited the white privileged class at the expense of the racial minorities. Implications found in this essay may be applicable to current issues, such as anti-Asian racism that has surfaced during the COVID-19 pandemic in the United States. Full article

An anthropogenically caused climate crisis threatens the Earth and humanity. As such, religion’s engagement is of increasing importance. This paper critically evaluates the significance of the East Asian context regarding the climate crisis, arguing for contextualization of contemporary ecotheology, or an East Asian contextual ecotheology. Considering how key contextual elements might inform ecotheologies to mobilize Christians regionally to action in relation to the climate crisis, this paper concludes that the field of East Asian ecotheology is an emerging conversation rich with opportunity for continued theologizing and inter-religious dialogue, and practical impetus for East Asian Christians to mobilize to address the climate crisis. Suggestions are made as to how these ecotheologies may be integrated into Christian practice in the region. Full article

This article sheds light on the sophisticated funeral process set up by the Cao Đài religion (or Caodaism), combining both a theological and an ethnographical analysis. After introducing how Cao Đài theology represents both the body and the spiritual components of each individual in the specific millenarian conception of existence that characterizes Cao Đài, we trace the ritual process of funerals from the altar and coffin preparation to the collection of prayers and talismanic rituals conveyed to save souls in a Cao Đài manner. Read together, these sources present a genuine project and spirit of reform in the ideas, imaginaries, and practices related to death in Vietnam from the 1920s onwards, crystallizing a specific Cao Đài identity in Vietnamese and also East Asian redemptive societies’ deathscapes. Full article