Grassroots Asian Theology: Thinking the Faith from the Ground Up

Great book.

Very informative.

I like it.

Excellent book, for those in Asian cultures and for others. Many insights. Highly recommend.

Very insightful perspective!

Simon Chan's latest monograph, published by IVP Academic in 2014, aims to shift the Asian theological discourse from `elitist theology' (e.g., Minjung theology, Dalit theology, C. S. Song, Kosuke Koyama, etc.) towards `grassroots theology'. He writes, 'Much of what the West knows as Asian theology consists largely of elitist accounts of what Asian theologians are saying, and elitist theologians seldom take grassroots Christianity seriously. Yet it is at the grassroots level that we encounter a vibrant, albeit implicit, theology. It is this theology that I wish to highlight' (pg. 7). Even Asian liberation theologies, he argues, are formulated by elites on behalf of the poor and the oppressed. Citing one unnamed Latin American theologian more than once, `Liberation theology opted for the poor and the poor opted for Pentecostalism' (pp. 27, 103, 162).Grassroots theology, in contrast, reflects the lived theology of Christians in their ecclesial experiences. It is not bound by elitist sociopolitical or individual experiences, but `essentially an ecclesial endeavor requiring cooperation between the people of God and the theologian' (pg. 17). Conversing with elitist and grassroots thinkers, Chan constructs an Asian theology around traditional theological loci: God in Asian contexts (ch. 2), humanity and sin (ch. 3), Christ and salvation (ch. 4), the Holy Spirit and spirituality (ch. 5), and the church (ch. 6).In my reading, there appears to be three recurring themes important for Chan's Asian theological discourse. In the first, he highlights how the Asian priority given to the family should play a part in shaping Asian theology. For example, the ordered relationships in the Asian family reflect ordered relationships in the Triune family (pp. 65-68) and in the Christian family (pp. 186-88). Moreover, the importance of one's ancestors suggests the usefulness of understanding Christ as both high priest and our `greatest ancestor' (pg. 116).Secondly, Chan underscores the theme of honour and shame to better articulate the doctrines of sin (pp. 81-90) and salvation (pp. 112-13). While some have recently seen the apologetic value in describing Asian culture this way, the idea finds its roots in Ruth Benedict's 1946 claim that Asian culture (or, more precisely, Japanese culture) is a culture of shame whereas Western culture is a culture of guilt. However, Benedict's thesis has been heavily criticised by a number of scholars in Japan, China and North America. While this in itself should not discount the usefulness of Chan's constructive engagement, relying on such a notion must be done with care as to not too quickly essentialise Asian culture.The third theme is the importance of Asian Pentecostalism, as it reflects one of the most visible forms of Asian folk Christianity. Chan retorts, `Failure to take folk Christianity seriously, as we have seen in mainline Protestant Christianity, has resulted in either a fossilized tradition (mostly among the more conservative) or one that is subject to the whims of cultural changes (mostly among the more liberal)' (pg. 32). Asian Pentecostalism provides the resources for a grassroots theology to better address the primal religious worldview of the popular religiosity that elites have too often ignored (pp. 30-35, 144-56, 201).One criticism I would raise about this book is that it perhaps too quickly discounts the value of elite theologies. They have their own important theological contributions and, as seen in the skirmishes between Wang Mingdao and the Three-Self Patriotic Movement, sometimes bring shape to the discourse of grassroots theologies. Moreover, the line dividing elite and grassroots theologies is not often so clear. This point aside, Simon Chan's book successfully widens the view of Asian Christianity by bringing to focus the important contributions lived theologies have for the people of God - in Asia, and in the global church.

Author: Simon ChanPublisher: IVP AcademicReading Level: Moderate“An authentic Asian theology is not just for the church in Asia but for the worldwide church.” (204)The continent of Asia is home to the majority of Earth’s population. The continent’s most populous country, China, is an imposing statistical entity in its own right. Increasingly “the East” is influencing the world in political, sociopolitical and religious ways. Grassroots Asian Theology: Thinking the Faith from the Ground Up (henceforth Grassroots) is an introduction to the Christian tradition taking root in this portion of the world.The CommunicationThough Grassroots is not a “systematic theology” (8) it provides a comprehensive introduction to many of the Christian faith’s most important doctrines (see below). Nor is Grassroots simply a collection of factual information. Instead, Simon Chan presents “how theology ought to be done,” (8) lending itself to a more organic presentation of multiple perspectives on and assessments of doctrine.In line with this, Chan pulls resources and quotations from a broad range of Christian traditions. Those solely familiar with evangelical or Protestant thought may find themselves overwhelmed or uncomfortable with the steady diet of Orthodox and Catholic theologians. At its core, the language of Grassroots is theological and will present some difficulties for those not deeply familiar with the principal doctrines of sin, mankind, the Trinity and the church. This is especially noticeably in the opening chapters that deal with doctrinal methodology (chapter 1) and God in the differing cultural contexts of Asia (chapter 2). Chan writes precisely when presenting views that emanate from Asia, as well as critically evaluating said views.Demonstrating clarity and contextual flow, each Grassroots chapter comes to a close with a recapping conclusion that simultaneously propels the doctrine in the next chapter.The Content“The chief ecclesiological problem in Asia is how to be church in the midst of more ancient family-based religious communities.” (201)The content of Grassroots is simplistically broken up into methodology and historical context (chapters 1 & 2), salvation in Asian context (chapters 3 & 4) and finally the spiritual life of the church in Asian context (chapters 5 & 6). From the outset conservative Protestants may find themselves on the defensive. Setting a tone for the entire evaluation, Chan argues “Christianity cannot be reduced to a set of principles that could be replicated in any context without reference to their historical origins” (12). This methodology of the Scriptures, tradition and church experience (14-27) impressively challenges both conservative Protestantism and the false experiential expression of liberalism. Far from being an impractical description, Chan is able to present the differences such a theology makes on social ethics, as exemplified in a contrast between Tillich and Barth, (36-41). This contrast and methodology brings Grassroots to the point where it can address Christian doctrines from the cultural context of the Asian people groups (47-65).Using this methodology, Chan offers stimulating insights to an “honor-and-shame” perspective on the sinful nature of man (82-89) and the “cosmic Christ,” (97-117) including a valuable discussion of Orthodox deification against the crucial role of conversion in Asian culture (123-124). The role of family in Asian society drives the religious experience of the people and church, and with this in mind, Grassroots moves into a provocative discourse on the Holy Spirit (chapter 5). Chan presents roles for the Spirit that bend traditional understandings (129-136) as well as provide direct criticism to evangelical Pneumatology (144-151). These doctrines find themselves reaching their climax in a thought provoking evaluation of “the communion of saints” within an Asian sociology (188-197). Instead of warping Scriptural teaching, Chan demonstrates the validity of viewing the church and communion of the saints ontologically first and sociologically second. This goes against the tendencies of many modern Protestants. The effects on eschatology and salvation after death are formidable (196).Interspersed throughout the doctrinal discussion, Grassroots presents valuable reasons for why Pentecostalism remains a successful venture in Asia. Chan also provides insightful looks at the theology of Singh (151-156), Mangalwadi (178-179) and Nee (180-186).ConclusionAfter everything is said and done, Grassroots is the breathe of fresh air blowing through western modernism and postmodernism. The unashamed inclusions of broad Christian Orthodoxy and the challenges of Asian cultural context should have a profound impact on the American church.The Pentecostal success and relevance portrayed by Chan provides challenging insights for Catholics and Reformed Protestants alike. Grassroots is valuable reading for those seeking to understand or minister to the church in Asia. Laymen, pastors and students alike will find the discussion on “how theology ought to be done” (8) refreshing and challenging.Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”