A Christian Theological Discourse on Integral Life in the Context of Asian Civilization

A Christian Theological Discourse on Integral Life in the Context of Asian Civilization

In dealing with ecological issues in Christian theology today, we cannot simply begin by revisiting and revising the Christian faith traditions in the continuum of Western Christian traditions. We also need to develop an Asian approach to the issue.

The following are some of my basic assumptions: (1) Faith discourse in the Asian Christian community is situated in the historical context of Asian civilization from its beginning to its end. (2) This means that discourse on Christian faith in Asia arises in conversation with all the Christian traditions of the East as well as the West. (3) It also interacts with contemporary West-dominated globalization in its all dimensions.

At this point in the process of globalization, the discourse of the Christian community in Asia (and Africa) needs to find a new axis for its witness and mission in this new world. There are three reasons why this is necessary: (1) Christianity has more and more of a presence in Africa and Asia, not only in terms of population but also of vitality. (2) The current destructive powers are rooted in modern Western civilization with its constellation of global market capitalism, imperial hegemony and modern technocracy. Western Christianity has been formed in the context of this West-dominated civilization. Thus global theological discourse should take place in a creative global forum that is not West-centred, West-dominated and Western-tradition-bound. (3) We need a new paradigm of theological discourse in this radically changing world, perhaps one that recognizes anew that the Christian Bible was at its very inception based on an Asian story. The Asian nature of the Biblical scriptures and of the primitive Christian community should be recovered.

I do not have space here to discuss the mission history and the so-called indigenization of Western Christianity, which coincides generally with Western colonialism and the encroachment of Western civilization into Asian civilization during the past few centuries.

Convivial Life as the Focus of Our Discourse

For theological discourse in a new key I propose the theme of “Life in Fullness which is the Alpha and Omega of the Whole History of the Universe”, seeking the conviviality of all living beings. This may offer a fresh focal point for theological discourse on the life of all living beings. Ecotheology should be treated as a modification of the traditional theological framework of doctrinal and systematic theology.

The term “ecology” may be regarded as the total “oikonomia” of life and may provide an integral and holistic avenue for theological reflection. We cannot simply add an ecological dimension to “revise” Christian theology and its doctrines in order to deal with the ecological crisis. The limitations and shortcomings of current Christian theological discourse lie in its captivity to Western philosophical traditions and in its interactive bonds with a technological worldview. Modern scientific-technological discourse is the core problem of the Western-dominated global civilization, which has become the primary context for theological discourse. A closely related factor is the capitalist system that dominates and controls the current geo-political order. The inner core of this civilization is modern technocracy, which places Western Christianity “in the belly of the beast.” Asian and African theologies need to converse with the renewed discourses of “eco-theology” in the West to create a convergent process for creative global theological discourse.

The predicament of the current global situation is “the deadly fragmentation of life and the crisis of its total destruction under technocracy”. We are witnessing this radical fragmentation of life, as we experience the disintegration of the cosmic order of life and at the same its totalistic regimentation and domination. The bodies, spirits, families, local communities, peoples, regional politics, life in the eco-sphere, life as a whole, is being brutally broken into pieces. This fragmentation and totalization are taking place simultaneously.

The intertwined global empire and market regime are catalyzing this intensive fragmentation of people and all living beings in their living places. An aggressive technocracy uses science to objectify, reduce and instrumentalize, control and dominate life. Such “bankrupt” science fails to grasp living subjects. The ongoing scientific and technological integration is artificial and life-threatening, despite its utilitarian claims of improving life.

These destructive forces create a trans-human world and a mechanical history and have brought all living beings to the verge of total destruction through wars, hunger, poverty and oppression. Ecological destruction such as climate change is only one dimension of this process. We cannot treat ecological concerns separately, or attempt an eco-theology that merely remodels traditional systematic or doctrinal theology.

Academically speaking, ecology is a specialized area within the discourse of life. The scientific paradigm is based upon the differentiation of various fields. For instance, ecology is separated from sociology, psychology and biology. The simple addition of ecology to other academic disciplines would not offer a full treatment of the ecological dimension of the whole of life. Likewise eco-theology cannot respond to the ecological crisis by the addition of a “theology of nature” to the traditional structure of doctrinal theology. Theology has to assume a new role by critically probing into all other discourses on life as a whole and its fragmentation.

This is why Christians should seek an integrated and holistic understanding of life in terms of justice, peace and conviviality. Conversations that cross the West and the East, the past and the present, are needed to go beyond a one-dimensional, specialized search confined to modern Western civilization, and to open a horizon of life for all living beings.

The Core Dynamics of the Convergence of All Living Beings as an Axial Pivot for Reflection

In Asia many recognize a convergent dynamics for conviviality of all living beings pervasive throughout the universe in space and time in all cultural traditions. For instance, in East Asia cultural tradition the realities of heaven, humanity and earth (天地人) converge to form a cosmic order of life. This vision of life offers an objective grasp of the universe that contains omnipresent compassion, care and love among all living beings. It is a living whole. Every locus of the universe and every moment of its time converge to give birth and to foster and fulfil life, being pregnant with this kairotic pivot of life in fullness in the ever-changing cosmos. The dynamics for conviviality gain even more vigour in the context of suffering under oppression, for life is itself the subject acting for its full realization. All living beings are subjects who refuse to be objectified intellectually, spiritually, bodily or politically.

This vital energy (Ki) or spirit of life is in direct contradiction with global capitalism and its market regime, with modern social Darwinism and with the imperial “powers and principalities”. The modern scientific assumption rationale, viewing life in terms of the survival of the fittest, is cruel and ethically untenable. Its theoretical foundation is totally “utilitarian” as manifested in the global powers and principalities. For this reason we cannot simply base (eco-)theological discourse on modern ecological assumptions. Instead, one may discern a dynamics of convergence of life to overcome conflicts and contradictions, against the destructive dynamics in the ideology and practice of the logic of “survival of the fittest”.

The convergent movement of life resists the destructive forces of death, the geopolitical hegemony and the military might of the global empire. What is affirmed when we resist the power of the global empire, is the belief that the convergence of justice, peace and conviviality (life together, the East Asian concept of Sang Saeing,refers to the whole creation) is a basic precondition for life in fullness in the household of all living beings.

The movement of the convergence for life entails the following: (1) Convergence in liberation from the shackles of global empire is manifested in the politics of conviviality to affirm the sovereign selfhood of all living beings. The right of life of all living beings should be constitutional, while direct participation should be the basic principle for the politics of convivencia. (2) Convergence in formation of the emergent vision of convivial life involves great peace (T’aiping – 太平) in the universe. This is not a pax imperium but a pax cosmos. It is not a peace negotiated by nation states and institutionalized in international organizations, but a living cosmic order of conviviality. (3) Convergence in action for justice, peace and conviviality involves a political economy of common life (oikonomia, convivencia). (4) Convergence for convivial community takes place through the orchestration of local, national, regional, continental and cosmic dynamics.

A Fresh Theological Perspective is Demanded

The modern ecumenical movement has been concerned with the meaning science and technology and their impact on the world and on faith itself. Sometimes the ecumenical movement has affirmed the role of science and technology for modernization and development; at other times it has raised a critical voice. The modern technological revolution was celebrated as a contribution to solving the economic problems of production. Appropriate technology was advocated for development in the “Third World”. Ethical concerns were raised with regard to the biotech industry and ecological destruction.

Recently, however, the convergence of advanced technologies such as nanotechnology, cybernetics, biotechnology and artificial intelligence is introducing revolutionary changes in industrial societies with overall implications for the global economy, geo-politics and ecology. This situation demands a fresh ecumenical quest coming from the perspectives of social groups and concern for God’s creation. This becomes a question of technocratic civilization, not merely of their negative symptoms.

Science and technology cannot be treated merely as tools, products and processes of human society. They are at the core of the technocratic global domination. They have an impact on the entire earth; convergent technologies are becoming the “Engine of a New Creation” of the whole order of living beings. Together these new technologies are going radically to transform the whole order of “creation”, even re-designing matter, living and non-living. Therefore, recent developments in science and technology must be seen from the holistic perspective of the “whole creation” or the entire earth community of all living beings from local realties to the cosmic. It is not enough to argue just from a limited human perspective and only for the human cause.

The future of the order of all living beings is not dependent only upon human choice; it will also depend on resistance and the reactions of all living beings in the earth community with a common destiny and purpose. In the garden of life of all living beings, humans are humble enough to learn how to live together in conviviality with other living beings as inhabitants of the garden of life, i.e. the ecumenical earth.

Radical Social Implications of Convergent Technology

Convergent technologies will radically transform geo-politics, the global economy, social relations and structures, and also cultural identities and values. This radical transformation can be compared to the impact of the industrial revolution. Traditional ethical codes and approaches may be insufficient, if not deficient, to deal with these issues. Already many people discern that the current ethical debates, for example regarding bioethics, are inadequate. What is needed is an integral theology and ethics for conviviality of all living beings on earth.

This is especially the case with the new set of technologies which enable human beings to arbitrarily design the lives of all living beings and the relationships among them. The age-old boundary between living and non-living beings is increasingly blurred and permeated. They will be re-designed according to human scientific imagination. Such developments intend to surpass the natural limits of life. This may entail the vision of an entirely newly designed and recreated order. Indeed, convergent technologies are pushing the natural limits of life and the natural order in the interests of “improving or enhancing” life itself.

The Messianic Vision of “Technopia”

Messianic claims made in favour of new technologies revolve around the issues of global economic growth, peace, health, human rights, and environmental management. Like all new technologies throughout history, new technologies are presented as a cure for societal evils associated with prior technologies, especially in terms of improving the lives of the poor and marginalized. Those promoting such technologies promise solutions to economic, medical and social problems such as hunger, poverty, disease, violence, and even ecological disaster. Their claims include enhancement, improvement, and artificial redesigning of the created order of “living beings” and their social and ecological relationships. Design, engineering, invention and even creation of artificial living organisms or synthetic bio-organic agents all contribute to the vision of “technopia” – the technological utopia. The US New Science Foundation in commenting on the potentialities of converging technologies in improving human life promises:

The twenty-first century could end in world peace, universal prosperity, and evolution to a higher level of compassion and accomplishment. It is hard to find the right metaphor to see a century into the future, but it may be that humanity would become like a single, distributed and interconnected ‘brain’ based in new core pathways of society. This will be an enhancement to the productivity and independence of individuals, giving them greater opportunities to achieve personal goals.

Faith in technology, which promises immortality, is quite realistic. Yet, the idea of immortality through technology, even if it were possible, is based on a distorted view of life. Within a framework of the interconnectedness and interdependence of all matter, physical death is really not death but rather a process of life. This claim is made in a comprehensive manner so as to cover economic, geopolitical, biological, cultural and ecological dimensions of life. This reaches to the religious dimension. How can disorderly design that is not fully understood by its human designer hope to replace God’s design?

While such blasphemous thinking may not be acceptable to those who are critical of the impact of science and technology, proponents of converging technologies also justify them from novel ethical perspectives. They adopt new meanings to such concepts as “justice”, “freedom”, “person”, “health”, and “life” and tend to reduce ethics to “cost-benefit” analysis in a utilitarian framework. Such technocratic discourse may be functional in terms of meeting the needs of its designers, the powerful, but is dysfunctional with regard to the pursuit of holistic development.

Re-assessing Our Faith Traditions

This situation presents faith communities with the challenge of liberating their faith from such dangerous messianic claims. A position of faith necessarily begins with the recognition of the God of Life as Creator and Sustainer, as well as the purpose and destiny of all creation. In reassessing the interconnectedness of all living beings, faith-based communities must engage deeply with cosmic and social reality and provide a radical critique of technocracy. This demands a re-reading of the Bible as wisdom of life in its fullness.

Traditional African societies, for instance, present great wisdom in their understanding of human life as life in community not just in harmony with other human persons but also with the whole creation. As far as Africa is concerned, natural law, articulated by African sages (wise men) handed down orally from one generation to the other, is the only law that safeguards the whole earth community.

East Asian examples of historical convergence for wisdom of life are found in 19th century religious and political movements with paradigmatic significance. The Tonghak and T’aiping traditions are historical paradigms of convergence, integrating Christian wisdom into Buddhist, Confucian, Taoist and other indigenous traditions. The turning point was liberation from the oppressive powers and principalities. This vision emerged through convergence among divergent religious traditions.

Asian traditions on the wisdom of life must converge with all indigenous traditions as well as with Western Christian traditions so that a new theological horizon to deal with the threats of life, including implications for action and living together may emerge.

Discerning the Presence of the God of Life

In liberating theology from the abuse of new technologies, churches need to expose the symbiotic relationship between religious, political and technological power that perpetuates unjust structures and practices. Against this background, faith communities are challenged to engage in a profound critique of the modern technocracy, thereby exposing the main actors and victims in the struggle for power. This would form the basis for resistance and change. Beyond this churches have to renew their theological discourses so that the principle of solidarity / sharing in community towards a common purpose and destiny may be integrated with the Christian principle of love (agape) to become the general principle for all relations in the world community. This transformation of theology would be part of a process to restore justice and consequently the wholeness of life through God’s grace (Rom. 3:1-11).

Theologically speaking, the politics of Jesus against the Roman Empire is the politics of new life on earth. The Book of Revelations describes this as the messianic politics of the garden of life of the new earth under the new heaven (Rev. 21 f.). In this perspective, a politics of life is the art of living together as a community of life on earth, locally, nationally and globally. It includes justice, participation, peace and conviviality in the community of all living beings. Its horizon is portrayed as a fiesta of life in all its different dimensions: ecological, geo-political, socio-economic, cultural and spiritual.

Such a politics of life resists the global technological regime which controls and manipulates living subjects and their participation in the community of life. A politics of life resists any reduction of life to mere objects or fragmented parts. It resists every form of power that would destroy living beings or their communities. This involves the political struggle of all living beings at all levels, who are already moving dynamically in the midst of their suffering, pain and death.

A Faith Stance!

At this moment in space and time in Asia, what are we to do with Christianity? This is for me a deeply existential question. It seems that Christianity has been one of the main obstacles to a convivial life amongst all people in the world. Is it possible to regard Jesus as the Alpha and Omega point of life in its fullness (justice, peace and conviviality)? This question entails a radical critique of the history of Christianity.

The Christian religion has become a chaplaincy to global military domination. Christianity is yet to deal with the hegemony of  global empire, global market and global technocracy. It blesses the greed of capitalism as manifested in the global market regime. It is not merely the theology of prosperity that is to blame. The pursuit of unlimited wealth, economic power and domination is deeply ingrained in Christian ethics, with its theological justification of the doctrine of private property. Christianity celebrates modern science and technology as a cultural descendent of Western Christian civilization, while modern technocracy in convergence with the global economic, political, military and cultural powers makes radical interventions in the very order of life, destroying, manipulating and “creating” life itself. This is the way in which Christianity has become the religious ideology of the global empire. This is an illicit convergence of Christianity with global empire.

Can we name and discern the axis of the Global Empire, the illicit symbiosis of powers and principalities? Can we forge a vision of life against this empire? For this task we better ask people in all continents and all living beings in who are suffering in order to hear the voice of life in their stories, stories of suffering and hope which may be named the “story of all living beings in the cosmos.”

This is a methodology followed in what I call Zoegraphy: the story of life of all living beings. We shall hear the cries from the pit of suffering of the dead, the hurt and injured, those divided and imprisoned by the wall of brutality in Palestine, where children and youth have lost hope in the future. We will listen to the stories of women who have been raped and mutilated, victims of religious / cultural damage (religious prostitution, debased religion, religious ideology), the poor and the hungry, those who are sick and without hope for healing, those imprisoned by oppressive states, hostages, those suffering in inconceivable ways, those living in occupied areas. In these stories we encounter the reality of the global empire and global market – the pivot of the struggle of all living beings for life in justice, peace and conviviality.

Methodologically speaking, in the context of this story there is a need for cross-textual readings on the wisdom of life across many religious and cultural traditions, so that the wisdom in the Biblical texts can converge with those traditions for the emergence of fresh theological horizons.

A Concluding Word

How can the pivotal point of discourse on the God of Life be recovered? My response would be that theological discourse on life ought to be incarnated in Zoesophia (the Wisdom of Life)!

Jesus of Galilee’s ministry against the Roman Empire is the pivotal point which triggered a vision of new life, inheriting the prophetic visions of justice, peace and life, and overcoming the domination of pax Romana, socio-economic class contradictions, ethnic-national divisions, gender and cultural injustices, intellectual segregation, power domination and religious discrimination. The Christian faith needs to recover Jesus the Galilean who holds the wisdom and the vision of life for all living beings, for their conviviality to open a new horizon out of the convergence of different faiths and philosophies.

The convergence of a vision of life means the convergence of all wisdoms, religious and cultural, philosophical and intellectual, historical and ecological. This is a multi-faith a multi-cultural and a multi-philosophical convergence. Jesus the Asian stands among these convergent movements and dynamics, for Jesus becomes the Alpha and Omega of the liberation and conviviality of all living beings. This convergence involves the dimensions of time (past, present and future) and of location, the far and near, West and East, South and North at the Omega point of all living beings. The convergence of liberation movements should include all religious and philosophical wisdoms.

In order to address the critical issues of life, theological discourse should be distinct from general discourse on life. It should be a discipline that is critical toward the technocracy that forms the engine of the global regime, which threatens the totality of life on earth. At the same time it should invite the creative fermentation of all forms of wisdoms in the whole history of earth.

Jesus the Galilean from Asia also proclaims the fiesta of all living beings amidst the global empire. The vision of the fiesta of life has risen from the convergence of the faith experiences of the early church with Asian traditions and faith experiences. The fiesta of life is the direct opposite of domination by the Roman Empire. The fiesta of life of all living beings is the core of Jesus’ vision. The search for an integral Asian convergence for the liberation of life may be a way to offer theological resistance against the global imperial regime.

Furthermore, we need to be in touch with the rich cultural heritages of indigenous people and with all religious and cultural struggles of people, along with our Asian cultural and religious heritages and struggles. We need to embrace them to understand and digest their wisdom for life. This includes what we might call people’s philosophical and intellectual traditions for liberation and for life. Our ecumenical intellectual horizon must be as deep as it is all-inclusive.

Our final criterion is the abundant life of all living beings, that is, the fiesta of life. In and for this fiesta there is a convergence of a cosmic vision of life amongst all “nations” and against the global powers of empire and market. This is the vision of life in fiesta provided by Jesus the Galilean in Asia.