Critiquing the Method of Traditional Western
Theology and Calling for Sino-Theology
Enoch Wan
Professor,
Western Seminary
Published
in Global Missiology, Contextualization, Oct. 2003, www.globalmissiology.net
Abstract
The third article in a
series is a transitional piece related to "the challenge of" and
"the change for" contextualization for contemporary Chinese. Theology
is foundational to Christian faith and practice; just as worldview of a certain
cultural tradition is foundational to group members’ belief and practice. Therefore “contextualized Chinese theology”
(i.e. “Sino-theology” or “ST”) is essential to further discussion on practical
contextualization. A critique of the
method of “Traditional Western Theology” (TWT) is offered in this article from a
Chinese perspective and a call is issued for the formulation of ST specifically
for the contemporary Chinese Christian.
Critique of the either/or cognitive pattern in TWT is offered to show
the necessity of formulating ST. Since
the both/and pattern is the cultural theme of the Chinese, it is both right and
good to employ it in the formulation of ST.
First published in Chinese Around the
World, November 1999 (A Ministry of Chinese Coordination Centre of World
Evangelism) and posted at http://www.missiology.org.
Send
comments to: ewan@westernseminary.edu
When writing these articles, the
author has no personal agenda against the church of the West and the missionary
from the West. I am forever grateful to the American missionaries who led members
of two generations both in my family and my wife’s to the Lord. However,
when dealing with issues related to the danger of Westernization and the need
of contextualization, critical analysis is necessary and valuable.
Part I
I.
INTRODUCTION
Theology is foundational to
Christian faith and practice; just as worldview of a certain cultural tradition
is foundational to group members’ belief and practice. Therefore
“contextualized Chinese theology” (i.e. “Sino-theology” or “ST”) is essential
to further discussion on practical contextualization. A critique of
the method of “Traditional Western Theology” (TWT) is offered in this article
from a Chinese perspective and a call is issued for the formulation of ST
specifically for the contemporary Chinese Christian.
This article is written as a warning
that some Chinese Christians might have blindly swallowed some Western cultural
elements (both the good and the bad) in the process of theologizing when
receiving the sound Christian doctrine from Western theological
tradition. This subtle form of westernization is not easily
detected and the bad elements might be dangerous and poisonous.
Clarification of several concepts
and terms is in order at the outset. The term “contextualization”
is used in this series to denote “the efforts of formulating, presenting and
practicing the Christian faith in such a way that is relevant to the cultural
context of the target group in terms of conceptualization, expression and
application; yet maintaining theological coherence, biblical integrity and
theoretical consistency."
“Sino-theology” is one such
“contextual theology” that is specifically designed for the Chinese people; not
by transplanting Christianity in the “pot” of Western culture but by planting
it in the Chinese cultural soil so it can take root, flourish and
grow. ST should be done by using the Chinese cognitive pattern
(e.g. shame culture vs. the guilt culture of TWT), Chinese cognitive process
(e.g. synthetic vs. the dialectic of TWT), Chinese way of social interaction
(e.g. relational /complementary vs. dichotomistic/confrontational
of TWT), Chinese vocabulary, topics, etc. Only one of these aspects of ST is the focus of this article in contra-distinction
from TWT, i.e. “both-and” of ST vs. “either-or” of TWT. (For other
details regarding the complexity of the issues and debates related to ST and
TWT, readers may consult two separate titles by the author listed at the
end. The extensive quotations from Arnold Yeung’s
1988 title are included with the intention to show that the view presented here
is neither to be regarded as esoteric nor to be dismissed as the author’s
idiosyncrasy.)
II. THEOLOGY, THEOLOGIES, AND THEOLOGIZING
“Theology” is man’s attempt and
accomplishment in studying God (including His attributes, action and
accomplishment) and His relationship with the created order (including man,
angel, nature, etc.) systematically and academically. Since men differ
from one another in terms of time, temperament, cultural background, circumstance
thus they do not have uniform cognitive pattern, process, method, etc. when
theologizing. As a result, there are numerous kinds of theology (e.g.
Puritan and contemporary, liberation and feminist, Catholic and Protestant,
etc.) and multiple ways of theologizing (e.g. biblical vs. historical,
conservative vs. liberal, dispensationalist vs. reformed, etc.).
One of the characteristics when
theologizing in TWT is the use of the either/or”
thought pattern of Greek philosophy. Since the time of Aristotle, scholars
of the Western tradition have been strongly influenced by Aristotle's dualistic
epistemology. Subsequently, the dualistic thought pattern was reinforced
and refined by the Gnostics (Yeung 1986,
27-29). Henceforth the dualistic pattern of "either/or" has
been well entrenched in the Western mind. This "either/or"
pattern has several variations: the dualistic cosmology of ancient Greece, the
dialectics of Hegel (dialectic idealism), Marx (dialectic materialism), and
Augustine (dialectic sociology of the Kingdom of God and the Kingdom of Man),
etc. The quotation below is Arnold Yeung’s
comments on Augustine’s impact on TWT in this regard:
"Unfortunately, since Augustine
the Church fell once again into the trap of Hellenistic dualism. This
impact was prolonged by scholasticism of the Medieval
period and naturalism in the West, spreading worldwide…” (Yeung 1986, 17, translation from Chinese by the present
writer)
THE
PATTERN OF EITHER/OR IN TWT
As shown in Figure 1 below,
according to the Aristotelian logic (i.e., the law of non-contradiction: A is
A, B is B; A cannot be B and B cannot be A at the same time) -- the left half
is A, the right half is B. Thus, each half is either A or B.
FIGURE 1 - THE WESTERN PARADOX OF
EITHER/OR (Wan 1998:120)
Great thinkers of the Western
tradition have been forced to follow the path of either/or thought pattern for
too long. The compartmentalization of disciplines (extreme, reductionistic and tunnel-vision type of specialization)
and dichotomistic conceptualization (e.g. scientific
vs. spiritual, rationalistic vs. mystical, natural vs. supernatural, cultural
vs. supra-cultural, human vs. divine, this-worldly vs. other-worldly, empirical
vs. intuitive, etc.) are just manifestations of the either/or dualistic thought
pattern in TWT. In Figure 2, examples of dualistic thought pattern
are presented in diagram format.
FIGURE
2 - THE EITHER/OR PATTERN OF TWT (Wan
1997: 4)
TOPIC
|
EITHER |
OR
|
Christology |
Either the deity of Christ Either the Christ of kerygma |
or the humanity of Christ or the historical Jesus |
Soteriology |
Either God’s sovereignty Either faith Either grace Either evangelism for conversion |
or human free will or reason or work or social gospel as witness |
Ecclesiology |
Either the universal church Either organic unity |
or local congregation or organizational uniformity |
Eschatology |
Either already realized |
or yet to come |
Bibliology
|
Either divine revelation |
or human authorship |
The first several hundred years of
the Christian church were known for the christological
controversies due to the either/or perspective on the nature of Christ.
This debate has been revised in the last few decades by biblical scholars in
the New Testament studies of the "historical Jesus" as a response to
the neo-orthodox insistence on the "Kerygmatic
Christ".
After the series of "christological heresies,” controversies and conflicts
occurred repeatedly for many centuries between
the Augustinians and the Pelagians on the sacraments,
and later between the Reformer (salvation by grace through faith) and the
Catholic (salvation by self-effort through work). The theological debates
on the issue of salvation by God's sovereign will or human free-will has
consumed much time and effort of theologians and church leaders in TWT.
The "fundamentalist
movement" of the early part of the 20th century was mostly a struggle to
proclaim and practice evangelism as a matter of personal and spiritual
conversion, fighting first against the "social gospel" of the
liberal, and later against "institutional salvation" of World Council
of Church and liberation/feminist theology. The underlying assumption is
that salvation is either a spiritual/personal matter or an
institutional/collective matter.
In the last few decades, the
Christian church has been preoccupied with the "inerrancy debate"
(i.e. the Bible is either of divine revelation without error or of human
authorship and thus not error-free). These historical precedents clearly
demonstrate the pattern of either/or thinking in TWT. The resultant
events and the costly undertaking are not to be slighted at all.