Asian Christian Thinking:

Synopsis of the Book: Cecil Hargreaves. Asian Christian Thinking: Studies in a Metaphor and its Message. New Delhi: Printsman, 1979.

This book is about Christianity as a tree being rooted in a particular soil, but spreading its branches to the winds of the Spirit. This is in response to the prevailing concept, in the very words of Mathai Zachariah, that the “foreignness of the Gospel in Asia has always been its stumbling block and the rock of offence.” (vii) Cecil Hargreaves’s intention for this book is that he is actually attempting to study several aspects of some Asian Christian writers as they speak for themselves on matters related to theology, spirituality, mission, church, social involvement and prayer. Though not a systematic or analytical study, this book aims to trace out some Asian thinking patterns as they are shaped by the symbols and parables especially that of “the living tree” or “the root and the branch.” This symbolism has been a popular concept that recurs in many of Asian writers’ works. Traditional and cultural setting of Asia shows that it is indeed strongly imbued with tree-symbolism.

Introductory

The Significance of Modern Asian Parable

One prominent concept is that of the “Parable of the Vine” in John 15:1-10. The key words for some Asian Christian writers for this passage are “Abide in me and I in you.” To them, this is the ultimate “mahavakya” or “great utterance” in the teaching of Christian teaching. Cecil Hargreaves looks upon the Johannine pattern of thought concerning the pattern, primarily, of “rootedness.” This theme is found in many Asian writers in parable form especially in relation to indigenous theology. Secondly, is the pattern of “growth” and methods of growth. In missions, this thought pattern is associated with evangelism of the sweet potato vine which emphasizes the simple approach of family and group contacts. It also presents the church as a growing tree and not as well-structured building or organization that does not relate to Asian people. The third pattern is that of “relatedness” which implies the Asian value on relatedness, inter-relatedness, and corporateness; on synthesis, comprehensiveness and inclusiveness. In worship, especially with the Asian emphasis on the reality of oneness, there is an essence of mystical experience of man and with relatedness between God and humanity with this parable. “This leads Asian thinking into wrestling with the relationship (in any true spirituality) between mysticism and history, between contemplation and prophecy, between detachment and personalism: in other words, into probing of the fullness of the mystery of the divine humanity of Jesus Christ” (4).

The Cultural Background of the Parable. Asian Christian writers were already prepared to think in tree symbolism because of the cultures and backgrounds. Even modern Chinese revolutionary movements are filled with tree symbolism. Mao and Han Suyin wrote their poems that bear tree thinking pattern. This is not just a modern manifestation of thought, but is embedded in ancient traditions on the way they look at life and their opponents. Chinese people think of individual as the group, the family, the village, the cooperative, the association of friends, while Western foreigners think of an individual as a unit. There is an emphasis on relatedness and not Western mentality of individual pursuit of success.

The same symbolism is true in the writings of Sayed Waliullah where he uses the tree symbol as an illustration of the establishment of man’s personal and religious influence over the people in the village. In Hinduism and Buddhism, tree planting is a must. Mahatma Gandhi also used the peepal tree in his non-violence campaign. Hindu scriptures were also filled with tree which depicts life, rootedness, relatedness, and eternity. Rabindranath Tagore’s philosophical and poetic writings use tree symbolism to depict principles of cohesion in life and mystical humanism. It is psychologically, socially, and mystically significant to him. For him, roots are branches in the earth and branches roots in the air. The tree symbolizes the concept of “dharma” or values. Pantheism is also a part of the view on tree symbolism especially in Hinduism. Hargreaves does not attempt, however, to justify it since he is promoting only what is that Christian “radical personalism” rather than monistic naturalism which is basically pantheism (6-16).

Theology and the Telegraph Poles

Indigenization and Localisation. This section deals on the rootedness of theology in Asian soil or indigenous expression of faith and theology. The concept is indigenous is something of rootedness in Christ and related to the soil. Thus, rootedness is closely related to indigenous concept. Likewise, the idea of localization is tied up with contextualization. Hargreaves started with Dr. Kazoh Kitamori’s comment that the Japanese church is more of a “flagpole” rather than a “tree” for it has no roots in the Japanese soil because it resembles western theological systems, not incarnational. Kitamori was looking for indigenous and creative means of Japanese churches to spread the Gospel, if possible through dialogue. His Theology of the Pain of God is born out of the significance of the pain of God in dealing with Israel, of Christ on the Cross, and God’s agony on Hiroshima. It bears a type of Kabuki tragedy where in the play some has to die as a sacrifice to save someone.
Hargreaves points it that indigenization of theology means a theology that is rooted in, relevant to and redeeming for the life and culture of its country (25).

One prime example is Dr. Kosuke Koyama who is a systematic theology professor who worked in Thailand. He developed an indigenous theology that relates to the illiterate Thai farmers and is rooted in a particular soil. Thus his “water buffalo theology” is a grounded work that utilizes the simplest terms that the people could understand like sticky-rice, dogs, cats, pepper, cock-fighting, leaking house, lottery, stomach ache, etc. not only his experience with the Hiroshima tragedy contributed to the shape of his theology but also that of his interactions with the Buddhist monks of Thailand. Their “tranquility-piety” challenged him as it relates to the kind, calm, peaceful, and abundant nature of the land. One of the noted Japanese theologians is Dr. Jisaburo Matsuki who promotes an indigenous training for contemporary students-theologians as they dialogue with the people rather than isolate themselves form cultural realities. Both of these Japanese theologians conceived theology as not to be like programmed television sets but rooted and living trees. The same emphasis is taken by Bishop Dehqani-Tafti in Iran where he perceives the church as in the garden, full of life (21-30).

More about Roots. In Hongkong, Mr. Feng Shang-li once commented on the Chinese church like a “flower in stuck in a vase.” Rootedness is a main issue there. Indigenous theology has been pushed by some leaders like C.Y. Cheng in China way back in 1920s to 30s. He tried to establish relationship between Christianity and certain traditional customs of the Chinese like the commemoration of departed love ones. He practically approached this custom with an indigenous method that honors departed parents in contrast to that of the Westerners who desacralized the ancestors of the Chinese by destroying significant objects that connects them to their ancestors and past. Some notable Asian participant who went to International Missionary Council in Jerusalem in 1928 was C.Y. Cheng and T.C.Cha from China and K.T. Paul and P. Chenchiah from India. Indigenization was discussed in relation to the incorporation of the worthy characteristics of the people in the interpretation of Christ and expression of worship. Indigenization of the Gospel of Christ should influence all phases of life in the locality and actively share its life to the people. It must be alert to the problems of the times and sympathetically help in solving and giving attention to the vernacular knowledge of the Bible in building worship and prayer life in God (33). Using the right language is a main issue in indigenization. The late Canon Lee Shiu Keung in Hong Kong (1966) enthusiastically promoted indigenization especially in borrowing words and local philosophical concepts in Christian language. He and his colleagues were inspired to borrow “Tao,” a mystical entity, in translating “logos.” They used Chinese religious insights to enrich their understanding of the Gospel. It worked.

Though not an easy task, in South India, Justice Chenchiah used Indian words associated with Hindu gods for God simply because there is no equivalent to the word “God” and no words that are not used for Siva or Vishnu. Foreign words were rejected. People could only understand the right language which happens to be their language only. Not only was the presentation a challenge to Asian Christians, but also the actual content of the Gospel. Dr. C.H Hwang and Bishop A.J. Appasamy of India, suggested both Gospel form and content (not Christ, but creed and confessions) will be transformed if the church does not want to dwell in cultural ghettos. Rev. Yisu Das Tiwari thinks otherwise. If possible, Hindu words like avatar, rishi, advaita, etc. are better avoided. Nonetheless, the general concession agrees that Hindu contemplation, yoga, etc. can be Christianized. Some Hindu concepts can be better explained in incarnational Christian concepts (32-41).

A Novelist’s Approach. This chapter is centered upon the historical story published entitled Silence (1966) by Shusaki Endo on the Christian church in Japan in the 17th century. The book’s theme is whether Christianity can ever take root in Japanese culture like a tree. In the midst of severe persecution, the church is pictured as a withering tree in the “Japanese mud-swamp” alien culture. Priests were disillusioned because Hellenistic Christianity is like an alien religion planted in a culture that is totally different in that the ultimate reality is to deny it. This was the story of a certain priest named Sebastian Rodriguez in 1643 and Christovao Ferriera who worked underground but was betrayed by Kichijiro. The persecution was so severe in that the most Christian thing to do is to apostatize for the sake of others who were tortured. Both did leave the faith. God was still silent. Rodriguez lived under the name Okada San’emon. The author implies that if Christianity is to take roots in the mud-swamps of Japan it must (1) radically adapt in any new way, i.e. enforcing the concept of the transcendent God, (2) do away with perfectionism and paternalism, and (3) hope and stand on common ground of humanity (failure) under the cross.

A Root and Branch Spirituality

A Spirituality of Depth. The Parable of the Vine, says Mark Sunder Rao, famous Indian Christian philosopher and writer, is the “Christian yoga par excellence” as suggested in the New Testament. The centrality in writing the biblical tree-symbolism in Asian Christian thinking about prayer is demonstrated only here. Yoga, (lit. “joining” or yug) always implies preparation, psychological or physical through certain postures or controlled breathing, before contemplation or meditation to “quieten” the mind and enter into the stillness of self-awareness and into the stillness of the divine presence. Indian Christian thinkers believed that Christ call them to the goals of yoga: to help free the mind from superficial thinking about life’s temporal circumstances, to help men realize their being’s depthness, to wake men at their being’s deep levels, and to realize God’s presence at their being’s center point, the abode of the Spirit within the man’s spirit. It does not necessarily mean being personally lost in the communion/merging with the divine (53-4).

Many Indian indigenous Christian thinkers believed that the book of John is the heart of the Bible, like A.J. Appasamy, who appreciated the devotional fervor of Indian mystics; amplified moksah of “release of salvation” through abiding in God’s love; treasured bhakti tradition that gave emphases to ethical, personalist, and historical values. He also distinguished mysticism which gave emphasis to devotion (55-7). This was illustrated in the biography of Indian Yisu Das Tiwari who understands and centered his thinking upon John 14-17 that gave impetus to his devotion to Christ despite that he is a Brahmin. Mark Sunder Rao described also his profound yogic type personal experience in his book Ananyatva that mean unotherness or Christian non-dualism. Another religious experience were also cited: poorna yoga (complete yoga) of the Holy Spirit, which contributed many comments from mystical and kerygmatic theologians.

A Spirituality of Hope. This section deals on the realization of Asian’s quest to fulfill a practical vocation in history, in line with dynamic, prophetic spirituality that brought together the relatedness of prayer and history, meditation and action. Spirituality of hope, according to M.M. Thomas, points out the centrality of union with “the essence of Being itself,” and makes “becoming” as only secondary to it. Nonetheless, “becoming” is important for an incarnational and prophetic faith like Christianity for the renewal of creation and man’s existence in history. M.M. Thomas differentiated Hindu from Christian spirituality. Both have different goals of which three points prevailed: (1) Spirituality of hope is prophetic that gives emphasis to community, not individuality, and forgiveness in Christ. (2) This spirituality consists of practical mysticism of love and in deepening understanding of Christ’s divine humanity. (3) This spirituality of hope is also of sacrifice (67-72).

A Mystical Theology. This is focused on Raymond Pannikar synthesis of the Trinity in relation to Christian revelation about God, man, and the world of which the trinity is the “junction” where the genuine dimensions of spirituality of all religions meet. The spiritual essence of his mystical theology is centered upon John’s concept of the trinity (“threefoldness”) of which transcendence (spirituality of the Father), immanence (spirituality of the Holy Spirit), and personalism (spirituality of Christ) is synthesized. This could be the key to deeper understanding of dialogue with other religions like Buddhism and Hinduism especially in their emphases on transcendence and immanence and being (78-91).

Mission and the Sweet Potato Vine

Evangelism. Sweet potato vine approach to evangelism is a method “tailored to suit the existing patterns of Asian life” or collective evangelism (95). This “serious” approach is necessary in Japan, India, etc. for it appeals not to individualistic emphases of the west. Many Asian thinkers refer to this approach using tree-symbolism rather than a train. It is espousing relevance and fair treatment to Asian cultures. This deep-rooted evangelism is more sensible even to Hindus for dialogue is present and it avoids arrogance of which western missionaries were preeminent (96-107).

In the Secular World. Tree-symbolism is again embedded in this focus on Christian evangelism to penetrate to the grounds of secular world. There has been a general consensus now that Christian faith is indeed relevant to the modern Asian cultures especially on the emphasis of indigenous Christian faith and life (109). This has something to do with Christian response to the struggles and sufferings of many Asian people. Unless Christians “cooperatively” deal with Asian communities as God’s providential means, affectivity is just an illusion. If Christianity remains to be identified with western secularization and modernization that threatens Asian lifestyle, it is doomed to self-defeat. Asian tradition is so rooted in that despite of extreme modernization it survives of which Japan is a prime example.

Calcutta Sermon. Referring to Canon Subir Biswas’ sermon in Calcuta (1968), it commented on the tree-symbolism of the church as a leafless tree where clergy is said to be picking the fallen leaves and pinning them on the trunk of the weathered tree. In the midst of industrialism in India, the Indian Christian church remains self-preoccupied. It was a severe criticism of the communist who happens to use tree-symbolism as illustration of their ideals.

Church, Ministry and the Banyan Trees

The Shape of the Church. Asian Christian thinking is not totally sold out to the hierarchical mould of the church of which it is more of building structure rather than a tree. The weakness of an over-organized church in Asia is revealed especially that of the Roman Catholics where exclusivism, busyness, institutionalism, and compartmentalism are flagrant. Asians are more interested in synthesis or general conclusion. They want the church as a living organism rather than as an institution (127-27).

Layman’s Viewpoint. This section emphasized the diversity of ministries in Asian context. One particular group cited is the Society of Priscilla and Aquilla (SAP). This professional couples-tentmakers (laypeople) are compared to fluids that run through plants as they influence their community with their life and work. Theirs was a ministry that avoids the concept of paid-expositors, luxurious missionaries, and pre-planned witness. The presence of obedience to promote Christ, simplicity, spontaneity and diversity is an effective means of evangelism in Asia. Dr Tekenaka suggested four types of diverse ministry: (1) ordinary life and work ministry of laity, (2) theologically-trained minister to equip lay workers, (3) specialized mobile ministry, and (4) voluntary non-professional ministers (138-45).

Worship and the Sprouting of the Tree Stumps

Eastern Worship and Modern Man. Asian Christians press toward an open prayer-centered growth in worship. Prayer, as an exercise of freedom in speech and intimacy, is an experience of God’s fatherhood, grace and forgiveness of Christ, and fullness of the Spirit that provides genuine qualities for human existence. Hunger for mysteries that seeks undeniability of transcendence and the world is important to modern Asian spirituality. Intellectualizing spirituality threatens Asian’s natural inclinations to non-rational and mystical realities. The scope of Asian worship includes a quest for profound synthesis of theological depth and devotion. Silence is also a main concern in Asian spirituality (149-56).

Being and Doing. Asian Christian’s deepest meaning of synthesis and wholeness is perceived to lie in that focal point of intersection between being and doing in “the Cross of Jesus, the Tree of life.” (158) The Christian task therefore is to find Christ in every culture and the people’s quest for being. The challenge is that Jesus Christ, the Logos, must be made manifest in the philosophy and religion of the Asians. Thus, dialogue with Asian culture is of utmost necessity.

The Centrality of the Cross. Ultimately, tree-symbolism finds theological significance in the Crucified Lord. The link between tree-symbolism and the cross is crucial to Asian theologians. The profoundness of mysticism in the light of the cross shows the junction where sinful humanity meets God. The sufficiency of Christ, where all things hold together, projects the Cross as that “something unitary” for the centrality of Christ is historically and mystically reconciled.

Response
A must reading for all aspiring Asian theologians! To dialogue with the thinking pattern of Asians is an important enterprise so as not to build theology on swampy ground that will drown one’s theology in oblivion. Hargreaves deals with the importance of making the message of the Gospel really understandable to Asian people and construct theology that meets the need of the community.