Laying down tracks

For those of you who have been reading NG.AC for the last year or so might know where I stand on issues of conservatism negatively affecting the Asian American church. And in a most real way, it’s taking a toll on me…

I feel pretty lonely, ecclesially speaking, but I feel guilty for it. And it might be the Asian conscience within me telling me to “put up or shut up” but I just don’t know where to turn to. Although I would feel more of a theological connection to a mainline church, I honestly feel no ethnic, emotional, and social connection to what is usually a mostly white American congregation. Although I would feel an ethnic, emotional, and social connection to an Asian American church, I don’t find much theological affinity with them.

Continue reading “Laying down tracks”

Reclaiming Chinese religious identity

**If you don’t listen to Speaking of Faith with Krista Tippett, you’re missing out on a top-notch podcast on religious faith. Highly recommended.**


I’d like to share the latest podcast episode from Speaking of Faith where Krista Tippett interviews Mayfair Yang, a scholar and director of the East Asian Center at UC Santa Barbara. Mayfair Yang speaks about the effects of modernity and Christian (how ironic) Western influence and its oppressive effects on the indigenous religious expressions in China.

http://speakingoffaith.publicradio.org/programs/2010/chinas-spiritual-landscape/

Continue reading “Reclaiming Chinese religious identity”

Pushing the Boundaries Together

David and I were approached by Emergent Village to write a post for their blog. It is reproduced below for our NG.AC friends. Enjoy (and critique):

http://www.emergentvillage.com/weblog/park-pushing-boundaries

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David: The joke goes something like this: when a Japanese person goes to a new city, he looks to start a business; when a Chinese person first arrives in a new place, he looks to start a restaurant; but when a Korean comes to town, he’s going to start a church. As my Korean immigrant father is a recently retired pastor who planted or shepherded at least seven churches that I can count, I can attest to the above punchline—Koreans love church. And we’ve taken to church planting and the Christian industry by storm, a sort of ecclesiological Kim Yunah phenomenon for those of you who watched the Winter Olympics. Continue reading “Pushing the Boundaries Together”

Reflections on Christianity from a Japanese-American Painter

An effort to define beauty will ultimately fail, but we can speak of beauty, and point to the source of beauty.

Friends,

In order to prevent any more cobwebs from appearing on this beloved site, I’d like to share a wonderful interview with Makoto Fujimura, a Japanese American painter where he talks about his views on faith, how art reflects the mystery of faith, and the Eastern nature of Christianity.

http://goo.gl/0na0

Here’s an excerpt:

East/West distinction is also a categorization that is very difficult to define. The Bible is an “Eastern” book. The Bible is much more culturally “Eastern” than “Western,” if by “Western” we mean post-Enlightenment rationalism. Certainly, the Old Testament Hebrew culture was far more eastern than what we consider to be western. The Last Supper makes more sense in a Japanese context (that eating and drinking wine can bond a community together) than American. Early theologians like Augustine and Origen were influenced by African and Egyptian culture, which is more East than West, and certainly medieval art and theology has much to do with Eastern influence, while “Western” theology grew out of them. I know what you are asking pertains to our fascination with Japanimation, Eastern New Age mysticism, etc., but I would be careful not to fall into unhelpful distinctions.

Trampled Under Foot

**SPOILERS AHEAD**

In Shusako Endo’s absolutely-must-read novel, Silence, Fr. Rodrigues, an initially idealistic Portuguese monk, goes to Japan with his companion in search of a highly-respected monk thought to have committed apostasy. From his arrival in Japan to his reunion with the apostate monk, Rodrigues experiences a serious loss of the long-held notions of his faith as he witnesses the torture, suffering, and death of Japanese Christians who barely had a life to begin with. The triumphant, glorious, and powerful Christ does not provide him respite from all this, despite his pleas for help. This Christ is absolutely silent.

The Japanese leaders demand one thing to save these Christians from oppression. They demand Rodrigues to step on a picture of Jesus. Rodrigues is horrified by the thought of committing such an act before his Lord. However, it is the Christ of weakness, and not strength, that tells Rodrigues, “Trample! Trample! It is to be trampled on by you that I am here.”

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[This was a very difficult post for me to write. I am passionately opinionated, at times quick to denigrate, and ungracious with regards to those opinions, theologies, and ideas I find abhorrent. Thus, this post (like many posts) acts like a mirror, exposing my sin. Please keep this in mind, and please forgive my hypocrisy. Kyrie Eleison…]

This will most likely be the 5235th post on Deadly Viper since its birth in the consciousness of already self-aware Asian American Christians. And it was this controversy that birthed a new consciousness about being self-aware Asian American Christians for the first time. Even the flaws of gender stereotyping (an equal problem in this mess) quickly surfaced as an issue. And so began a power discourse.

This incident was necessary for Asian Americans. For much of our modern American existence we were (and still are) seen as the passive, obedient, and over-achieving patch in our multi-colored quilt. If the DV incident did one thing, it made known the fact that Asian American Christians need to be taken seriously as a contingent of the American Christian fabric (no, I don’t quilt). No longer would it be assumed that we would brush off–or even accept–stereotyping or generalizing of our complex cultures by the dominant majority. Or this is what we hope.

There is a fine line between power struggle and reconciliation when it comes to Christian dialogue. And Christians need to be uncomfortable with it. Christians on the left look at the Christians on the right with disgust. I am self-admittedly a left-leaning Christian. And I have looked at a bumper sticker that reads, “The Christian right is neither.with some level of haughty amusement. But when Christians on the left are saying that Jesus would endorse the public option, are we not playing the same game as our siblings on the right? Let’s face it. Christians on either side want a theocracy. The liberal Christians just deny it, while the conservative Christians would love one (which would ironically look like Islamic states). Let’s move a step further. Evangelism could be a discourse of power. Monthly session meetings to determine how to attract more parishioners could be a discourse of power. Zondervan’s marketing strategies could be a discourse of power. In fact, Christian marketing IS a discourse of power… and wealth!

What would Michel Foucault think of this?? I’ll stop lest my cynicism of truly believing “power equals knowledge” kicks in.

Looking back, I couldn’t help but think that Asian Americans, even in our need for this to happen, have won a battle for power, while Mike and Jud patch their wounds. But what else could’ve been done? Was this an exchange of power that needed to occur? I say, emphatically, ‘yes’ because we needed to fight back our stereotypes. But what stereotype of Christianity does this perpetuate? Do we say ‘Jesus is our glorious king!’? Could we say, “Jesus is silent like the silenced, impoverished like the poor, and stereotyped like us”? My emphatic yes finishes off with a wince, like a cheap scotch whiskey.

The call from our fellow brothers and sister is clear. Let’s move forward to reconcile with Mike Foster, Jud Wilhite, and Zondervan. And not only reconcile, but partner in the kingdom. But if and when we do partner, let’s do it for the broken and silenced Christ. Because our attempts to correct our siblings may end up with a Christ that commanded the angels to destroy his enemies.

This entry is a power discourse.

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The Jews insisted, “We have a law, and according to that law he must die, because he claimed to be the Son of God.”

When Pilate heard this, he was even more afraid, and he went back inside the palace. “Where do you come from?” he asked Jesus, but Jesus gave him no answer.