Between Basel and Chinatown: Karl Barth, Historical Consciousness, and the Future of Asian American Theology
The Future of Asian American Theology, Part II
By Dr. David C. Chao, Director of the Center for Asian American Christianity. This essay is the second of a five-part series on the future of Asian American theology at “Imagine Otherwise.” You can find the first essay here.
In November 2024, I presented a paper on Karl Barth’s doctrine of providence at the American Academy of Religion in a session sponsored by the Karl Barth Society of North America. I addressed in part Barth’s Swiss context during World War II and the rise of Christian nationalism in Germany, factors that profoundly shaped his theological work. My forthcoming monograph on Barth’s doctrine of providence, to be published by Routledge in late 2025, will parallel an Asian American theology project based on 120+ oral history interviews across generations, ethnicities, and geographies, to be released by Wiley Blackwell. These twin endeavors have spurred reflection on my own intellectual biography and theological journey across multiple, interrelated fields of Christian theology.
Karl Barth is renowned for his unflinching critique of the liberal theology espoused by his German mentors, who supported the Kaiser’s war policy during World War I. His objections culminated in a decisive “no” to the natural theology within European Protestantism and in his denunciation of the analogia entis in Roman Catholic thought, which he famously described as “the invention of the antichrist.” A towering figure in modern theology, Barth left a remarkable legacy defined by his Christocentric orientation, his involvement in the Confessing Church’s stand against Nazism, and his instrumental role in drafting the Barmen Declaration. His most significant work, the sprawling, multivolume Church Dogmatics, exemplifies his commitment to joining historical theological reflection with rigorous biblical exegesis. The immense scope and depth of this work reveal his conviction that Christian theology must remain rooted in Scripture, yet also attentive to the theological ideas—both helpful and harmful—that shape Christian discourse through the ages.
Barth’s insights illuminate how theological thought emerges in response to historical and social forces. He developed his systematic approach while navigating the upheavals of early twentieth-century Europe, which included the devastation of global warfare and the malignant rise of fascism. His work shows that theology is no mere abstraction: it is born of, and continually shaped by, its context. His moment in history demanded unwavering theological engagement with pressing social issues, from Christian complicity in nationalistic militarism to the broader challenge of confessing the gospel in a time of moral and political collapse. Asian American theology occupies a different context, marked by transpacific migration, racialization, and deep intergenerational tensions. Yet Barth’s example testifies to the enduring value of combining historical reflection with a biblical imagination in order to speak faithfully to present crises.
In today’s American context, Asian American theology undertakes a twofold challenge. On one hand, it inherits the rich yet largely uncharted theological traditions that have taken shape in Asian American churches over many generations. On the other hand, it must confront immediate questions arising from anti-Asian racism, family fragmentation, and racial capitalism. While Barth’s Christocentric approach underscores the need for unwavering commitment to the Scriptures, his historical self-consciousness reminds us that we cannot ignore the histories of migration, exclusion, and resilience that have molded Asian American communities. Barth’s tendency to dismiss certain theological traditions may serve as a cautionary tale, urging Asian American theologians to remain open to the diverse spiritual resources within their own communities, including those transmitted through oral histories and cultural practices that have yet to be fully integrated into mainstream theological discourse.
A central task in shaping the future of Asian American theology is recovering the long-neglected history of Christian faith and practice within Asian American communities. Although the story of Asian American Christianity has often been approached through sociological or ethnographic studies, the underlying theological traditions remain relatively unexplored. By rediscovering and examining this overlooked discursive tradition, Asian American theology expands its foundation and positions itself to engage more fully with broader ecclesial and societal dialogues. Through rigorous historical research, these sacred narratives and theological legacies provide vivid examples of Christian faith and practice spanning diverse Asian ethnicities, generations, and geographies.
I propose that such historical awareness should be grounded in the realities of transpacific migration and racialization in the United States. Migration is not merely a matter of geographic relocation; it often entails cultural dislocation and radical shifts in social networks. Asian American families have confronted numerous challenges arising from exclusion laws, wartime incarceration, and restrictive immigration quotas that left indelible marks on communal memory. Ethnic studies, in particular Asian American studies, help identify how these systemic barriers shaped the experiences of first-generation immigrants, who often upheld traditional values, and younger generations, who juggle assimilation pressures, cultural loyalty, and the social power of stereotypes such as the “model minority” myth. By linking these findings to theological concepts—exile, diaspora, lament, and the hope of a promised land—Asian American theology can expose the deep resonance between biblical narratives and the lived experiences of Asian American families.
Intergenerational tensions in Asian American churches often manifest in disputes about language use, ministry priorities, and cultural norms. First-generation parents, shaped by survival concerns, may emphasize collective identity, obedience, and social harmony, while second- or third-generation believers, facing a different array of social pressures, may seek theological frameworks that speak to issues of racial injustice, identity formation, and the complexities of belonging in America. These tensions exemplify the need for theology to engage both Scripture and history. Just as Barth intertwined his biblical exegesis with reflections on the errors and insights of earlier Christian traditions, Asian American theologians can weave biblical teaching together with an examination of their own lineage, shaped by migration, ethnic identity, and socio-political contexts.
(I give a special shout out to Tim Tseng and Daniel Lee’s leadership for launching the much needed Asian American Christian History Institute—AACHI—for short.)
To promote such theological development, institutions are invaluable. Seminaries, research centers, and academic conferences dedicated to Asian American Christianity are forums in which scholars, pastors, and lay leaders collaborate to document and analyze the historical frameworks that undergird Asian American faith. Publications that bring together historical case studies, oral histories, and theological reflection create shared resources for pastoral formation and communal education. Through these endeavors, a living archive of Asian American theological faith and practice sparks expanded interpretations of Scripture and new pastoral strategies, all grounded in a nuanced understanding of the forces that have shaped Asian American communities.
Such intentional reflection on Asian American Christian history also challenges the broader church to confront its own limitations, especially with regard to race and culture. When Asian American churches are recognized as serious theological conversation partners, the church universal can benefit from fresh readings of biblical texts that highlight migration, diaspora, and racial formation. These readings remind us that the people of God, from Abraham to the early apostles, were often strangers in foreign lands, grappling with questions of home, belonging, and faithful witness under changing political and cultural conditions. Interpreting Scripture and theology through the lens of Asian American social circumstances thus enriches Christian discourse in ways that resonate far beyond the confines of particular immigrant congregations.
In this sense, I take Karl Barth to be both an inspiration and a spur to new directions. His commitment to Scripture helps Asian American theology remain obedient to the central narratives of the Christian faith, preventing it from dissolving into a mere social commentary. Meanwhile, his historical consciousness encourages Asian American theologians to own their unique stories of migration, marginalization, and cultural adaptability as vital theological resources.
The work of doing Asian American theology resonates with the daily struggles and hopes of families, congregations, and ministries across the United States. As younger generations increasingly demand churches that speak to systemic injustice, mental health challenges, and racial tensions, they also ask for a theological narrative that validates their experiences. By including testimonies of immigrants who navigated discrimination and overcame cultural estrangement, by highlighting the perseverance of congregations that helped one another through economic hardship, and by unearthing spiritual practices that cultivated resilience, Asian American theology offers the broader Christian community a paradigm of faithful witness in contexts of spiritual resilience.
Ultimately, the recovery of Asian American histories of Christian thought is neither an academic exercise nor a claim simply to cultural uniqueness. It is a fundamental contribution to the universal body of Christ. Scripture portrays the church as a people gathered “from every nation, tribe, people and language,” and Asian American theology partakes in that ecclesial tapestry by shedding light on how the gospel is received, interpreted, and lived amid complex narratives of race and displacement. Rooted in a robust historical consciousness and propelled by a deep commitment to biblical interpretation, Asian American theology enhances the global church’s understanding of faithfulness in every season and situation.
The theological insights that emerge from these endeavors—insights linking diaspora and discipleship, lament and hope, tradition and adaptability—enrich not only Asian American congregations but the entire Christian community. Karl Barth’s work serves here as a salient reminder that profound theological reflection engages the enduring testimony of Scripture and a keen awareness of unfolding historical contexts. As we honor this dual focus and allow it to inspire our studies, preaching, and congregational life, we ensure that Asian American theology will not remain hidden at the margins, but will instead claim its rightful place as a vibrant voice in the evolving chorus of global Christian thought.
Dr. David C. Chao is director of the Center for Asian American Christianity at Princeton Theological Seminary. He teaches courses related to Asian American theology and organizes programs in Asian American theology and ministry. His research and writing focus on the faith and practice of ordinary Asian Christians in diasporic context as well as the uses of Christian doctrine for liberation, the convergence and divergence of Protestant and Catholic dogmatics, and the theology of Karl Barth. His research on Asian American religious life and politics is funded by The Henry Luce Foundation, the Louisville Institute, and APARRI.
Read more about the director of the CAAC here.